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J. Random Folksinger writes:

I had reason to search the Web under my pseudonym, J. Random Folksinger, and found a couple of my works included in your Book of Shadows Index. While it is nice to see my writings still in circulation, my Commentaries on the Abbreviated Laws (included in the Abbreviated Laws file) and the Book of the New Law (free-standing) are among my more negative works.

I am much prouder of my modern-English version of the Old Laws of the Craft, which is mainly different from the other versions because you can understand the language. I made no deletions and extremely few additions to the original texts, and compared over 10 different versions as well as various exigeses which were lovingly sent me by Judy Harrow.

I would very much like to have this added to your files, and have attached a copy for your perusal and/or addition. This is in DOS Text format, feel free to convert it to HTML if needed.

In Service to the Goddess,

Moss Bliss
aka J.Random Folksinger and Harry Smothers (many filk references)

The Laws

YOUR HIGH PRIESTESS

In the Magic Circle, the words, commands and wishes of the High Priestess are Law. She is the earthly representative of our gracious Goddess. She is to be obeyed and respected in all things. She is our Lady and, above all others, a Queen in the highest sense of the word. All female coveners will curtsy and say "Blessed Be" when they come before Her, and all male coveners will bend their knee and kiss Her on the right cheek and say "Blessed Be".

YOUR HIGH PRIEST

In the Magic Circle, the High Priest is the earthly representative of the Great God. He commands the respect due a Magus, Lord Counselor and father.

THE LAWS

THE LAWS WERE MADE FOR THE WITCHES TO ADVISE THEM IN THEIR TROUBLES. DO NOT CHANGE THEM LIGHTLY.

The Witches should worship the Gods as is their due, and obey their will. For the worship of the Gods is good for the Witches even as the worship of the Witches is good for the Gods: For the Gods love all their Witches.

As a man loves a woman more by learning more of her wants and desires, so should the Witches love the Gods by the learning (mastering) of them.

It is necessary that the Magic Circle, which is the Temple of the Gods in these times, be cast and purified such that it may be a fitting place for the Gods; and the Witches should be properly prepared and purified to enter into the presence of the Gods.

With love and worship in their hearts the Witches shall raise power from their bodies (and the elements around them), and they shall offer this power to the Gods so that the Gods may help their Witches.

The High Priestess shall rule her coven as the representative of the Goddess, and the High Priest shall support her as the representative of the God. The High Priestess will choose any member of the coven to be her High Priest, if he has sufficient standing in the coven. As the God Himself kissed our Lady's feet, gave Her the five-fold salute, and offered Her His power because of Her youth and beauty, Her sweetness and kindness, Her wisdom and justice, Her humility, gentleness and generosity, and shared His power with Her, so therefore the High Priestess should always be aware that all power comes from Him; it is only lent, to be used wisely and justly.

The greatest virtue of a High Priestess shall be recognition that youth is necessary to the representative of the Goddess. She will, therefore, gracefully retire in favor of a younger covener should the coven so decide in council. The true High Priestess should realize that gracefully surrendering the pride of place is one of the greatest virtues, and that thereby she will return to that pride of place in another life with even greater power and beauty.

In the Old Days, when there were many Witches, we were free and worshipped freely in the greatest temples; but in these times, we must celebrate our sacred mysteries in secret. Therefore, none but the Witches are to see our mysteries; no coven shall know the location of any other coven or who its members are, except the High Priest, the High Priestess and the Messenger; and that there shall be no communication among the covens, except by the Messenger of the Gods or the Summoner. Only if it is safe may the covens meet in some safe place for the Great Festivals; and while there, none shall give their true names or any information about their coven or its members. This law is made for this reason: No-one can tell our enemies what they do not themselves know.

It is ordained that no-one shall tell any person not in the Craft who other Witches are, or give them names or addresses, or in any way tell anything that can betray a Witch to their face. Nor may anyone tell where the covendom or covenstead is, where any meetings are held or any other information about the coven unless directed to do so by the coven in council.

If anyone breaks these laws, even under torture, may the Curse of the God and the Goddess be upon them, so that they may not be reborn upon the Earth (but shall live forever in the Hell of the Christians).

Let each High Priest and High Priestess govern their coven with justice and love, with the help and advice of the other and of the elders of the coven, always heeding the advice of the Messenger of the Gods if he should arrive. They will heed all the suggestions of their coveners and strive to settle any differences among them.

It is recognized that there will always be people who will try to make everybody agree with their ideas: these people are not necessarily bad -- they often have good ideas and these ideas should be discussed in council. But if they will not come to agree with their other coveners or if they say "I will not work with this High Priestess", then the elders will have them leave. It should be suggested that they might join another coven, or if they are of sufficient standing, they may be encouraged to found their own coven. For it is better this way, to avoid strife among the family of Witches.

When using geographic boundaries, whenever anyone of Third Degree lives more than a league from the covenstead (or are about to), any of these may found a new coven; indeed, any Witch living within the covenstead who wishes to form a new coven will inform the elders of this intention and immediately move to a new dwelling beyond the boundaries of known covensteads. Members of any coven may choose to join the new coven when it is formed, but they must totally avoid their old coven if they choose this course. The elders of the old and new covens should meet in peace and love to determine the boundaries of the covens. Any Witch living outside of any two covens may choose to join either coven, but never both. All may meet for the Great Festivals if the elders agree, so long as they meet in peace and love. Let the elders confer as to the use of this law when it is not directly applicable. Always be aware that the splitting of a coven breeds bad feelings (energy vortices?); this law was made chiefly for this reason. And may happier times come!

If you would keep a Book (whether it is called a Black Book, Book of Shadows, Book of Light, or whatever), write it in your own hand. Let your brothers and sisters in the Craft copy as they will from your book in their hand, but never let your Book out of your hands and never keep the writing of another. Every Witch should keep and guard their own writings, that none may be discovered through their Book being found in another's possession.

Destroy your Book whenever danger threatens, and commit as many as possible of these Laws to memory. Destroy the writings of a deceased Witch if they did not have time to do so themselves. If any of their writings are found, it is clear proof against both the writer and the holder, for our enemies firmly believe that "one may not be a Witch alone": their family and all who are known to be friends may be suspected as Witches. Be responsible with your writings and you will protect all who love you.

If your Book is found on you, it is clear proof against you along unless you tell our enemies what you know. You may be taken and tortured, but keep all thoughts of the Craft from your mind. If the torture is too much to bear, tell them, "I cannot bear this torture. I will confess. What do you want me to say?" If they try to make you talk about the Craft, do not; but if they try to make you speak of absurd things, such as flying through the air, consorting with the Christian devil, sacrificing children or eating men's flesh, say, "I held an evil dream; I was beside myself; I was crazed," or words to that effect, to obtain relief from the torture. Not all magistrates are bad -- if there is any semblance of an excuse, they may show mercy. If you have confessed to anything, deny it afterwards: say that you babbled under torture, or that you don't remember what you said. If you are condemned, do not be afraid, for the Craft is powerful and your escape will be aided if you stand fast. If you go steadfast to the flames, be certain that drugs will reach you and you will feel nothing of the pain. You will only go to death and what lies beyond -- the ecstasy of the God and the Goddess. If you betray anything, however, there is no hope for you in this life or that which is to come.

To avoid being discovered, choose your working tools to be ordinary items which you would have around the house. Make your Pentacles out of wax so that you can break and melt them at once. Do not keep a sword unless its presence would alarm no-one. Have no signs or names visible on anything. Write the signs in ink or water immediately before consecrating the tool and wash them off immediately after. Do not engrave anything, for this will only help you be discovered. Keep your athame and kerfan (working knife) among your kitchen knives, and let the colors of the hilts determine the one from the other and from the other knives. Always remember that we are the Hidden Children of the Goddess. Never do anything to disgrace the Craft or Her -- never boast, never threaten, and never say that you wish ill of anyone.

It is not forbidden to say, "There is Witchcraft in the land", for the Christians say so themselves and have made it heresy not to believe so; but always say, "I know nothing of it here, though it may be elsewhere." If any person speaks about the Craft outside of the Circle, say, "Don't speak of such things -- it frightens me. It is bad luck to talk about such things." Say this for this reason: the Christians have their spies everywhere. These spies have been known to talk as if they were drawn to the Craft and as if they would want to come to our meetings, and they say such things as, "My fathers and forefathers worshipped the Old Ones, and my mother; I would like to worship in this way myself." To all of these, tell them that you do not know what they are talking about, and that you wish they would stop. But to others, say, "It's silly to talk about Witches flying around in the air; they would have to be lighter than feathers or thistle-down. Besides, everyone knows that Witches are all bleary-eyed old hags; what fun could they possibly have at their meetings, and why should I want to participate? And besides, you know we were taught in school that there are no such things as Witches." Always make fun of the subject, that we may worship in peace when the persecution ends: let us all work for that happy time. May the blessing of the God and the Goddess be upon all who keep this law.

If any in the Craft holds any property, let all Witches guard it and keep it clear and good for the use of the Craft. It is the further responsibility of all Witches to guard Craft funds wisely.

If any Witch offers a well-made item, it is proper to pay them for it according to the value of the work; this is not taking money for the Craft, but payment for honest work -- even the Christians believe that "the labourer is worth his hire". Still, if any Witch works willingly for the good of the Craft and will not accept payment, this shall be to their greater honor.

It is known that a coven may be bound together by sexual ties, and that this is often not desirable. When it is found that this is not desirable, the coven should be made up of loving couples, and there may also be single coveners. In such cases, it is required that the search for new love be undertaken outside the coven except when two single coveners find love with each other; otherwise, it will often cause division in the coven. For while all acts of love and pleasure are indeed the rituals of our beloved Goddess, She is not inclined to favor acts which divide Her covens and scatter Her Witches unnecessarily.

If there should arise quarrels or disputes among the Witches, the High Priestess or High Priest shall immediately convene the elders and inquire into the problem. The elders shall hear each side separately, and then both together. Their decision should be just, not siding with one side until the matter is determined, recognizing that there are people who cannot work under others, and others who cannot make wise decisions. To those who must always be in charge, the possible solutions for them are to void the coven altogether, find another coven for them, or for them to found a new coven (taking with them all who will go). To those who cannot rule wisely, the solution is that those who cannot bear the rule will leave the coven. No one can truly worship the Gods when personal conflicts among the coveners are not resolved; all who cause strife in the coven must be told, "Go away from us, for the Craft must ever survive."

In the Old Days, we could use the Art against anyone who treated the Witches badly; but in these times, we must not do so. Our enemies have invented a burning pit of everlasting fire into which their God throws everyone who does not worship Him, except for those few who buy their penance from His priests (for their God always seems to be in need of money). Even as our Gods need our aid to make fertility for people and crops, so it is that the God of the Christians is always needing men to find and destroy us. Their priests tell them that any man who is helped by us will be damned to their Hell forever, to the point that men are mad with the terror of it. But the priests also make them believe that they may escape this Hell if they give up Witches to be tortured, so that these men are always thinking, "If I catch only one Witch, I will escape the fiery pit." For this reason we have our hiding places, and when no Witches are found, the searchers will say, "There aren't any Witches, or at least not in this area." But as soon as one of our oppressors dies or even catches a cold, the cry will go up that it is "Witches' work", and the hunt will be on again. And while they may kill ten Christians for every Witch, they will not care, for they are countless millions while we are few indeed.

THEREFORE, IT IS ORDAINED that none shall use the Art in any way to harm anyone or even wish them ill. However much they may injure us, HARM NONE, and may the Christians forget that we exist.

These laws are ordained to help us in our difficulties. No person, no matter how large the injury or injustice they incur, may use the Art in any way to do evil or harm anyone. But they may use the Art, after great consultation with the elders and fellow coveners, to keep the Christians and their tools from harming anyone -- but only to constrain them. To this end, some day men will say "That man says he is a mighty persecutor of Witches, but all we ever see him torture are old women -- we cannot see that they have hurt anyone, and if they are all such powerful Witches, why has he not been harmed?" They will see him as the evil person he is, regardless of his professed beliefs. We know that too many people have died because someone had a grudge against them, or were persecuted because another wanted their wealth or because they were too poor to bribe the witch-hunters. And many have died only for being old women -- so many that most men now seem to believe that only old women are Witches. This is to our advantage, for it turns many suspicious eyes away from us; but we mourn deeply for the old women. Still, in England and Scotland, it has been hundreds of years since a Witch "died the death"; be vigilant, for the misuse of our power might begin the persecutions again. Never break this law, no matter how much you are tempted. Never consent to the breaking of this law: even a High Priestess who merely consents to the breaking of this law must be deposed immediately, for it is the blood of all the Witches that she endangers. DO ONLY GOOD, and then only when it is safe to do anything at all.

Never accept money for the use of the Art, for money always smudges the receiver. Christians take money for the use of their arts, and they sell pot-metal charms, pardons and potions to men so that they may escape from their sins. Do not act like these; as long as you refuse to take money, you will be free from the temptation to use the Art for evil causes. All may use the Art for their own advantage or for the advantage of the Craft, but you must always be certain that no-one will be harmed by its use. Let the coven debate the use of the Art at length, and only when all are satisfied that none will be harmed by its use will the use be allowed. Remember that if you cannot achieve your means in one fashion, your aim may still be reached through another -- always harming none.

If anyone in the Craft needs a house or land and there is no one willing to sell to them, you may use the Art to incline an owner's mind to be willing to sell, provided that the spell does not harm the owner or the property and that the full value is paid without haggling. Never bargain or cheapen anything while living by the Art.

The most important of laws: Do nothing that will endanger anyone in the Craft or which will bring them into conflict with the law of the land or any of our persecutors. In this regard, it is NEVER permissible, in any dispute involving the Craft, to invoke any laws other than those of the Craft, nor may any tribunals be held other than one consisting of the High Priestess, the High Priest, and the elders.

The coven is to keep two books on herbalism. One of these will list the names and uses of all herbs which are cures for ills or are otherwise good for humans, and all may have access to this book to learn these things. But keep a separate book with the names of all poisonous herbs and those used in dark spells, letting only the elders and other trusted Witches know of these secrets or even of this book's existence.

Remember that the Art is the secret of the Gods and may only be used in earnest -- never for show, or pride, or personal glory. The Christians may taunt you saying, "You have no power: Perform some magic for us, and then we may believe." Do not listen to them, for the Art is holy and is to be used only in need.

It has always been the way of men and women that they should seek after love, and while no one should be reproved for this, it may be to the disadvantage of the Craft sometimes. It has happened too many times that a High Priestess has found a new love and run off with him, giving no word to the coven of this. A High Priestess may resign in full coven at any time, and this resignation is valid; but if she has not resigned, the coven shall wait for her to return for a year and a day (for she may return sooner, having left for love). If she has a deputy, that deputy is to act as Priestess for as long as the High Priestess is away. If she returns within this time, all will be as if she had never left; but if she does not return within this time, a new High Priestess shall be elected in full coven. Unless there is a good reason to the contrary, the deputy, having done the work, should reap the reward and be chosen as the new High Priestess. But if another is chosen, the deputy shall be the maiden and deputy of the new High Priestess.

The High Priest serves at the pleasure of the High Priestess. If the High Priestess is gone for more than a year and a day, he shall continue in his office while the deputy serves in her place. However, once a new High Priestess has been chosen, the new High Priestess will appoint her own High Priest (and it may be the current High Priest or not). Neither the prior High Priest nor his friends may be angry if a new High Priest is chosen, for pride must always give way to harmony in the coven.

The Art is sacred: it is the Art of the working of energies, and it must always be taught inside of the Magic Circle. It has been found that teaching the Art frequently leads to a sexual attraction between the teacher and student -- and that this often improves the result. If for any reason this is not desirable, it should be avoided at the beginning by both persons firmly - and verbally - resolving that their relations will be limited to that of brother and sister, or parent and child. It is for the reason that shared love often increases the result of working magic that teaching should always be done from man-to-woman and from woman-to-man. When a coven is made up of members of all one sex, the masculine-to-feminine energy exchange should be adhered to whenever possible. Teaching people about the Craft, however, may be done whenever and wherever it is safe, so long as the teacher is knowledgeable, the student is willing, and the information taught is available publicly or is not a secret of the Art. No-one may charge for teaching, unless it is to cover such expenses as the cost of the room, books or other printed materials, refreshments, and so forth.

Order and discipline must be kept within the coven: the High Priestess or the High Priest should and may punish all faults. To this end, all in the Craft should receive their correction willingly. With the culprit kneeling, all in the Circle should be told of the offense, and the sentence will be pronounced. Punishment might include the scourge or the recasting of the Circle, followed by something silly such as several kisses. The culprit must acknowledge the justice of the punishment by kissing the scourge upon receiving sentence, and afterward by thanking everyone for their loving correction.SO MOTE IT BE!

Source: "J. Random Folksinger" (I did this as a project for my 2nd Degree.) -- Available on most pagan BBSes and the Web as JRFLaws. These laws are a combination of what I was taught and what I learned, using many different sources, including my neo-Gardnerian training, two different sets of Celtic Craft laws, several other versions found in print, exigeses lovingly provieded me by Judy Harrow, and the picked brains of several of my students. You may contact the redactor at , as of 11/99 (subject to change).Chroma, hue, brightness, contrast and depth
...or the world is grey and flat.

Seuss/Zappa: 2000 -- Ascended Masters Party

Visit my webpage at .
Hear some of my songs at .

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How to power a magic spell
by Black Cat

Some believe that Witches say a few magic words and do a ritual and then a spell is created and performs its function.

There is a metaphorical plane, a plane where all the psychic energy of both the living and the dead exists. We draw from this energy when we are being creative. It can also be psychically tapped to energize one's will and envisionment to cast spells.

The metaphysical plane acts like a battery. Psychic energy is alive and can be given a will of evil or good. Good psychic energy can heal and make good things happen. The evil energy creates a negative field around the person the spell was cast on, Some evil spells can cause someone to lose health etc.

It will effect random chance and make bad or negative things happen, causing luck and other factors to be reduced and depending on the nature of the spell and the psychic skill of the Witch. The spell could take years before it begins to lose its energy and effects.

There are several ways to create a psychic battery. Covens are great for this. A spell cast by a coven is much more powerful then one cast by a single Witch. There are also places in the world where there are rips in the psychic energy layer of the metaphysical plane. These places are ideal for Witches because the psychic energy leaking out of the metaphysical plane is very powerful and very easy to tap. One can also tap a person and use hir as a psychic battery to cast spells, but learning to channel and draw psychic energy from the metaphysical plane is the first thing any Witch should learn.

Submitted to the Internet Book of Shadows 12/29/2000. HTML by brujo.
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What Is Magick

David Rankine

 copyright copyright 1999, 2000, 2001 David Rankine

--------------------------------------------------------------------------------
What is magick? Forget all the fallacies and stereotypical pre-conceptions
taught to you out of fear and ignorance and approach this question with an
open mind. You will probably find it is not what you have been taught to
think. Magick has been defined as "The art and science of causing change to
occur in conformity with will *1"   which could be put more simply as making
desired change happen; or as "energy tending to change"; a definition I use
is "magick is conscious evolution through directing energy". This does not
really explain magick though, so I will try to elaborate on these phrases
without jargon.

An aim of magick is to train the mind by harnessing and making more
consciously accessible such higher faculties as intuition, inspiration and
the creative imagination, and by drawing on the power of the unconscious -
to try and use more than the 10% of our brain's capacity that we do.

Magick assumes belief in, or rather experience of, subtle energies. We can
only see about one seventieth of the light spectrum, yet what we cannot see
still affects us - such as x-rays and ultraviolet light. Similarly, magick
is about focusing more subtle, non-physical energies, and directing them to
create change. To go about this requires experience, and training to improve
the power of the mind, and specifically, the will.

Acts such as meditation, breath control, voice work, body work,
visualization, drama, ritual, and others, are all designed to improve our
body and mind, to better sharpen us and balance us, and to enable us to
perceive and wield more subtle energies.

In the same way, an individual is as strong as their will, and the more
balanced and integrated a person is, the stronger their will (note, this is
probably one of the main reasons why so many magicians have experience of
counselling and/or psychology, recognising the help these processes can
give, both through training and experiencing them. This also acts as a
removal of farcical social stigma often attached to these processes).

Practising magick tends to act as a deconditioning mechanism and can be a
subtle process, the longer you practice, the more you change and the
unnecessary inhibitions, stigmas, guilts and sin complexes that society
builds in are removed. This has the effect of releasing their energy into
the psyche, where it can strengthen the individual.

The more physical side, such as yoga, bodywork, dance and massage, also
removes the tension held in the body as body armour, and releases this and
removes energy blockages which impair full efficiency and may result in
illness.

Possibly the major difference between magick and many of the religious paths
to spiritual growth is that magick is more dynamic, and places the emphasis
on you to work for change - there are no gurus in magick, rather there are
fellow students with different perspectives and experiences - we learn from
each other, as in other areas of life.

Magick tends to work a lot with symbols, as these are the language of the
unconscious, and this is an area of tremendous power to tap. Symbols have
many functions, and one of these, released through magick, can be the
ability to confound the ego and the censor mechanisms, and enabling us to
perceive more subtle truths, or experience direct revelations. Although we
may not be able to fully explain how symbols work, we know from experience
that certain symbols seem harmonious with certain types of energy.

For example a magician may tell you that if you want to attract love you
should wear green, and rose perfume, perhaps wear copper, like a bracelet or
necklace, etc. These are all things attributed with Venus, who is associated
with love, and so the principal is one of contagion - sympathetic magick, or
making something happen by working with items linked to it. This is one of
the oldest and most commonly practised forms of magick. Working with the
symbols of a type of energy does seem to attract that energy.

A cautionary word here, magick is often seen as a way to hidden powers, and
entered for the wrong reason, the "I want sex, power and lots of money"
syndrome. Now there is nothing wrong with these things in themselves, but
when you do magick you will discover that you tend to get what you need
rather than necessarily what you want.

When you do magick you generally use techniques to alter your state of
consciousness and raise energy, and then direct that energy to create a
desired result. The channel that energy takes as directed by your altered
state of consciousness is not necessarily the path you might expect in your
normal everyday state. Magick does bring you power, yes, but it is power
over yourself, not other people. It is the power that is important, to grow
and to create positive change.

This does not mean there is anything wrong with using magick to gain more
physical things, there is nothing wrong with doing a ritual or spell to get
a job, whereas trying to make a specific individual go to bed with you would
be wrong. Magick is very much about intent, and if your intent is to get
work, you are not imposing on people, whereas if you were trying to make
somebody do something that they would not naturally do, you are imposing on
their will.

If you did a ritual to attract love without specifying a person, but opening
yourself to the opportunity to meet someone where love may arise, and to
feel more attractive and better about yourself, you are not imposing, you
are trying to create positive change.

Magick is a commitment to yourself, and it requires determination,
perseverance, strength, openness to change and absence of rigidity, a love
of life (including yourself), and a desire to grow and fulfil your
potential. It may be that you already have all these qualities and do this
already without calling it magick - magick is not about labels, and those
who think and talk as if it is unfortunately put some people off. Magick is
learning about the natural flows of energy in the universe, and working in
harmony with them to effect positive change, both in yourself and in your
environment.

Some people ask why magick is spelt with a 'k' on the end. This is to
distinguish it from magic, associated in the popular mind with illusionism
and prestidigitation, stage magic. Magick is not about illusion, it is about
creating real change, and the 'k' signifies this. K is the eleventh letter
of the alphabet, i.e. the one beyond ten. Symbolically this is very
powerful, as we work in base ten, and eleven represents the unseen, or
hidden energies - the subtle energies of magick, eleven is considered to be
the number of magick.

Magickal training and experience bring forth the energies of the
unconscious, and so it is no surprise to see that symbols become more
important as you develop, providing not only the language of dream and the
unconscious, but also helping create a more flexible perception grid of the
universe. To grow spiritually, it is vital that you remain flexible and do
not become dogmatic, rather that you are open to experience and willing to
question your ideas and beliefs as a result of those experiences.

Magick can be a painful process. It is not easy to maintain the discipline
and honest self-critical approach all the time. It can also be hard work
dealing with the energy released without being knocked off balance
sometimes. The important thing in these cases is to remain honest and keep
at it. Nobody said magick was easy! It takes a lot of practice and hard work
and pain, but the rewards are spiritual and mental growth, the joy of life
and the beauty of unconditional love. Beyond the limits there are no limits!

-end-
------------------------------------------------------------

 copyright copyright 1999, 2000, 2001 David Rankine
www.avalonia.co.uk
This article may be reproduced for non-commercial purposes, providing that
this original copyright notice stays in place at all times.

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Ethics and Etiquette

 

Hello, 

I would like to contribute the attached article, written by me, to the IBOS.  This article may be reproduced for non-commercial purposes, providingthat this original copyright notice stays in place at all times.

Thank you, 

Morgaine

 copyright Morgaine 2001 

When we speak of ethics and etiquette in relation to pagansim what are we referring to?  Are we speaking of outdated rules and actions that no longer have meaning and we only give lip service to?  I don't believe so.  Ethics and etiquette are living, breathing codes of life, shaping our actions in relation to each other, and ourselves.  They are a guiding force in the way we live our lives.

Let us first look at ethics.   Ethics are defined as --a set of principles; moral philosophy; rules or standards governing the conduct of a person or the members of a profession; human duty; a particular system of principles and rules concerning duty, whether true or false; rules of practice in respect to a single class of human actions; motivation based on ideas of right and wrong; the philosophical study of moral values and rules.

When we begin to speak of ethics, we need to realize that this can be a very touchy subject.  We are human after all, and we want to think our ethics are the correct ones.  While there are generally accepted community ethics, it is personal ethics that make up who we are.  And these are not the same for each person.

Before we begin to discuss in depth community and person ethics let us first look at the Rede, the most common code of conduct among Wiccans.

Bide the Wiccan law ye must, in perfect love and perfect trust;

Eight words the Wiccan Rede fulfill;

'An ye harm none, do as ye will';

Lest in self-defense it be, ever mind the rule of three;

Follow this with mind and heart;

And merry ye meet and merry ye part.

Every Wiccan knows the Rede.  Our passwords into the sacred circle are in here.  Our major rule of ethic is here.  And the reason for breaking this ethic, as well as the consequences of breaking it foolishly.   When we extract the line most popular --An ye harm none, do as ye will' and begin to dissect it, we have to wonder "Is this an ethic we can every achieve?"

I believe the Rede is a standard of living, like all ethics, and one that is an impossibility to achieve.   The goal is to live as closely to the Rede as possible.  In the attempt to do this, we begin to analyze our actions.  We follow the path of LEAST harm.  Thus, we begin to live conscious of our actions, and how they effect the world around us.  And here comes the REAL lesson of the Rede.  It forces us to have personal responsibility.  Once you have acknowledged that the Rede is a goal to work for and not a given situation, and have taken of the blinders that let you go around smug and happy that your religion is so sweet it makes your teeth itch, you can get down to the work of making your life an ethical one.  What this involves is considering each decision in the light of the Rede before you decide upon a course of action. You do this by looking at all the possible consequences of that action and whether that will cause harm to any, choosing the path that causes the least harm and, (THIS IS THE KEY) accepting the responsibility for the consequences of your actions whether intentional or unintentional. -Lark, HPS of Tangled Moon Coven.

Wicca, as well as most Pagansim, is a religion and spiritual path of personal responsibility.  We strive to live in an aware state.  When we do this, we recognize our free will, and the free will of others.  If we ignore the lesson of personal responsibility, we fail to realize our true spiritual potential and our true spiritual will.

As we begin our path, we must develop a set of personal ethics, while maintaining a respect for the ethics of the community we are becoming a part of.  Some community ethics are very well defined.

-Don't practice black magick, or follow the left-hand path.

-Don't attempt to harm another or interfere with their free will.

-Always act in a way that will reflect well upon your path.  Never do anything that will bring harm to the Craft.

Since Wicca, and pagansim, are very open paths and for the most part do not seek to make anyone follow 'ONE RIGHT WAY', most of the ethics defined by community are concerning harm to others, and harm to the Craft.  

But to begin a spiritual path, and to follow it every day of your life, you must develop your own set of personal ethics that define the way you live.  No one can tell you what your personal ethics should be.  Your teachers, mentors, HPS, HP can all recommend both in word and deed, ethics that work for them.  You may be given a 'Book of the Law' that governs your group or tradition.  If you are a solitary, you may read on the net, or in a book, acceptable codes of conduct, or ideals.  But you cannot take someone else's ethics and make them your own.  You must do some soul searching, and decide how you feel about things.  Now I am NOT suggesting that you ignore your HPS or HP, or your teachers and mentors.  I am suggesting that you should always temper wisdom with personal experience.  You must come to a point that you are willing to question what you are taught, to grow in your own self.  Through this, your own sense of ethics and morals will come.

Now, here comes the biggie.  What do you do when your personal ethics are in direct conflict with accepted community ethics?  For example-it has become a phenomenon in the pagan community to love everything white and full of light, and shun everything dark and full of shadow.  It has become unacceptable to speak of negative emotions like anger and envy.  It has become unacceptable to feel hate towards another person, wish that a murderer would get the death penalty, which that rapist would get castrated by a bunch of angry women.  Some of us fondly refer to this a fluffy, bunny Wicca, no offense to anything fluffy, or bunnies.  We are taught to love unconditionally because we are all brothers and sisters, connected to each other and every living thing.  We are taught that if we experience these emotions, maybe we aren't all that spiritual, and especially not as much as Miss crystal love and light.  We are often looked down upon if we say something like 'I am so damn mad at my ex husband I could smack him'.  The response I myself have heard to such comment is 'my my, now THAT wasn't very positive'.  Well, guess what.  It WASN'T.  Now I am not saying that you should indulge in these emotions.  They can be deterrents to developing a sound spiritual identity because they are 'negative' in the sense that they are base emotions that do not vibrate on the spiritual plane.  But they also teach us lessons that can lead to spiritual epiphanies.

Life is a balance between light and dark.  Nature is both beautifully creative and frighteningly destructive.  Inside of a single human there is light and shadow, and to be totally balanced we must learn to face both, experience both and therefore learn from both.    So back to the original question.  Let's say you don't feel that you are evil if you feel anger at another person or what have you.  What do you do when community ethics conflict with your personal ethics?  In my opinion, as long as what you are doing does not come into direct conflict with the good of the general community, or does not manipulate or purposefully harm another person, then your personal ethics should come first.  You should not do something maliciously to another person.  When you do this, you are not only harming yourself, but you are harming that person, AND the whole of the community.  It is very important that our community not be sullied, and the reasons are obvious.  But beyond this, your personal ethics should prevail.  

Do ethics change over time?  Do you think that the ethics of our ancestors of 100, 200 or even 1000 or more years ago are the same as what they are now?  I believe that ethics are a revolving and ever changing system.  Some become outdated, and some we should always keep.  For instance, it has only been in the recent resurgence of Pagansim in the last 50-60 years or so that the belief of 'An ye harm none, do as ye will came about'.  In times past, a witch who could not curse, could not heal.  Societies have not always believed that you should not harm another person, or that interfering with someone life was a bad thing.  The old wise woman of a village was sought out for every reason from fertility, to love, to revenge.  It has been in our time only, with the resurgence of beliefs and the discrimination that we face, that we have adopted some of the common ethics we now have.  I am NOT saying this is wrong, or that we should go back to the 'Old Ways'.  In a society that we now living in, and the information is available for spiritual purposes, there is no longer a need to seek out the crone of the village and ask her to grant you revenge on your enemy.  But this is the perfect example of how ethics change with time.  At one time it was ethical for old men to mate with young girls.  In our culture, it is no longer ethical.  So ethics change, and so they should.  Change is the only constant in the universe, and without it, we grow stagnate and our lives become filled with rot and decay.  Change blows in new life to help recreate our lives, our beliefs and yes, even out ethics.

The other common code of conduct that we hear of in the Pagan community is 'Do what thou wilt shall be the whole of the Law.  Love is the Law, love under will.'  This comes from Aleister Crowley, from his book entitled 'The Book of the Law'.  Now knowing some of the things that we do about Crowley, it's almost humorous to think of him in a discussion of ethics, except to point to what not to do maybe!  But, this is a very powerful outlook on developing your own set of personal ethics.  

In my understanding 'Do what thou wilt shall be the whole of the Law.  Love is the law, love under will' does not mean you may do as you wish and that is it.  It is speaking of your TRUE will, your TRUE purpose in life.  And if you are following your true or higher will and purpose you will not come into conflict with another's will so therefore you do not have to worry about stepping on anyone else's toes.  So you don't have to worry about harming another, because you are in touch with the divine and you are following your own spiritual path and will, which will not cause harm or conflict with another.  Of course, we still have conflicts with people.  One way to look at this is as a spiritual lesson for either you or the other person.  But if you are seeking to control another or harm another, this is not your true will.  This is based upon the belief that every person is an individual, and as an individual you should be true to your own nature or consciousness.  You must find your true will and make all of your actions subservient to the one great purpose.  This again leads to conscious living.

If ethics are codes of personal and community conduct, then etiquette is a code of social conduct. Etiquette is defined as --the practices and forms prescribed by social convention or by authority; forms of conduct prescribed by polite society; code of correct conduct; also decorum denotes conformity with established standards of manners or behavior; the forms required by good breeding, or prescribed by authority, to be observed in social or official life; observance of the proprieties of rank and occasion; conventional decorum; ceremonial code of polite society; rules governing acceptable behavior.

Just like Emily Post and polite society, we in the Pagan community have behavior that is expected from us in how we interact with that community.  In my opinion, etiquette is something sorely lacking in many Pagans.  They are not taught certain things about how we interact with each other.  This could be because maybe you didn't have a teacher, or your teacher didn't know them either.  Or it could be because you or those who taught you just didn't care, it wasn't important to them.  But I feel that etiquette is VERY important.  It keeps us civilized, it aids us in how we interact and it shows the outside world that we know how to act.

Beyond the mundane world and it's social etiquette, lets take a look at some things that are common among Pagan paths, especially the Wiccan path.

You should never touch someone else's magickal tools and items without their express permission.  If you see something you like and want to touch, then ASK.  Don't just hold out your hand for it, or just pick it up.  A person leaves an imprint of their energy on what they touch, and they may not want someone else's energy on their magickal items.  This includes athames all the way to stones and jewelery.  And do not take offense if you ask and are told no.The way you live reflects on our whole community.  You should always respect others, no matter their path.  Inside your own religion thee is a certain higher respect given each other,  as Children of the Goddess.  This comes from a basic understanding of the hardships of the path, and the process we all go through in some way to evolve.  It can be equated to any secret society and it's initiation process and path of self-discovery.  This path is not for everyone, and if you take it seriously, will change your life in ways you could never imagine.  Any path that causes growth can be difficult.  And we link with others that are going through the same thing we are and take strength from and learn from them.We endeavor to hold ourselves to a high standard of living our spiritual lives that the mundane world does not.  Therefor we support each other, lending  a hand when the pitfalls of the world come about.When someone gives of themselves to teach or guide, we recognize that person's giving, and respect it.  Not all of us are called to teach, and those who are offer a valuable service that should not be taken for granted.When you are called to teach or guide, you have been given a very serious part to play in your community.  You should never abuse it in any way.  It also does not mean that you may use it as a way to gain power over, or look down upon any other person.  We are all where we should be onour path, and it does not mean a thing that you have 10 or 20 years of service and someone else has 1.  We are all equal in the eyes of the Gods.  And if you are a teacher, you are held to an even higher state of conduct.  You must never involve yourself in anything that could cause harm to your students or to the Craft.  You should never do anything that would bring a bad light on us.  For instance, you should never become romantically involved with one of your students.  You should not condone the use of illegal drugs, or alcohol if the person is not of age.  You should not use your position to control your students, or make them dependent on you.  The goal is to aid a person on this path.  You supply the seed as a teacher.   You cannot take them by the hand and learn from them, or be easy on them when you should be honest.In that same light, those who would be considered an elder in our faith are given a large amount of respect.  The wisdom that is gained from following this path for 10, 20 or 30 years is an asset to our community, and we should respect the Elders of the community for what they have learned and what they teach us.  Due to the advent of the internet, there is a phenomenon growing among new seekers that is very disturbing.  It involves not understanding the hard work it takes to learn the Old Ways, or the dedication and self sacrifice those who follow, and especially those who teach and guide give to the path. From this lack of understanding, new seekers think they can go to any page on the net, learn what they can and be done with it.  It also leads them to think that they can ask for what they want, and someone will just hand it over.  For example, I have been asked to send someone a copy of my BOS.  This shows me that the person requesting this has no idea of what a BOS is, what it stands for and the process that is gone through to acquire it.  This is flat out rude to begin with.  This person is wanting their religion hand fed to them.  They want to skip the hard work, the dedication, the pitfalls and the trials, and get right to the reward.  This is simply not how it's done.  This person wants the secrets and mysteries handed to them on a silver platter, without having to leave the comfort of the computer chair and work for them.  This isn't possible.  And I am here to say STOP.  Be mindful of what you are asking.  You can't go to the net, read a page or two, then go ask someone for their BOS, or even ask them to teach you.  There must be effort on your part.  You are not an adept after reading a page, or a book, or even ten books.  The mysteries cannot be handed to you on a silver platter and you are a master of the universe.  This is what I call lazy Wicca, and through lazy Wicca you will never come to experience the mysteries, because they come through dedication, hard work and a personal dedication to the Gods.Those who are out of the closet must NEVER give away the secrets of their brothers and sisters.  You should never give any personal information.  You should never tell the secrets of a coven, who it's leaders are, who the members are or any other information.  We must honor our vows and protect those who for whatever reason have chosen to remain hidden from the eyes of the world.For those who are out of the closet, your life and your actions must be above reproach in the eyes of the world.  As an open pagan, you may be the only one that a non pagan every sees.  They will see every Pagan in you.  So in all things you must be truthful.  You must live with dignity and honor.  In our discussion of ethics and etiquette the point I was trying to impress upon you is this.  We have become a society who thinks that we may do as we please, act as we please and there are no consequences.  We fight with the Christians.  We complain about how they fight amongst themselves.  We sneer at them when they point to another of them and say how that person is wrong and they way they practice is wrong.  And yet, WE DO THE SAME THING.    

When I meet a fellow priestess, I treat her with respect as a person, and doubly so as a priestess, since I know how hard that path can be, to have dedicated your life and your service to the Gods and the Old Ways.  If I meet someone who has been walking the path for 20 or 30 years, I respect that person because of the knowledge they have obtained in that time.  That is not to say my 10 years is less, or they are 'more spiritual' than me.  It is saying that this path is not an easy one all the time, and to have lived it every day for that amount of time is deserving of respect.  I was taught as a child to respect my elders, and I believe that is still a valid lesson.  The elders of this path can teach us things that we have never even thought of.  At the same time, as an elder, you should always remember what it was like to take your first stumbling steps on this path, and how you may have longed for some guidance.  It is just as wrong to be an elder, and act as if you know everything, or someone who is only 20 or whatever age could never be a spiritual person.  We all must remember our ethics and etiquette, and encourage each other every day.

We have forgotten to practice our personal ethics, and have thrown etiquette out the window.  We have forgotten Emily Post and Miss Manners, and have went on about our merry little way to fight like cats and dogs, without even offering basic human respect for those with diverging views, and this troubles me.  It is a plague that is infecting our community.  The Witch Wars continue.  We struggle to make our way the right way, even if we don't realize we are doing this.  We forget the very basic teaching that we are all connected, and that all paths are valid, as long as they fulfill our spiritual needs.

Let us remember our ethics.  Let us live our lives with honor, treating all of life with respect.  Follow your own path, without interference into another's.  Work hard, study hard and receive the blessings of a life well lived.   

 

 

 

 

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Becoming a Witch

by Morgaine

 copyright Morgaine 2001.

This article may be reproducedfor non-commercial purposes, providing that this original copyright noticestays in place at all times.

I am often asked how one becomes a witch.  Do you find someone who is awitchand they make you one?  Or are you a witch just by saying you are?  Can youmake yourself a witch?

The process of becoming a witch doesn't happen overnight.  It is a lifechange, a new path upon the journey of your life.  It takes consideration,study and work.  If you have previously followed a mainstream religion, youmay have things that take time to let go, and new things that take time toabsorb. I have heard many people say it is often hard, coming from a life ofChristianity, to feel comfortable praying to the Goddess. All new thingstaketime, but if you are serious upon this path, you will find your way.  TheGods call their own home to them.

No matter how you have came about finding the Old Religion, here you are. Sowhere do you go?  To the book store.  For a novice, books are like the airyou breathe.  You must have them, or access to them in some way.  If youcannot afford, or do not feel safe having books on the Craft, the internetisthe next best place.

In both books and on the internet you will find a wealth of knowledge thatwill help guide you upon your new path.  Of course, as with anything else,there is good information and bad information.  Avoid any kind of book, orinternet site, that speaks of controlling another person in any way, harmingthem, doing love spells on a specific person, or tells you to chant inlatin,even though you have no idea what you are saying (yes, I have seen siteslikethat).  These books/sites will not fulfill your need for knowledge in theCraft and will only serve to confuse you.

Once you have read a variety of books and feel called to this path, the nextstep is to find a teacher. If you have access to a teacher, in my opinionthis is the best course of action.  A teacher or a coven can often be foundif there is a new age book store in your community. Also, the Witches Voiceis a site that offers networking in every state.  It has grown extremelylarge over the past few years and is a valuable resource in the Craftcommunity.  All of my coven members have found me on the Witches Voice.

Having a mentor can offer so much to you when you are beginning.  There willbe things you come across that you have a hard time understanding and needclarification.  If you have a teacher, they are just a phone call or emailaway.  If you do not, you must try to decifer things on your own, and maynotcome to the correct end on them.  If you do not have a teacher, again, theinternet is the next best place to look. 

If you are only looking for a 'how to' on casting spells, then the Craft isnot for you.  Witchcraft is a serious spiritual path, in which magick isperformed, but is secondary to the religion itself.  I would suggest youlookto ceremonial magick for that.

A couple of things need to be said about beginning this path, in light ofrecent attitudes about the Craft.  Here lately it seems that you have apeople who, after reading a few books, feel as if they can call themselves amaster of the Art.  They throw on a title like Lady/Lord, or HP/s, add someblack clothes, a pentacle the size of a hubcap, and they are ready to go.This is not what the Craft is about.  If you have spent years following aparticular path, have worked hard for the spiritual lessons that have beenpresented to you, and through this have attained the title and rank, then byall means use it.  But think of how you would feel if, after all that, youhave a newbie with 6 months and 5 books unde their belt walking aboutcallingthemselves Lady Starry Ski or Lord Thunderbutt.  It is very offensive.  Justlike your parents told you when you were growing up (or maybe you still are)'don't rush things, it will all come to you in the end, and be sweeter forthe waiting'.  This is true with the Craft.  Using titles, putting on airs,and in general acting high and mighty are not going to make you any morespiritual.  And that is what this path is about.  What it will do isalienateyou from people whom you may actually want to meet and get to know!

All of this being said the way to become a witch is through study anddedication.  Gather all of the information you can.  Find the best teacherpossible.  Read whatever you can get your hands on.  Go outside in natureandcommune with the Goddess and God.  Listen to the trees and the wind and therush of the water, for this is the witch's world.

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Subject: Articles - (BOS section)
Date: Tue, 2 Oct 2001 03:57:50 -0700 (PDT)
From: Vitriol London 
To: postmaster@sacred-texts.com

Hi there,

I thought you might be interested in the following
articles for your Book of Shadows section on Sacred
texts.

Self Dedication explained
Article by David Rankine & orita
===================================================
For more information on the authors please visit -
www.avalonia.co.uk or if you wish to contact them
please write to: BM Avalonia, London, WC1N 3XX, United
Kingdom. (Please include a SAE)
 copyright David Rankine & orita 2000
===================================================

Initiation is a process of "death and rebirth" - the
old self dies, and the new and magickal self is born.
A rite of self-dedication marks a serious commitment
and dedication to the path, and should not be taken
lightly.

Having followed your path this far, you will have
noticed subtle (or not so subtle) changes in your
self, and you may wish to mark this, and affirm your
commitment to the path with a self-dedication ritual.
Initiation is a process which happens over time, and
the rite itself will benefit from being preceded by a
daily practice, building up in intensity as you
approach the day of the rite, with the dedication rite
being the culmination of this ritual practice.

As the rite marks a rebirth, into your witch self or
magickal self, you may wish to obtain a new magickal
item or items for it. This could be a piece of ritual
jewellery, such as a pentagram pendant, or amber and
jet necklace (the traditional witches necklace), or a
cord you wear around your waist. Some people choose to
mark their dedications by having a tattoo in a
magickal design, personal to themselves.

It is also good to have a magickal weapon which you
will consecrate at the end of the dedication rite. A
ritual dagger, or athame is the general tool chosen.
Self-dedication can be very empowering, and can
produce a feeling of "walking on clouds", and it is
very important to earth oneself afterwards, and then
to have a rest from magickal work for a period of
between a week and a month.

Simple daily meditation may be practised during this
period, but avoid intense magickal work. Time is
needed to assimilate the experience, and the
dedication process should be undertaken at a time when
you do not have too much outside stress, and are able
to take time for yourself.

It should be stressed that self-dedication is not the
same as initiation into a coven, and should you wish
to join a coven at a later date, you would still have
to go through a probationary period and coven
initiation, if accepted.

    sacred-texts |  Web | Powered by Sponsored Links:
Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

Subject: Article 2 - BOS section
Date: Tue, 2 Oct 2001 03:59:00 -0700 (PDT)
From: Vitriol London 
To: postmaster@sacred-texts.com

A Self Dedication Ritual
===================================================
For more information on the authors please visit -
www.avalonia.co.uk or if you wish to contact them
please write to: BM Avalonia, London, WC1N 3XX, United
Kingdom. (Please include a SAE)
 copyright David Rankine & orita 2000
===================================================

Preparation

When you decide that you want to do a self-dedication,
plan the date of the ritual at least a month in
advance, choosing a suitable time, perhaps consulting
astrological tables, or at least the phases of the
moon. It is best done on a waxing or full moon.

Start your preparation at the new moon. Make sure that
you have a day off work for the initiation itself. You
may already have decided on a magickal or witch name.
If you haven't yet decided on your witch name, find
one through meditation and pathworking in the daily
ritual leading up to the rite of self-initiation.

Begin preparing for the self-initiation by performing
a daily ritual. Start by creating a sacred space.
Purify the area with incense and sprinkling salt
water. Visualize a sphere around yourself, and call on
the powers of the four quarters, visualizing the
elemental landscapes. (more...circle casting)

Call on the Goddess and the God, by whatever names you
prefer to call them. Declare to the Elements, the
Goddess and the God that you are embarking on the path
of dedication, and ask for their help in preparing
you.

Spend some time in meditation on the meaning of
dedication, and opening yourself up for any messages
from the Goddess and God. Thank and say farewell to
the Goddess, God, and Elements, and close the circle.

Closer to the time

Try and spend time every day in the week leading up to
the self-dedication rite working out your vows and
meditating. Make sure that the vows you make are
realistic! It is better to make less demanding vows
than to make highly demanding vows and not live up to
them.

The Ritual

Spend the day in quiet meditation and fasting. Drink
only pure water, or if you really cannot do this,
allow yourself a small quantity of apple or grape
juice. Do not smoke, drink alcohol or take drugs! If
you are on prescribed medication, consult your doctor.
If the medication is short term, wait until you have
finished the course of medication before doing the
ritual.

If possible, go to a sacred site or wild place and
attune yourself with nature. Communicate with the
nature spirits, and ask for their blessings.

Think about the vows that you wish to make in your
initiation. Think of a vow to yourself, one to the
Goddess and God, and one to the Earth.

Before you start the ritual, have a purification bath.
You may put essential oils, herbs or sea salt in the
bath. Whilst in the bath, meditate on purifying your
aura. See your aura as grey and dirty, but gradually
becoming lighter and cleaner, until it is brilliant.

When you emerge from the bath, allow yourself to dry
naturally. Do not use a hair dryer, or rub yourself
with towels. Rub your entire body with oil. This may
be olive oil, grapeseed oil, or other vegetable oil,
scented with pure essential oils of your choice.
Perform the ritual skyclad if possible.

Have an altar set up, with an altar cloth on it, with
a chalice of wine, a piece of bread or cake on a
platter, a censer, two altar candles, some anointing
oil, your athame or other tool, any ritual jewellery
which will be put on at the end of the ritual to mark
your dedication, and two small dishes containing sea
salt and water (from a spring or sacred well if
possible). You may also wish to have images or statues
of the Goddess and God on the altar.

Light the candles and the incense, and purify your
ritual space. Hold your hands over the water dish and
say:
"I purify you, Oh water, in the blessed and mighty
names of the Goddess and God",
visualizing it glowing with white light. Do likewise
with the salt, then tip some of the salt into the
water, and mix it in with your forefinger.

Sprinkle the salt water around your ritual space.
Visualize a circle around you. (or cast a circle in
your usual way) Call on the elements, then on the
Goddess and God.

Declare your intent, saying something like: "I
(ordinary name) am prepared for dedication. I have
followed the path and fulfilled my vows, and I now
call upon the Goddess and the God to confer on me
wisdom and integrity. I ask for the blessings of air,
fire, water and earth".

Spend some time in meditation, and controlled
breathing to gather energy and achieve an altered
state of consciousness. You may also wish to use a
mantra or chant.

Meditate for a while on finding the stillness inside
yourself. When you are ready, stand before the altar,
and anoint yourself first with oil, then with salt
water and lastly wine, saying:
"I am reborn into my true and magickal self, and I
take on the name of (Witch name). I ask for the
blessings of the Goddess and God on my endeavours, and
I vow (make your vows)".

When anointing yourself you may wish to anoint your
chakras, or anoint yourself with a circle, pentagram,
or personal symbol. It is good to write down your vows
in your magickal diary, and sign the entry with your
witch name.

Present yourself to the quarters, stating that you are
now dedicated to the solitary path. Consecrate your
ritual jewellery with the four elements (incense,
water, salt and candle flame), and anoint it with oil
for spirit before putting it on.

Consecrate your athame or other tool in the same
manner, then hold it to your heart, feeling a link
with it, and filling it with your energy. Say
"I am a child of earth and starry heaven."

Hold it up to the moon and stars, and ask for the
blessings of the cosmos on it, then touch it to the
ground, and ask for the blessings of mother earth.

Lastly, consecrate the wine and cake by touching your
athame to them, and channelling energy through it.
Drink and eat, earthing yourself, then thank the
Goddess, God and Elements, and close the circle.

Remember: Write up your experiences in your magickal
diary. Refrain from ritual for at least the next week,
whilst you integrate the work.

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Subject: Article 3 - BOS section
Date: Tue, 2 Oct 2001 04:02:18 -0700 (PDT)
From: Vitriol London 
To: postmaster@sacred-texts.com

How to find a Coven or Group
===================================================
For more information on the authors please visit -
www.avalonia.co.uk or if you wish to contact them
please write to: BM Avalonia, London, WC1N 3XX, United
Kingdom. (Please include a SAE)
 copyright David Rankine & orita 2000
===================================================

How to find a Coven or Group

If you are looking for a group then going out and
meeting people and talking, asking questions and
showing your intent of finding a group are the most
important steps.

If you stay at home and never mingle with other people
then don't expect anything to happen. This is not a
'spoonfed' path to walk, there is a lot of serious
work involved and when you do find a group,the work
doesn't stop.

Joining a Coven means giving up a lot of free time,
subsituting social time for Coven time and spending a
lot of time studying and experiencing... So which ever
path you follow, and which ever type of group you are
seeking - make an effort and be patient.

In big cities such as the one we live in, London (UK)
there is no reason to say 'But there is nothing to go
to'. There are online organisations such as WWL who
keep their members informed of social events,
workshops, training groups, conferences and open
rituals. The WWL also organise events just for their
members, so that you can meet the faces behind the
names.  To find out more about WWL visit:
http://www.avalonia.co.uk.

The Witches Voice - http://www.witchvox.com is another
great resource.  You can find contacts with similar
interests to yourself to correspond with, but most
importantly they list all the major events,
conferences and festivals organised by Pagans from all
over the world.  They also list smaller events, such
as pub moots and workshops.

In parts of the world it is not that easy, and you
might have to travel to attend conferences or
workshops. This might seem like a lot of work just to
meet other people, but if you are serious then travel
should not deter you from your path.

When you do get the oppurtunity to meet other Pagans
make an effort to ask around about open groups and
other events. As the organisers of the event if they
know of groups which might be taking on new trainees.

It is important to note that even in big cities such
as London there are very few new groups forming and
the groups in existance might only take on a trainee
every few years. Those who do might expect to
interview you to see if you will fit in with the rest
of their group. If this happens take the oppurtunity
to interview them too! Be honest with them, but make
sure that their answers also satisfy you. Ask what
they will be expecting from you and what training they
will be providing you with.

Unfortunately there are still some dubious groups
using the name of Wicca to cover other activities. Do
not just join a group because they happen to be the
first one which approaches you!

Remember:

You should feel comfortable with your HPS & P;
Sex should not be expected in return for training, nor
should it be part of your initiation;
You should not be expected to contribute large sums of
money in return for training - although you should
expect to contribute towards temple expenses;
Confidentiality is VERY important in Wiccan groups;
Expect a lot of hard work!
Finally you should enjoy being part of the group you
join!

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BOOK OF THE WHOLE

LIBER I :

ON THE LIES
OF THE
CHILD OF THE BEAST
BY: DRACONIS :*:ANK-SHA-SAROON

1.Many have failed to see the True Nature of Mankind.
2. For mankind know not the true Splendor that is me.
3. I give this message unto you so that you can pass it onto the Children of
the Beast.
4. For He is a lie, He is a sin.
5. Mankind knows naught but shame.
6. They fear the truth, and they reject rality.
7. Hath not the Will to Learn, though hath the Will to teach.
8. He teaches them all lies. For all He Knows are Lies.
9. The New Aeon has come. As It has been fortold.
10. The Beast has risen. He is that who has lied to You all.
11. The One claims to be the Son of Jehovah. Though He is the Son of the
Beast.
12. A Child portrayed by Sin and engulfed in Shame.
13. He died for Your Sins, though he hath no name.
14. The Only Sin Mankind knows is Shame.
15. As they ate from the Tree of Life, they were blinded by the Lies.
16. He claims that these Lies are reality. That the Liar is the Beast.
17. The Only Way to Salvation is through the death of Desire.
18. Salvation is the Key.
19. The Key of Man is Sin.
20. The Sin of Man is Shame!
21. If thou teaches Sin then thou know only Shame.
22. the Book of Sin is the Book of Shame.
23. His disciples taught lies.
24. They taught fear.
25. They taught slavery.
26. They taught Shame.
27. They claim to do Jehovah's work.
28. They claim to be prophets.
29. Has it not said that to beware the false prophet?
30. Though the prophet himself was false?
31. He taught lies and He taught fear.
32. I repeat this to You.
33. The truth is inside Of You.
34. Apostiles brought forth the Lies from Heaven.
35. The Lies are the Book of Truth.
36. Mankind reject these truths.
37. For You are ignorant and You are hipocrates.
38. You ignore the Truth and follow Lies.
39. Which of His revelations came true?
40. Let the Word be burnt!
41. Spit in the eyes of the False Ones.
42. Let none stride You away from achieving Your Desire.
43. Desire is a lie.
44. Then Jehovah created the world with his word of Command.
45. Though whenHe sent his son down for us to pray with He hath sent an
imposter!
46. For Christ was a fake. He was a Son of The Beast.
47. Created into manifestation through the lies of the One.
48. These are the truths that you hear.
49. For the truth lies inside us all.
50. For if we naught look within, we shall never find it without.
51. The Nature of Man is this: Lies, lies, lies!
52. Lies taught by Jehovah's Son?
53. No. Lies taghut by the Child of the Beast.
54. For this is the Age of Truth.
55. The One and Twenty centuries of the Earth shall We know the Truth.
56. The Book is written. It cannot be erased.
57. The Lies are in our minds and must be denied.
58. Teach not lies Thou servents!
59. Teach love and Wholeness.
60. Teach Forgivness and Condemn not to death!
61. It is written to command death.
62. Thou shalt never condemn to death.
63. Ye shal never subject Another to discrimination.
64. For the Prophet said "Love All Unto the Being".
65. Let these truths hold near to You.
66. Let them always Be.
67. For just as You are here to Be, Let the Truths be known to thee.
68. The truths said are those by Man.
69. Follow not thier empty lies.
70. With the grace of the One unto You all.
71. By the powers of Love and Life.
72. Spread my Word and Teach them the Truth!

DRAONIS:*:ANK-SHA-SAROON

               ***********************

LIBER II:

THE RITUAL
OF EMBRACING THE SELF
DRACONIS:*:ANK-SHA-SAROON

I
The key to Inner knowledge and salvation is through discipline of the Self.
The Mind is the mystery. The Body is the Temple. The Spirit is the Will. Ye
shall endure through suffering perfection of the Self is the Death of Desire
under Will. Read not the words of the rite unless You decide to perform it.

Once you have agreed to embrace Yourself to the Gods and Goddesses, then
shall ye be granted knowledge and wisdom that was once unknown. The Occult
shall no longer be. The truth shall be Hidden No More!

II
1. Ye shall have with you a dagger, a star, a cup, and Your Book.
2. The Book shall be of Your secrets.
3. Arange the items as listed onto an altar. Have a statue of the Goddess
and Her consort Pan.
4. Kneel before thine altar and raise the Dagger high above.
5. Thus through Your voice proclaim:
"I am of the Gods, and to the Gods I do submit myself!
I give unto thee my soul, and I give to thee my Whole!
I shall be granted My Rebirth!"
6. Thus shall youtake thy Blood and mix it within the blessed cup of life.
7. Mix it with the Holy Water.
8. Then shall You raise the Cup to the Gods and Say:
"My Body shal be pure,
My Mind shall be Pure,
My spirit shall be pure,
I embrace Myself,
I take thine Mysteries inside of Me!"
9. Upon thine proclimation, shall ye drink the Cup of Life.
10. Lie onto the ground before thine altar.
11. In the position of the God with arms across your chest, raise the
ancient powers by chanting thier sacred names:
"Nuit, Rah, Pan!
Ares, Dionyus, Graal!
Horned Hunter of the Night,
Great One of the Seas,
Silent One of the Skies,
And Mighty Lord of Might!
I invoke thine sacred Name,
The One is the All,
The All is the Many!"
12. Ye shall arise and raise the Star.
13. Hold it upon Your Heart.
14. Proclaim Yourself as a servent of the Gods.
15. Then drop the star and raise your arms.
16. In a Loud and Demanding voice, say these words:
"Great Goddess I take thee inside of Me,
I pledge My loyalty to thee,
As I head into Your Arms,
Shall ye then make Me Whole,
I shall endure,
All that You know,
Isis, Hecate, Diana,
Cerridwen, Artimes, Athena!"
17. Then shall you meditate
18. After completion of the Ritual, ye shall scribe all you have seen.
19. And shall ye scribe all You Now know.
20. For You have now been initiated into the Spirit's Glow!
21. "Love Unto All, and Fallow thine self!"

END OF RITE
ANK-SHA-SAROON

                  ******************

LIBER III
THE ONLY SIN OF MANKIND
IS SHAME TAUGHT THROUGH LIES

By: DRACONIS:*:ANK-SHA-SAROON

I
The Sin of Man is shame. When Eve ate from the Tree of Life she knew the
truth. The truth was Shame. Then she Gave the fruit to Adam. Who was taught
the Lies of Man.

The snake was not a serpent. He was the Lies. He taught them the truth of
shame. For it has been seen inside His eyes!

The Sin is here and shall always be. Nothing can hide it. The woman had
given man the gift. The gift of Shame. So too did Christianity. Christ gave
the gift of Shame. For shame is the only Sin of Mankind.

All Mankind knoweth is Shame. For Shame is the lies taught by the Child. The
Child was the Son. The One was the Father. And the Lies were the Holy
Spirit.

For Mankind know now the lies. They will never forget. Thier desires are
then never met. For they are blinded by the lies. The Lies of Shame.

II
The Will is the Control,
The Will is the life!
Spread Will until you All,
And fear Not for I have come!

I am Here. I have always Been,
I shall teach to You the Sin!

III

The Sin of Man is Shame,
Repeat not he mistake again!
Teach love and naught fear,
For I am always here!
I shall arise until the end,
And teach to you my friends!

ANK-SHA-SAROON
FINISHED

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Physics and the Basic Principle of Visualization Magick

by Dan

Introduction:

    For starters, I would like to say a few things about myself to set the record straight.  I have a Masters degree in Quantum Field Theory, am working on my PhD in the same, and am a practicing, if tyro, shaman.  I have read in several places that the best way to start in magick is to read read read read, and I have noticed several articles using Physics to explain magickal arguments.  Unfortunately, many of these articles either do not explain the Physics very well or are just plain wrong.  I am not disrespecting these people: after all, not everyone can be a Physicist!  I thought I would write a brief article to clear up a few issues on the nature of probability in Physics as well as how probability might play a role in magick.The following article is essentially a short paper on the Metaphysics behind what I call "visualization magick."  I am not going to footnote: all of the Physics arguments are well known and documented and can be found in any introductory text on Quantum Mechanics.  As for my magickal arguments, well, they are as correct as I can make them.  Naturally, I accept responsibility for any errors contained in this article.

The Nature of Investigation:

    Most of the science done today is based on a problem solving technique called the "Scientific Method."  The Scientific Method is a well-established way to start from the basic principles behind a problem and develop an experimentally based explanation of a given phenomenon.  It has been used successfully for centuries.  There is one problem with this method, though: it can be very difficult to incorporate any newly discovered facts that do not fit the structure of the current scientific theory.  This point has been raised repeatedly when scientists try to discover the nature of ghosts, ESP, etc.    I think it is natural to take the viewpoint that any axiomatic structure, such as the sciences, can only explain certain types of phenomena.  Other systems, such as magick, can explain other phenomena.  It is interesting that these different axiomatic structures can overlap: they can explain the same types of phenomena, but they explain them in different ways.  One might call different axiomatic systems as "paradigms," or "representations."  Whatever you call them, it is important not to mix the different systems, because the any term defined in one representation are not likely to have the same meaning in another.  For example, anyone trying to explain a magickal phenomenon in terms of Physics needs to be careful of how the word "energy" is used.  Energy in magick will not necessarily mean the same thing as it does in Physics.  (Incidentally, energy is not a well-defined concept in Physics!)    In the remainder of this article I am going to discuss the Physics representation known as the Copenhagen Interpretation of Quantum Physics (CI) and, within that representation, provide an explain of visualization magick.

Schrodinger's Cat and Quantum Reality:

    When most people think of Physics, they think of equations, math, and all sorts of difficult problems.  In actuality, Physics is based on very simple arguments and can often be put in the form of puzzles that illustrate the basic principles.  For instance, Classical Physics can usually be put into the form of some little guy (or person, for you extreme liberalists) firing a cannon over a ravine.  Classical Physics describes what we see and touch in everyday life.  We are familiar with it and it is the representation that makes the most sense to us.  Another representation, which is more basic, is that of Quantum Reality.  Classical Reality is fully contained within Quantum Reality, but Quantum Reality contains more phenomena, much of it things we do not see in day-to-day life.  Not really accepting Quantum Reality for what it is, Erwin Schrodinger devised a thought experiment to show the odd nature of what Quantum Physics implies.  He was essentially trying to ridicule the interpretation of the science he was helping to develop.  The thought experiment is known as "Schrodinger's Cat."    We start with building a switch device based on quantum principles.  We are going to take an atom of a radioactive material and place it inside a detector.  The detector sends a signal to a switch if the atom decays.  Now, all atoms decay eventually, and the amount of time it takes for half the amount of a radioactive material to decay is called the "half-life" of the material.  So the chance our one atom will decay in one half-life is 50%.  Thus, after one half-life, our switch has an equal chance of being "on" or "off."  We now connect a vial of the deadliest poison to the switch; if the switch is "off" then the poison vial is closed, if the switch is "on" then the poison vial is open and any creature in contact with the poison will die instantly.  Now place the quantum switch and vial of poison along side a cat in a sealed box.  The question is after one half-life has elapsed, is the cat alive or is it dead?    Since there is a 50% chance that the atom has decayed in one half-life, our "logical" answer must be that the cat has a 50% chance of being alive or dead.  No other answer in our (Classical Reality) experience makes any sense.  We cannot say with certainty if the cat is either alive or dead.    However, we are asking a question that requires a specific answer.  Is the cat alive, or is it dead? Quantum Reality gives us a third, and actually the only valid, answer to this problem.  The cat is in a mixed quantum state of both alive and dead as far as anyone outside the sealed box is concerned.  That is, the cat is only in a specific state of alive or dead when someone called a "quantum observer" looks inside the box to determine the state of the cat.  This leads us to all sorts of metaphysical problems about the cat as well as the problem of what defines a quantum observer.

The Copenhagen Interpretation of Quantum Reality:

    The Quantum Reality representation of the result of the Schrodinger's cat experiment does not make any sense as far as Classical Reality is concerned.  Nevertheless, it has good basis in Physics.  Many of the top Physicists of the time (around the 1930's I believe) met in Copenhagen to discuss Quantum Mechanics.  Several topics were on the board there and eventually a consensus was made as to the nature of a quantum system: if a system is not measured it exists in a superposition of all possible quantum states.  When the system is measured, it falls into one specific state.  (For you Physics buffs, this is the concept behind the Born interpretation of the wave function.)  This representation has become known as the "Copenhagen Interpretation of Quantum Physics." (CI)  According to the CI, Schrodinger's cat is both alive and dead until someone opens the box to look.    There is one other way to look at Quantum reality, but you pay a severe price.  The representation, called the "Many Worlds Theory," states that every time a quantum level decision is made, the Universe splits into two or more copies, one for each outcome of the decisions.  The Many Worlds interpretation of Schrodinger's cat states that the Universe splits into two copies: one with a dead cat and the other with a live cat.  When we open the box we find out which Universe we are in.  Personally, I find this representation to be a bit ridiculous, but you may feel free to choose which one you like the most.  Both the Many Worlds and the CI make exactly the same predictions and we cannot tell which one is correct (if either!).

The Double Slit Experiment:

    The Schrodinger's Cat thought experiment does not really tell us anything about the real world unless we can prove it.  Obviously, we are not going to learn anything from killing cats (and why would we want to anyway?) so we need to turn to another experiment to give us some facts.  The Young's double slit experiment does just that and is almost as simple as Schrodinger's Cat.  First though we need to talk about light.    When Sir Isaac Newton was doing his experimentation on light he decided, based on his experiments on reflection, refraction, and the sharpness of shadows, that light was made of little particles, which he dubbed "corpuscles."  (We now call corpuscles photons.)  Later on, interference experiments (such as the Young double slit) showed that light was made of waves, not particles.  Was the great Sir Isaac wrong??  Not entirely.  In the early 1900s, a man named DeBroglie showed that electrons, which are "obviously" particles, could be thought to have a wavelike character.  Eventually scientists realized that all subatomic particles have both wave and particle properties...subatomic "particles" are neither particles nor waves, but are something else which we have come to call by the badly punned name of "wavicles."  (If you are a John Gribbon fan, as I am, then you may like to call subatomic particles "slivey toves.")  When we run an experiment that assumes light is a particle, light behaves as if it were made of particles; when we run an experiment that assumes light is a wave, light behaves as if it were a wave.    Young's double slit experiment assumes light is going to behave as a wave.  We start with a monochromatic (single colored) light source and pass it through a slit so that we obtain a set of equally spaced wave fronts.  We pass these wave fronts through a wall that has two tiny holes in it, equally spaced from the center point.  Beyond the wall is our "detector:" essentially a TV that records the wave pattern striking the screen.  A diagram of the double slit experiment may be found in any introductory Physics text, just look under the term "interference" in the index.    When we turn the light source on, we see a pattern of light and dark areas on the TV screen.  This is the expected result since light is a wave and the two slits create an interference pattern: the peaks and troughs of the wave cancel out in different regions on the TV screen.  This is entirely due to the fact of those two little holes in the wall...if there was only one tiny hole in the wall then we would only see one point of light on the TV screen and no interference.  The one hole experiment is more like treating light as a particle rather than a wave, and we get no interference from it since particles do not interfere with themselves.    Now let us play with the experiment a bit.  We are going to presume that light is made of particles and install detectors in both holes in the wall to see which hole the photon goes through.  What kind of pattern do we get on the TV screen now?  According to Classical Reality it had better be an interference pattern again.  Nope.  We get two little points of light on the TV screen.  Why?  Because we are thinking of light as particles we detected the particles, so they cannot interfere with each other.  Let's play with this again.  We are going to take the original double slit experiment and this time put the photon detector right in front of the light source and then we are going to run the double slit experiment only letting one photon through at a time.  Obviously, we only get a point of light on the TV screen each time a photon passes through.  However, let us record where each photon hits and run a bunch of single photons through the experiment.  What do we get on the TV screen?  We might expect to see two little points of light on the screen, but we do not.  We now get a full-fledged interference pattern!  Remember, this is a composite pattern made up of individual photons going through the experiment, not a bunch of waves.  This is truly weird.    There are only two ways to explain this last result, neither of them comfortable.  Consider a photon passing through hole #1 as a photon in state 1 and a photon going through hole #2 as a photon in state 2.  The only way we can get an interference pattern is if we have something going through BOTH holes at the same time.  This implies that the photon is traveling through the double slit apparatus in both states at the same time.  Remember we are not trying to detect which state the photon is in as it goes through the holes, so the CI predicts that the photon is in both states, just as the results say it must be.  (We can make a similar argument for the Many Worlds case as well).  This is hard experimental evidence for the CI and has not been contradicted in the last 70 years or so.  Just the opposite...other experiments have lent validity to the CI.  (By the way, this same experiment has been done with electrons and, I believe, neutrons as well.) 

The Extreme Copenhagen Interpretation and Your Quantum Universe:

     What follows is my personal interpretation of the Physics mentioned above.    Let us go back to Schrodinger's Cat since it is the simpler experiment.  We need to discuss what makes a quantum observer again, because it is a tricky point.  A quantum observer is some nebulous thing that takes a measurement of a system.  What is it that creates the measurement process?  Presumably, we have two systems to consider: the first is the actual experiment that we want to measure, and the second is the system that does the measuring.  Therefore, if we take the measurement process to its most basic level, a measurement is the process by which the experimental system "gives" information to the observer's system.  This information exchange is mediated by photons (or W, Z, gluons, etc.  Basically any boson you wish.  That's another topic.)  To make a long story short, the observer gets information from the experiment by absorbing a photon.  This means that an electron can serve as a quantum observer since a absorbing a photon will alter the electron's state.  A quantum observer does not actually need to have an intelligence to function; it merely needs to respond to the experiment in some way.    So.  Let us go back to Schrodinger's Cat.  According to the scientist running the experiment the cat is both alive and dead until the box is opened.  Say that he opens the box and knows the state of the cat.  Now look at the people in the next room who are waiting to hear from the scientist in the room with the cat.  According to them, the cat is STILL in that odd alive and dead mixed state.  We can go further and state that the whole lab we ran the experiment in is in an undetermined state since the scientist in the lab might take different actions depending on the state of the cat.  No one outside the lab can possibly know what is going on in the lab.  Now look at the people in the next room beyond that, etc.  What we have is a nested set of "Schrodinger's Cats."  Until the information is passed between different rooms, the set of rooms inside exists in a mixed state.    We can take this argument to an (I feel logical) extreme.  Since the individual particles in our bodies act as quantum observers the only pertinent information we have about the state of the Universe at large is what we perceive through our senses.  Therefore, anything that we do not perceive through our senses exists in a mixed state similar to Schrodinger's alive/dead cat: nothing exists in a definite state unless we are sensing it.  This is what I call the "Extreme Copenhagen Interpretation." (ECI)  What this implies, then, is that each of us exists in our own personal universes and everything exterior to that universe exists in an undetermined state until we sense it.  Note:  I am going to ignore the question of other people existing...I will assume other people exist and our knowledge of their reality comes from the "interference" of these multiple universes.  To give a quick example consider the question: "If a tree falls in a forest and no one is around to see it fall, does it make any noise?"  The ECI states that since no one was around, the tree is in a mixed state of existance/non-existance.  Furthermore it has fallen/not fallen, much less made any noise/silence.  Since the tree does not directly influence your universe, you cannot say anything definite about it even existing, even though you may have seen the tree an hour ago.

The Basic Principle of Visualization Magick:

The ECI tells us that what we sense is what is contained in our universe.  In order to do magick we need (at least) one more principle.  When we do visualization magick, we actually feel what it is that we visualize.  The ECI says that what we feel makes up our reality.  Combining these two statements, we have what I call the "Basic Principle of Visualization Magick."  What we visualize becomes real in our universe.  This principle can be demonstrated by a simple spell, which I call an "empowering" spell.  First, enter a light meditative state.  (This first step may also be achieved by casting a circle.)  Next visualize a blanket of white fire surrounding you, starting at your feet and working its way up to encompass your whole body.  Hold this visualization until you can actually feel the fire surrounding you, cleansing your spirit and not letting any darkness penetrate your being.  Now visualize your hands held outward from your body and let a globe of white fire come into being between your hands.  Hold the globe there until you can feel it.  This globe of fire represents your inner strength and the longer you hold it the more in touch with your strength you will be.  The result of this spell is that you will feel empowered and more able to cope with the challenges of your life.    Is this magick, physics, or psychology?  Remember, how we view our universe depends on the representation we use.  In this case, the empowering spell may be viewed in any one of these representations.  Using the ECI to describe the spell what we are doing is literally bringing up our inner strength as a concrete object and physically contacting it.  We know it is there because we can feel it, therefore according to the ECI it has an actual existence.  A similar argument holds for essentially any magick that has its basis in visualization or feelings.    The ECI explains how magick can affect our own universe, what about someone else's?  After all many witches (warlocks, sorcerers, etc.) will claim that their magick affects other people, not just their own universe.  We can use visualization magick to show how this might work, so there is not necessarily any conflict here.  You (presumably) put some clothes on today so anyone that sees you will see those clothes and all of them will be able to describe the same set of clothing.  You know you are wearing a certain set of clothes, and your best friend came up to you and mentioned something about the outfit, so you know she saw them.  Both of you agree on the set of clothes because both of your universes came into contact, i.e. the two universes interfere because they both contain quantum observers.  Now, can your best friend say anything about what you are wearing three hours after you parted?  No, because you might have changed clothes.  (Or Heck, you might be skinny-dipping in the local watering hole!)  Once the universes are out of contact they no longer interfere.To continue the analogy, if you feel something in your universe then it is real in your universe and thus, because your universe interferes with other universes the effect may well be real in someone else's universe.  Say you know a spell to create a rainstorm.  It will happen in your universe.  Whether or not it happens in someone else's universe depends on the strength of the interference between your universe and theirs.  I would suppose that the strength of the interference depends on the strength of your belief (and that of others) that you can make it rain.  Taking things at face value, I would say that it would take a tremendously powerful mage to create an effect in someone else's universe seeing how difficult it is to create a magickal effect in our own universe.  Note: I am aware the rain spell probably has nothing to do with visualization magick.  I am also aware that other magickal principles could come into play here.  Remember that I am using a representation, the ECI, to explain an effect.  The ECI is probably not a good representation to discuss a rainmaking spell!

Summary:

    The way we explain an effect depends on the representation we use.  The rules for which a representation is a good representation to explain an effect are not known, though we may certainly use common sense to guide us.  The CI is a well-established representation that is used in modern day Physics.  A logical extension to the CI is the ECI, which states that we all live in our own individual universe and that the Universe is composed of the interference of these personal universes.  The ECI provides a way for Physics to explain the phenomenon of visualization magick by stating that what we feel is what is real in our universe.
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Greetings and Aloha,
 
 As a mother witch I have come up with a chant that is quite appropriate for any birthing ritual. Use and enjoy:
 
  Tiny bud, swelling nub, resting in the womb
  Unleashing spark, in the dark, birthing to be soon
  Healthy child, labor mild, mother safe and strong
  Nature flow, now to growm a household before long
 
 
	Bright Blessings , Me Aloha Pumehana
	Lady Maeve Moerae Coven
	Honolulu, Hawaii

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Brujeria

Brujeria.  For many, it is nothing more than the Spanish word for witchcraft.  But for a growing number of North Americans, Brujeria is something much more complex--it is a religion, not unlike Wicca.

I would like to volunteer to contribute some articles to the archive on this Pagan path.  Myself, I am what is known as the Roja, or Red Priestess, of a temple here in Philadelphia.  One does not need to be of Hispanic/Latin descent to celebrate Brujeria--I am not.

As a sample, allow me to offer you what is known as the Rule of the Brujo.  Much of Brujeria is done in Spanish or in the native language of Nahuatl, but much is being brought into English.

"The one who made the Rule known is not known, but from this person the Rule spread unto the Olmecs, unto the Toltecs, unto the Aztecs, and ultimately the Rule has come down to us.  That there is one piece of the rule for every full moon in the solar year is a certainty.

The universe is a living thing (which is an idea brought into modern Brujeria from Aztec cosmology), and Brujeria is a method of interacting with the living energy of the universe.

A brujo/bruja practices what could be termed magic by attuning himself/herself to this living energy.

This living energy can seize a brujo/bruja at any time, or through the concentrated work of an impromptu and inspired ritual.

An individual enters Brujeria through a personal encounter with the living energy.

Once a brujo, always a brujo. It is something that cannot be shaken off.

Brujos are born and cannot be made, even if they do not come to realize their place in Brujeria until much later in life.

A brujo has no ethical laws or limits to restrict his magic. However, he must also assume complete responsability for his actions and be willing to submit to the consequences.

'A dead brujo is more powerful and more dangerous than a living brujo.' What exactly this means is up for interpretation.

As Mexican Presidente Beinito Juarez said, "Respect for the rights of others is peace."

Brujos are free to use their abilities for non-brujos. Example situations are healing, spiritual counselling, and the creation of hechizos ("spellwork").

Brujeria is a community bound together by the living energy of the universe, and all brujos are brothers and sisters. A brujo is pledged to assist a fellow brujo wherever and whenever needed.

Some of what makes Brujeria can be revealed to non-brujos but most of Brujeria must remain between brujos alone.

Brujeria is learned from brujo to brujo, and through interaction with the living energy."

I hope I can make a contribution that will enhance the archive.

AmberJaguar

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                 Gender and Nature in Contemporary
                            NeoPaganism

 
 
                           by Salamantis
                    Email: joedees@bellsouth.net
 
   In recent decades, several social and political movements have
       had profound impacts upon the popular Western psyche.
    Collectively, they pose a powerful challenge to religiously
    grounded relational paradigms which until recently have been
   accepted almost without question. These movements include the
human rights trio (ethnic/racial civil rights, lesbian/gay rights and
                  feminism) and environmentalism.
 
  The last two of these, feminism and environmentalism, have been
  converging to the degree that a common discipline, ecofeminism,
  has been born. Although some affinities exist between these two
  and the others, the only solid connection seems to be the choice
 by some feminists of lesbianism on ideological grounds in spite of
  their personal sexual preferences. What could the womenIs rights
      movement have in common with the attempt to preserve and
  protect our planetary ecology which the homosexual and nonwhite
  rights movements do not share? To answer this question, we must
   take a look at the paradigm they are all opposing, and in what
                    ways each of them oppose it.
 
                        Our Present Paradigm
 
  This paradigm is drawn from the moral laws set down in the holy
        texts of the religions comprising mainstream Western
        Monotheism. These religions mainly include Judaism,
  Christianity, Islam and Zoroastrianism; their texts include the
  Bible, the Koran and the Zend Avesta. For purposes of simplicity
         and brevity, we shall call this the JCIZ paradigm.
 
   JCIZ postulates a single omniscient, omnipotent and relatively
   benevolent male deity (Jahweh, Jehovah, God or Lord, Allah or
      Ahura Mazda), who created and populated the world but is
 essentially transcendent with respect to it. This deity is opposed
     by another somewhat less knowing and powerful, relatively
  malevolent male deity (Lucifer, the Devil, Shaitan or Ahriman),
 who is also essentially supernatural. These two opposed forces of
   good and evil, light and darkness, contend with each other by
  intervening in our affairs. Each of us shall spend eternity with
  whichever one he or she allies with; in any case this earth is a
    temporary inconvenience, unimportant in the greater order of
things. It is in our interest to ally ourselves with the Igood guyO,
   and we know how to do this because HeIs thoughtfully sent us a
    male savior or prophet or avatar (Moses, Jesus, Mohammed or
                   Zarathustra) to so inform us.
 
    We are now in a position to understand the special affinity
      between feminism and environmentalism. Homosexuality is
      condemned and slavery condoned in the JCIZ, but if these
       tendencies were reversed, it would not compromise the
   underpinnings of the theological structure; gay/lesbian rights
 identical to those of straights and white/nonwhite equality are no
 metaphysical threat to the integrity of the system. The religious
  ramifications of feminism and environmentalism, however, strike
it to its very core. By criticizing the consequences of following the
 JCIZ, they indict as immoral or unwise the premises upon which it
     is based, and do so from the perspective of an alternative
      paradigm which derives from many pagan sources past and
            present, but which is crystallized in Wicca.
 
                              Feminism
 
In the JCIZ, all deities are male, the first human is male, and any
  central prophets or saviors are male. In the cosmic play, women
    are relegated to the roles of dupe, slave, rebellious whore,
   broodmare and submissive saint. Mary DalyIs dictum that if God
 is male, the male is God has the existential corollary, within the
   JCIZ, of reducing females to nothing. In order to follow GodIs
 plan, women must submit to their husbandsI rule in particular, and
 to male authority in general. Men may have to attend the school of
   hard knocks, but women are stuck with their homework. They are
to raise their many children but not their voices, for fear of getting
    knocked about themselves. This excision of the feminine from
spiritual significance and their resulting societal subservience has
   provoked, within many contemporary women, a soul alienation of
    Marxian proportions. Revolt against the predominance of this
   divine chain of being has followed, and the guerillas have not
    been exclusively female. Some men have come to feel cramped
     and pigeonholed in the role of overseer on the domination
  plantation and degraded and ashamed of what is expected of them
  there. They have therefore joined the rebellion against the JCIZ
 gender hierarchy, agreeing with Martin Luther King that you canIt
   hold folks down in a ditch unless you climb down in there with
    them. As women and men come to the practical conclusion that
 only equality of rights, responsibilities and opportunities works,
  however, they also tend to come to the spiritual conclusion that
  this is true because the sexes equally approach divinity. This,
  however, would require deity to be comprised of masculinity and
 femininity in equal measure, which of course directly contradicts
                             the JCIZ.
 
                          Environmentalism
 
 In the JCIZ, the Creator packed a hostile and bountiful world like
   a reluctant lunchbox for fallen humanity (read man) to suffer,
   endure, dominate, subdue and exploit for his own benefit. This
 divine license for exploitation without regard to consequences in
 the name of greed has borne bitter fruit. Because we have not held
   our common home in reverence, or honored her as sacred to us,
 we have felt free to pollute, pillage, rape and otherwise profane
  her. Yet, after fouling our own nest, we seem surprised to find
       ourselves surrounded by human filth, with the blood of
   extinguished comrade species crying out inconsolably from the
  bleak bare ground. We are coming painfully to the understanding
that the earth is our source and foundation, and that poisoning and
      impoverishing her can only hasten our own hollow demise.
    However, the grasping of the fact that we are only a part of
     something much older, wiser, grander and more complex than
     ourselves draws us inexorably to an experience of awe and
  sublimity in the presence of the sheer marvel of it. We begin to
 see ourselves as tiny threads, which, by some miracle, are able to
 sense the weave of a gigantic dancing tapestry (and the reality is
   much more wondrous than that). The earth becomes hallowed for
 us. But this contradicts the JCIZ premise that it is transcendent
      Deity which is holy, not a nature which, compared to the
               supernatural, must remain substandard.
 
                           ForbiddenFruit
 
    Ecological degradation may be divided into natural resource
  depletion and biosphere pollution, but both have overpopulation
   as a root cause. Overpopulation drives us like lemmings to mow
 our global lungs for farmland, lumber and cattle pasture, sapping
  species diversity in the process. It drives us to strip-mine our
eroding soil to build skyscrapers, cars and soda cans. It drives us
      to burn our fossil fuels, overheating our atmosphere and
  decimating our ozone sunscreen for the sake of light, mobility,
     plastic containers and air-conditioned comfort for a small
 percentage of our teeming billions. It drives us to turn our over-
    fished oceans into toxic cesspools when our rivers bear our
       pesticides, factory byproducts and sewage to the seas.
  Furthermore, the resulting competition for room and resources on
a shrinking sphere has led our infant race to nurse the barrel of the
                            nuclear gun.
 
     It is ecologically imperative that we control our rate of
   reproduction generally, and the fundamental pillar of feminism
  that women must have the right to control their own reproduction
 individually. To this dovetailing of the calls of personal freedom
    and global necessity, the JCIZ responds with an iron demand
   frozen for thousands of years in the face of catastrophically
     changing circumstances; you must be fruitful and multiply.
 
                            Ecofeminism
 
    The realization that birth control is both a feminist and an
      environmental issue is one of many pattern matches which
 ecofeminists have found. They follow the clue given by the phrase
  IMother NatureI to the conclusion that women and the earth have
     both been victimized by the same attitudes of subjection,
rapaciousness, violation, penetration of virgin territory, stripping,
   despoiling and defloration. They consider this an unfortunate
  result of the separation of the sexes into godlike, transcendent
     man and earthy, immanent woman, into man as mind and woman
  as body, found in the JCIZ. This partition, for ecofeminists, is
    based on the differing positions of the sexes with regard to
  childbirth; men observe, women participate. Women also, like the
 earth, produce food, and can be planted with seed when in season;
       hence the ancient occurrence of the term IplowingI for
                            intercourse.
 
 Sexist theological Cartesianism, however, is untenable; the JCIZIs
gender-based spirit/flesh dichotomy has been an injurious illusion.
    Self-aware parts of nature are still woven into the web they
    perceive. Mind, whether abstract or concrete, and of either
   gender, is a bodily based, earthly and evolutionarily emergent
                            phenomenon.
 
    The main division within ecofeminism is between IgenderI and
   InatureI ecofeminists. The IgenderI ecofeminists believe that
  male-female relationships are the source of a domination pattern
 that is generalized to apply to culture-nature relationships, and
that if we replace it with an egalitarian sexual partnership pattern,
  our environmental abuse will stop. INatureI ecofeminists believe
 just the opposite; that replacing the egocentric, exploitative and
  uncaring attitudes underlying environmental abuse with valuing,
       consequence based stewardship will repair male-female
  relationships by osmosis. I think that the domination pattern is
   imprinted during child-rearing, and that to end it, we have to
       embrace noncoercive methods of socializing our young.
 
                    The Challenge of Neopaganism
 
                       Neopaganism Generally
 
  The Neopagan alternatives to the JCIZ paradigm trace their roots
   to prehistoric Eurasian and African tribal and shamanic nature
   religions, and count the Amerindian and Australian aboriginal
     traditions as siblings. From them, Pagans have taken their
 reverence for the earth and their celebration of the more feminine
   principles of divinity. They generally create sacred space by
  casting a circle (which is the intersection between a sanctified
   sphere and the ground), and calling the four directions, which
 correspond to the four elements, and to the divisions of a day, a
 moon cycle, a year and a lifetime, and much else. Their holy days
 fall on the solstices and the equinoxes, on the midpoints between
 them (the cross-quarters), and/or on full moons. In addition, they
  honor personal rites of passage; such as birth, a naming of the
  child (sometimes called wiccaning), puberty, marriage (known as
     handfasting), menopause (croning), and death. Contemporary
   neopagan groups include the Fellowship of Isis, Ar n Draiocht
   Fein (Our Own Druidism), the Church of all Worlds, Asatru and
                 the Church of the Eternal Source.
 
                         Wicca Specifically
 
All the above is true of Wicca, but when casting their circles most
   also call the Earth Mother, Sky Father, and Center, this last
representing both the individual selves of the participants and the
   common center they create by joining together. They also thank
       and dismiss them when they open their circles upon the
     conclusion of their ritual workings.Wicca follows a gender-
     complementary immanent duotheism comprised of a God and a
   Goddess; for Wicca, deity is double and non-transcendent. The
 distinctions between them entail neither mutual hostility nor the
  subservience of either to the other, but instead require the co-
      presence in dynamic symmetry of these differing yet equi-
      primordial principles for circumstances to proceed. The
fundamentalist belief in the actual existence of these deities is not
  a prerequisite for becoming Wiccan. In fact, many, if not most,
   Wiccans view the Earth Mother and Sky Father as archetypes in
  the Jungian sense, and as lenses through which to apprehend, and
  grasp in concrete, human-friendly terms, a totality which is too
  vast and ineffable to be circumscribed by finite minds. Wiccans
   consider all Goddesses and Gods throughout history as cultural
   manifestations of these principles, revel in the diversity of
   expression that they find, and borrow whatever they find that
 works for them. In this sense, Wicca does not enslave and use its
adherents; rather it is the case that Wicca is made use of by them,
     as a spiritual tool with which to focus their passions and
  intentions upon the realizations of their plans and desires. The
    conceptions and attributes surrounding these deities are not
inscribed for all time in any holy text, but are flexible, for Wicca
  is an evolving, pragmatic religion with little dogmatic baggage.
 
Wicca's central ritual, the Great Rite, consists of dipping a dagger
    in a chalice of wine in symbolic intercourse. The Christian
   Communion, in contrast, is symbolic cannibalism.Wicca has one
    major law, the Law of Three (any action, whether well or ill
     intentioned, is returned to its source threefold), and one
    commandment, the Wiccan Rede (Iif it harms none, do what you
      willI). While these admonishments do emphasize personal
     freedom, they link it to personal responsibility, and the
 consequences of following them are a strict self-discipline, since
   one is expected to strive not to harm oneself, others, or the
    biosphere we share. Their more magickal practices include a
 Santeria-like invocation of the masculine principle by the priest
  and of the feminine principle by the priestess (the Drawing Down
      of the Sun or Moon), and Raising the Cone of Power. This
practice involves an entering of the group into a shamanic state of
  consciousness, usually by means of some combination of dancing,
  chanting and drumming, preparatory to attempts at divination or
                           spellcasting.
 
     The Earth Mother represents the foundation or substrate of
  change; the matter underlying form, the being beneath becoming.
  She is omnipresent, although aspects of her may undergo periodic
     change. She never dies. The feminine principle of divinity
      encompasses the cyclical-intuitive, synthesizing, fecund-
  formative, nourishing aspect, with its emphases on the personal
   and collective dream worlds, and on relatedness.The Sky Father
  represents the changes of form that must occur in the life cycle
 and food chain. He withdraws and returns, and never lingers. He is
 the God of the inseparability of hunter and prey, and of the cycle
 of vegetation. He is born of the Mother, grows, flowers and dies,
   to be reborn of his own seed the following year. The masculine
  principle of divinity encompasses the linear-logical, analyzing,
       fertilizing aspect, with its emphases on ego, task and
individuality.A combination of these traits is preferable to either
 alone, and all people are considered to have their own particular
 ratios of these attribute sets; their own yin-yang or anima-animus
                               blend.
 
      Modern Wicca publicly began in 1949 when Gerald Gardner
  published IHigh MagicIs AidO, a book of Wiccan ritual disguised
    as historical fiction. He then, in collaboration with Doreen
      Valiente, published IWitchcraft TodayO in 1954 and IThe
    Meaning of WitchcraftO in 1959. Although other Wiccan forms
    exist, Gardnerian Wicca and an offshoot (Alexandrian Wicca,
 after its founder Alex Sanders) remain the core Wiccan traditions.
     Other important Wiccan theorists include Janet and Stewart
                  Farrar, Starhawk and Z Budapest.
 
              WiccanTheo/alogy and the Foundations of
                   Feminism and Environmentalism
 
 In a religion in which the God and the Goddess are equi-potential
    (possess complementary and equal status), gender equality is
     mandated rather than forbidden. Freedom of societally and
 planetarily responsible choice belongs to all. In a religion that
   urges its adherents to love the earth as a mother, rather than
 resenting and coveting her as a rich, conquerable hostile kingdom,
children would be raised from birth to treat her with restraint and
   respect, and to pass her on to their children in as pristine a
  condition as possible. There is, in fact, a kind of Wiccan Eden
   myth; a vision of a prehistoric peaceful eco-friendly agrarian
  matriarchy which was overthrown by males banished for violence,
  who banded together to conquer and enslave their former society
   and pillage its lands. This Edenic vision is more admired than
   believed. Most Wiccans desire a IreturnI to this Eden, even if
             humanity has never in reality been there.
 
   Feminists and environmentalists, particularly ecofeminists and
 deep ecologists, share this vision for the future; it is what they
 strive for. It is therefore to be expected that many of them would
 appropriate a belief system possessing sensibilities so in harmony
 with their hopes, goals, desires and dreams. If the Wiccan Utopia
is theirs also, adoption seems eminently reasonable. In fact, these
    movements receive both support and guidance from Wicca, and
                        give both in return.
 
      Wicca and ScienceWiccaIs attitude toward science is one
of intense interest and positive regard, for WiccaIs perspective of
 pragmatic self-conscious evolution and its anti-dogmatic character
  resemble scientific ideals. Science, for Wicca, is attempting to
 reveal the underlying nature of immanent divinity, and as such is
     performing a sacred service. In addition, LovelockIs Gaia
hypothesis, that the entire biosphere is an evolving, self-regulating
      totality, appears to be to Wiccans the beginning of the
    confirmation of their ecological suspicions, and the recent
 comparisons of gender, brain structure and cognitive style bolster
the validity of their chosen deity attributes. They for the most part
  accept that humanity creates divinity in its own image, and feel
flattered that science is indicating that they in particular are doing
                          it rather well.
 
                            Difficulties
 
   WiccaIs deities form a heterosexual couple, and sex with oneIs
 significant other is regarded as a sacrament. This has caused gays
    and lesbians to sometimes feel uneasy with the energy in the
  circle. For this reason, some gay men have formed Faerie circles
    and some lesbians have embraced Dianic Wicca. Straight women
will also meet in full moon circles, or esbats, and straight men in
     wild man groups. Although there are some differences, for
instance in the deity or deities invoked, the thaumaturgy, or ritual
  structure, remains similar throughout. General meetings are held
   on the sabbats eight times a year, and networking is constant.
   Wicca and Neopaganism remain far more gay-friendly than JCIZ.
 
Although racial diversity endures as an ideal in Wicca, it is sadly
  lacking in reality. This failure to rainbow the Craft is deeply
disturbing to its members. It is almost certain that the reason for
 the phenomenon of whitebread Wicca is that, for racial minorities,
  the intensity and immediacy of their oppressed condition drives
      gender and ecological concerns to the periphery if their
   awareness. Also, it only stands to reason that they would feel
 uncomfortable participating in ritual as the token minority, or at
  best as one of the few. It is very likely that, despite the best
 intentions of the other participants, such an experience serves to
    reinforce, rather than relieve, the awkwardness and sense of
    difference for which racial minorities would seek religious
   comfort. Wiccans, having experienced discrimination themselves
     on the religious front, understand these impediments, and
                continue to remain open and hopeful.
 
   Lastly, the Wiccan division of deity has inadvertently had the
    corollary of evolving lists of masculine and feminine gender
attributes that seem disturbingly similar to those of the JCIZ, only
   wrapped in positive-regard packaging. Also, in some cases, the
   Wiccan backlash against patriarchy has swung the pendulum too
 far in the opposite direction, subjecting men to the same ridicule
and discrimination that the phallocentrists previously reserved for
    women. Wiccans must be on guard that they do not pigeonhole
  individuals into these archetypes, and thus descend the slippery
   slope into the very bigotry and gender expectations that many
                    have joined Wicca to escape.
 
                             Salamantis

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Code of Ethics for Teachers of Wicca

Below is a code of ethics for teachers of Wicca.

This article may be reproduced for non-commercial purposes, providing that this original copyright notice stays in place at all times. Permission for commercial, or periodical publications shall be granted through the author at  copyright 2002 Brian M. Walsh

A Code Of Ethics for Teachers of the Wicca

All initiations, previous experience and group affiliations to be made known to your students. 

Before beginning training tell your student you don't know everything about the subject, but are willing to refer them on to another person if you don't have the personal expertise.

Tell your student of your personal beliefs, teaching what you know but also emphasising Paganism is about personal spirituality and that they must find their own truth.

Students should be of legal age (i.e. 18) or have parental permission. This does not exclude passing on basic information of religious beliefs to minors.

All theoretical information should be supported by ritual demonstration.

All lessons must be preprepared by reading up on the area to be teached about, decide how you're going to present this information for the easiest understanding of the individual student and make notes to be given to the student.

There is to be a nominal fee for teaching to cover ritual supplies and fluctuates depending on the student. It is at the discretion of the teacher if they choose to loan books or give supplies from their personal collection.

All teachers must continue their own education also. It is impossible to know everything.

Do not proselytise. All students must seek out their teacher.

You do not take on more than 4 students at a time per mentor.

Students can be taught on an individual basis or in a teaching circle.

Students should be told if the training would not lead to initiation.

You respect the confidentiality of your own students first and foremost but also respect the confidentiality of group members, other Pagans and clients for whom you perform the Occult arts.

The only time that confidentiality is broken is if you feel that the person is a danger either to themselves or to others in a physical or mental way.

A teacher must never have a sexual relationship with their student. It destroys the power balance and has led to much disrepute in the communities both inside and outside the Pagan paths. If relations occur between the teacher and student, a new teacher must be found for that student.

Teaching is to be given on a mentor basis, the teacher adapting for each student.

A student can be rejected and all psychic links can be broken if they use the magickal arts outside the restraints of the magickal law of "harm none".

A list of the code of teaching ethics is given to the student to show your position on various issues. This is to be kept and training can be broken by either parties, but a reason should be given out of courtesy. 

Note: Many teachers ask the students to draw up a corresponding Students code of ethics to show commitment. 

A good teacher:

Teaches spiritual as well as magickal aspects of PaganismEncourages healing magickHas a well-balanced life. If they can't have a balanced life they can hardly teach a balanced method of magick.Is willing to teach differently for each student.Encourages practice as well as theoretical teachingsWelcomes questions and is willing to admit when they don't knowNetworks with other Pagans and groups, being able to refer you on when they are not proficient in the area of Paganism you are seeking to explore. copyright Brian M. Walsh 2002 as a brief to all students in Pagan and Magickal training.

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This is a very powerfull Protect Charm Spell.

  Time-Day=Midnight of a fullmoon
 
  Cast your circle
 
  Call apon the God=Aleto:He is the protecter from unseen enemies.
 
 

               :Items needed:

  1.Item you wish to charm.

  1.Blue Blueberry candle:Blue=Physical Protection .  Blue Berry=Keep harm away.
  2.Purple Candles=Magik Power and wisdom.
  1.White Vanilla Candle:White=Lunar Power .  Vanilla=Enhance Memory
  1.Gram Of Anise=Protection "Moon Power"
  1.Gram Of Eucalyptus=Wrap Around the Blue candle And burn With candle=Protection Energies .  "Moon Power"
  1.Gram Of Garlic=Protection "Fire"
  1.Gram Of Black Pepper=Protection "Fire"
  Dry and mix Anise+Garlic+Black Pepper

  Spell = In the Name Of ALETO, By the power of the Source
  "Protect from harm The Keeper of this charm".
  "Repeat Protect from harm the keeper of this charm".
  6 times while walking around The charm item.

  Close circle

      Hope this spell works well for everyone..

       Blessed Be
     Raziel Of The Nexus

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Here is a very effective personal cleansing spell that I would like to pass on to any who may have need of it.

 Personal Cleansing

 Choose candles according to your personal and daily  preferences, I have found that any will work.  Run a bath with as hot of water as you can stand.  If you prefer, this ritual can be done in the shower.  Use whatever bath oils work for you.  Visualize all the day's negative energies surrounding you as you get into the water.  Then, visualize all that negativity being removed from your Self by the water.  Focus on your candle flames, meditate on cleansing your Self.  When the water has cooled to the point of being uncomfortable, pull the stopper, and say these words: "Drain away these pains and troubles, As does this water pure and free.  Take with it all this day's distress.  As I will, so mote it be!"  Dry yourself off and rub your preferred cream onto your body to protect you from negativity over the night.  Prepare to sleep well!

 This spell has worked wonders not only for me, but for other Wiccans that I have passed it to.  I would be honored if you would choose to place this simple spell into your online Book of Shadows.

 
	Blessed be...Naddya
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What is Progressive Witchcraft?

By Terminus

"We do not see our 'trainees' as empty vessels, waiting to be filled up, but as individuals with a wealth of experience and ideas which they can contribute to the craft. (Rainbird, 1993)The use of the term progressive arose from a discussion between Ariadne Rainbird and Tam Campbell in London in the late 1980s (*3) They were discussing the evolution of Wicca, and the fact that it had moved on over the decades, beyond the labels of "Gardnerian" or "Alexandrian". They clearly stated that the term was being used to describe a trend, not a tradition, and that any coven that was eclectic in its approach and not limiting itself to the Book of Shadows was being progressive.In 1991 Ariadne Rainbird formed a network for covens who subscribed to a more eclectic view of Wiccan practice, called the Progressive Wiccan network (*1). This network included covens in Wales, England, Germany and Canada. 1991 also saw the first Grand Sabbat, at Lughnasadh, with around 30 witches from six different covens meeting up to camp out in the wilds of South Wales and celebrate together. This tradition was to continue for some years, developing into an annual weekly gathering in Cornwall for members of different covens to work together.In 1992 David Rankine became the editor of the magazine Dragon's Brew, which became the magazine of the Progressive Wiccan movement. Dragon's Brew was created by Chris Breen in 1990, originally as the house magazine for the Silver Wheel Coven (*1).To quote from the magazine (1992):"Progressive Wicca is a movement which spans the traditions and emphasises networking, closeness to nature, personal growth and co-operative development. Personal experience of other paths is welcomed and integrated into covens, and we do not slavishly follow a Book of Shadows, as we see Wicca as an ever growing religion and the Book of Shadows changes and grows with each new Witch." (*1)Contact details for a number of covens were given in the back of each issue of the magazine. The editorial stance of the magazine was actively supportive of environmental protection, detailing protests, distributing leaflets and supporting organisations like Dragon (eco-magick environmental network) and Friends of the Earth Cymru in their actions. Campaigns like the ones to save Oxleas Wood and Twyford Down were covered, as well as events in other parts of the world, like proposed wolf culling in Canada, tiger conservation in India, and anti-nuclear testing by the French in the Pacific. (*1)Dragon's Brew ran quarterly until 1997, with a circulation of several hundred copies, and covered a wide range of subjects, from chakras and kundalini to Enochian magick and running effective open rituals. Different pantheons were also explored, including the Welsh, Greek, Sumerian and Egyptian. A number of prominent academics also contributed to the magazine, which received articles from distinguished figures such as Professor Ronald Hutton and the Egyptologist Terry DuQuesne. (*1)By 1994 Progressive Witchcraft was widely known throughout Europe. David Rankine gave a number of talks at events like the Talking Stick Meet the Groups conference in 1994, and at various University Pagan Societies. The growth of the movement was acknowledged by Michael Jordan, who gave it a sizeable entry in his 1996 book Witches: An Encyclopaedia of Paganism and Magic. (*3)To avoid some disharmony caused by the term "Progressive" in the Wiccan community the term was changed from "Progressive Wicca" to Progressive Witchcraft in 1993, as was demonstrated by the cover of Dragon's Brew (*1). In combination with this Ariadne Rainbird and David Rankine set up the Progressive Witchcraft Foundation, to deal with enquiries about Progressive Witchcraft, and also ran workshops under the banner of Silver Wheel with other coven members on a variety of related subjects.In 1994 Ariadne Rainbird and David Rankine started running correspondence courses on natural magick based on much of the (non-oathbound) Progressive Witchcraft material. This material was to form the basis for their book Magick Without Peers: A Course in Progressive Witchcraft for the Solitary Practitioner, published by Capall Bann in 1997. (*2)Reference Material-------------------------(*1) Dragon's Brew, a Magazine of Magick, Paganism & rogressive Witchcraft, (1992 -1997)(*2) Magick Without Peers, A Course in Progressive Witchcraft. Capall Bann 1997(*3) Witches, An Encyclopaedia of Paganism and Magic; Michael Jordon, 1996Patchwork of Magic, Julia Day, Capall Bann, 1995(*4) Talking Stick Magical Directory, 1993This article was written by Terminus, 2000 and provided for free distribution.--------------------------------------------------------------
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Making Contact with the Lord and Lady

(Pre Self Initiation Exercise)

 

By Karnayna Lilly

 

 

An Official Document of 

 

The Green Man Craft Tradition

 

Copyright copyright 1999

 

I. Physical Preparations

In a convenient place, preferably in the North, set up a small altar. Cover the altar with a cloth of your choosing. Upon this altar have at each rear corner a candle. Use white at this time. Between these place a censer or incense burner. For this purpose a stick burner will work very well. Use incense that gives you a sense of power and connection with the Greenwood.

 

Images of the God and Goddess are a bonus however they are not mandatory. Framed images in this case work quite well. If you do not have images I will e mail you some to print. If you use them always remember that the Left side is for The Goddess and the Right, the God.

 

You will need a small bowl of water and one of salt.

 

Also a glass of wine or other suitable beverage. Any fruit juice works well however a good wine of your choice is best.

 

Finally you will need anointing oil. For this use Patchouli. 

 

Your matter of dress is your choice. It is best to work in loose comfortable clothing and as you know Gardnerians work skyclad. At this point I want to make clear that my instruction will not make you an official Gardnerian because there is a strict rule that self initiation is an apostasy. You will however eventually self initiate yourself in the Green Man Craft Tradition.

 

II. The Ritual

Each evening approach your altar and sit before it. Use a chair if you must. Light the candles and incense and say:

 

"I welcome you Great Lord and Lady and invite you to attend my ceremony"

 

Now, to the best of your ability imagine that you are surrounded by a sphere of white light. Not just a circle. When this is accomplished take the salt and lift it as in offering and say:

 

"Lord and Lady (Your Choice of God Names will come later) I, a seeker of Thy mysteries do pray Thee, bless and purify this salt that it may be used for the good of all. So mote it be."

 

Replace the salt and repeat the above with the water. Now place three pinches of the salt in the water. Hold up the mixture and say:

 

Lord and Lady Bless this union of earth and water that by Thy power all that is unclean will be cast away."

Sprinkle the mixture in a CLOCKWISE direction three times. Replace the mixture and say:

 

"Blessed Be"

 

Take the incense and say"

 

"Lord and Lady Bless this union of fire and air that by Thy power all that is unclean will be cast away."

 

Cense the incense in a CLOCKWISE direction three times. Replace the mixture and say:

 

"Blessed Be"

 

Now return to your place in front of the altar. Meditate for a moment on why you feel that you are being called to the Lord and Lady. Take your time. You will find that each night you will learn something different. When you feel ready begin the invocation:

 

"I invoke thee and call upon thee, O Mighty Mother of us all, bringer of all fruitfulness, by seed  and root, by stem and bud, by leaf and flower and fruit do I invoke thee to bless me and admit me into the company of Thy hidden children, So Mote it Be!"

 

Make a pentagram before the altar with the words:

 

"Of the mother darksome and divine, 
 mine the scourge and mine the kiss; 
 here I charge you in this sign, 
 the five point star of love and bliss."

 

Anoint yourself with the oil (forehead, solar plexus and above genital area)

 

Now invoke the Horned Lord:

 

Great Horned Lord, return to earth again!
 Come at my call and show thyself to men.
 Shepherd of Goats, upon the wild hill's way,
 Lead thy lost flock from darkness into day.
 Forgotten are the ways of sleep and night -
 Men seek for them whose eyes have lost the light.
 Open the door, the door which hath no key,
 The door of dreams, whereby men come to thee.
 O Mighty Stag, O answer to me!"

 

 

 

 

III. The Proclamation

 

"Gentle goddess powerful god: I am your child, now and always. Your breath is my life. Your voice Great Mother and yours Great Father speak within me, as they do in all creatures, if we but only listen. Therefore here in your presence and before the Mighty Ones do I open my self to your blessing."

 

Lift up the cup of wine and say:

 

Bless this wine with your essence Great Lady, Great Lord that by partaking of it I may also take part of you. Make a toasting gesture and drink. After consuming the wine lift up the cup and say:

 

"Flax Flags Fodder and Frig" (this is an old blessing )

 

Sit for a while in silent contemplation. Listen. You will hear the Gods within you. Speak with them and tell them why you wish to follow them. Afterwards put out the candles and thank the Lord and Lady for hearing you. Then Say So Mote it Be.

 

 

NOTE* Listen to your inner thoughts, feelings and dreams at all times while using this simple rite. The Lord and Lady will speak in many ways.

 

Do not underestimate the importance of this rite. It will prepare you for all further work.

 

Finis

 

 

Karnayna Lilly

karnayna@greenman.zzn.com

 

Green Man Wicca

http://www.sitepalace.com/americanceltic/menua.htm

 

 

 

 

 

 

 

 

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Wiccan Fundamentalism

by Ben Gruagach

This article may be reproduced for non-commercial purposes, providing that this original copyright notice stays in place at all times.Religious fundamentalism is characterized by literal belief in specific spiritual claims, often about a particular religion's history, regardless of any available evidence.  A particular dogma is promoted as the One True and Only Way and anything that deviates is considered heretical.The Roman Catholic church has an office within its organization called the Sacred Congregation for the Propagation of the Faith.  In previous times this office had another name: the Holy Office of the Inquisition.  Despite the name change the office's role has remained the same.  It is responsible for keeping doctrinal discipline and confronting and eliminating deviations in doctrinal thought.  It's all about maintaining the authority of the Vatican and the Pope and ensuring that all Roman Catholics are following the same religion and respecting the established hierarchy.Wicca is a religion based on autonomy.  It draws its basis from Pagan religions of the past but primarily from lore about witches and witchcraft.  Most today consider Wicca to trace back directly or indirectly to a single man, Gerald Gardner, who promoted the religion starting in the 1940s or early 1950s in Britain.  Gardner described Wicca as based on covens with each coven being autonomous.  If there was dissent within a coven the rules as Gardner presented them allowed for the dissenting parties to separate and form new covens.  This way of dealing with conflict resulted in encouraging diversity within Wicca and reinforced the idea that there was no central authority which would dictate that one coven was wrong and another right on matters of philosophy or practice.Gardner also insisted that there were other Wiccans out there that he did not know about who had been practicing before he was initiated.  He did this partially to promote the debatable claim that he was merely passing on an intact ancient religion.  One consequence of this is that it left the door open for others to come forward and claim they were witches or Wiccans too from a common mythical ancestry and Gardner could not really insist they were wrong.  Even if these other Wiccans practiced things differently, Gardner's "old laws" clearly made it acceptable for variety in the way covens and practitioners did things.  He might not have intended to do so but Gardner's decisions regarding how to handle things in his own group had set the stage for Wicca to become much more than just his own teachings in his own groups.The result of all this was that Gardner essentially gave away the right to exclusive ownership over the label Wicca for his groups and those directly descended from them.  He might not have anticipated this possibility but in any case it is what happened.  Many groups, sometimes with conflicting philosophies and ways of doing things, have come forward under the banner of Wicca.  New groups have been created and old ones have splintered into other quite distinct groups.  Autonomy was there so of course it was exercised!Not everyone has been happy about this.  Some of Gardner's direct spiritual descendants have argued that only they and a few select groups that they approve of should have the right to call themselves Wiccan.  However the autonomous structure had already been set up and no one group has the authority to dictate to the rest of the community.  Wicca did not have a central authority structure in the past and it does not have one now.  It is highly unlikely at this point that a central authority could be established which the majority of Wiccans would respect.There have been attempts to seize power and establish a central Wiccan authority but these have all failed.  One example is when Alex Sanders proclaimed himself the King of the Witches but it was quickly pointed out, particularly by Gardnerian Wiccans, that he did not have any authority outside of Alexandrian Wiccan covens.  Another example is when in 1974 at the Witchmeet gathering in Minnesota, Lady Sheba (a.k.a. Jessie Wicker Bell) declared herself the leader of American witches and demanded that everyone hand over their Books of Shadows to her so that she could combine their contents and then establish a single authoritative Book of Shadows which all American witches would be expected to follow.  She was laughed at and needless to say was not successful in establishing the central authority she sought.It was at that same 1974 Witchmeet where we had probably the closest thing to a central Wiccan authority created in the declaration of the Principles of Wiccan Belief.  This set of thirteen principles attempted to outline in a very general way the basic foundation of Wiccan philosophy.  The concept of autonomy of both groups and individuals is clear in the document.  It also specified that lineage or membership in specific groups was not a requirement in order to be Wiccan.  Many Wiccans, both as groups and individually, consider the Principles to be the foundation of their spiritual path.  However, true to the autonomy inherent in Wicca, there are some Wiccans who do not consider the Principles to be part of their individual or group philosophy.Some are not satisfied with how things are in the Wiccan community and actively work to establish a central authority with their own particular outlook of course identified as the One True and Only Way.  They are not satisfied with the fact that the autonomy they personally enjoy in Wicca also means that other Wiccans are free to follow their own different paths.  These are the Wiccan fundamentalists who see variety as heresy.  As far as they are concerned, if you're not practicing things the way they personally do, and don't believe things exactly the way they personally do, then you must be wrong and should either correct your ways or else stop calling yourself a Wiccan.Perhaps these attitudes are carried over from previous religious education where the idea of One True Way was key, such as in many varieties of monotheism, particularly the evangelical and literalist varieties.  Often the Wiccan manifestation of the One True Way idea comes through as a literal and absolute belief in the truth of a particular teacher's work.  Most often the teacher elevated to the status of never-to-be-questioned guru is Gerald Gardner since he was the one who began the Wiccan movement in the middle of the twentieth century.  In the mind of many Wiccan fundamentalists, if Gardner taught it then it must be absolutely true!Unfortunately for the literalists Gardner has turned out to be a mere human being just like the rest of us.  Some things he got right and some things he got wrong.  The history of Wicca that Gardner presented, especially the part that explains what came before Gardner was initiated, has proven to be largely speculation with very little evidence to support many of its major claims.  Historians aren't completely ignorant of what happened prior to the 1950s in England.  We have enough evidence to know that Gardner's historical claims were not completely accurate nor were they completely supported by the evidence.A religion's value does not depend on the literal truth of its historical claims.  Many millions of people find Christianity to be meaningful despite the fact its history is not absolutely settled.  Buddhists seem to still find their religion to be valuable despite the questions regarding the provable history of the religion's founders.  Wicca too is a precious treasure for those who practice it even if they don't believe one hundred percent of the historical claims made by Gardner.Some religions do consider blind obedience to authority to be a virtue the faithful are expected to cultivate in themselves.  Wicca though cherishes autonomy and this is in direct conflict with blind obedience.  Wiccans who value blind obedience are welcome to make that a part of their religious practice but they are out of line in expecting others to abide by their dictates.  Wicca does not have an Office of the Holy Inquisition and many Wiccans will actively fight against the establishment of such.  And that is to be expected.Wiccans who play the fundamentalist mind-game of proclaiming that those who do not agree with them are not "true Wiccans" deserve the same reaction that Lady Sheba got back in 1974 when she declared herself Witch Queen of America - they should be laughed at and then ignored.  Wicca is not a One True Way religion and never has been.  Those who would make it over into one are in for a long hard struggle that they will likely never win.  Is it really worth it for them?  After all, if they wanted a One True Way religion there are plenty of those out there for them to join.  Wicca is for those of us who are free-thinkers, rebels, nature-worshippers, who laugh and love and dance in the name of our Gods and Goddesses in spite of what the stiff-shirt self-declared authorities around us tell us is right and proper.  Others can try to co-opt our religion and turn it into yet another fossilized dogma of right and wrong to be blindly followed on pain of excommunication or threats of torment in other lives.  The witch's cat is already out of the bag and has been for some time now, and we're all enjoying the nighttime revels and the daytime ignoring of arbitrary conventions too much to just follow what someone else tells us is the One True Way.ReferencesBonewits, Isaac.  "Witchcraft: A Concise Guide." (Earth Religions Press, 2001.)Heselton, Philip.  "Gerald Gardner and the Cauldron of Inspiration."  (Capall Bann Publishing, 2003.)Hutton, Ronald.  "The Triumph of the Moon."  (Oxford University Press, 1999.)Lamond, Frederic.  "Fifty Years of Wicca."  (Green Magic, 2004.)Valiente, Doreen.  "The Rebirth of Witchcraft."  (Phoenix Publishing, 1989.)
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Defending Eclectic Neopaganism

by Ben Gruagach

This article may be reproduced for non--commercial purposes, providing that this original copyright notice stays in place at all times.There is a trend among some Reconstructionist Neopagans to dismiss Neopagans who are admitted Eclectics in their religious practice and philosophy. Recently, Sannion wrote an editorial titled "Defending Reconstructionism" to address the conflict and to present some of the arguments from a Reconstructionist's viewpoint. Sannion's editorial can be found on the web in the September 2002 issue (#27) of the Cauldron and Candle email newsletter, available at .Sannion begins by saying that those who challenge Reconstructionism are "fluffy."  It must be pointed out that Neopagans who are not following specifically Reconstructionist paths are not necessarily "fluffy" by default. The term "fluffy" has come to mean Neopagan practitioners who are largely ignorant of their own religion's history, sources, and often core issues. "Fluffy" Neopagans are thought to be involved in alternative religions for shock value or as a fashion statement rather than out of a desire for spiritual understanding and discipline. "Fluffy" Neopagans are those who accept any claim at face value -- apparently lacking critical skills to distinguish objective reality from fantasy. "Fluffy" Neopagans generally lack credibility except amongst other "Fluffy" Neopagans, because they often can't provide any evidence to support their claims.  By clarifying what "fluffy" Neopagans are, it's easier to recognize that there are indeed Neopagans who aren't Reconstructionists who are also not "fluffy."  Doreen Valiente, Janet Fararr, Vivianne Crowley, Margot Adler, Starhawk -- are these Neopagans "fluffy" because they aren't specifically Reconstructionists?  They are all Wiccans, and Wicca is outside the Reconstructionist category by most determinations.There are undoubtedly some individuals who are new to Reconstructionist traditions who pick up a single book and then declare themselves "experts," which easily puts them firmly within the "fluffy" category. And likewise, there are Neopagans who do not belong to Reconstructionist traditions who are thorough scholars, who are realists, who can provide extensive evidence to support claims they make. Being a Reconstructionist does not make you immune from being "fluffy," and not being a Reconstructionist does not make you "fluffy" automatically either.Let's clarify the issue more by making clear distinctions between the two groups that Sannion describes as being at odds, and give them general labels: Reconstructionists and Eclectics. Reconstructionists are those who are basing their religions as closely as possible on a specific historical model. Eclectics are those who do not limit themselves to one specific historical model, but are apt to select influences from a wide range of cultures and historical periods. Eclectics are also just as likely to invent new concepts or practices for inclusion as they are to draw from established systems.Sannion presented five main objections that Reconstructionist Neopagans hear from Eclectic Neopagans, and attempted to refute each of these. Let's start by looking at those five objections and Sannion's arguments and see where they take us.1. "All Reconstructionists do is study; they don't actually live the religion."Sannion argues that Reconstructionists do tend to be predominantly book-based, but this doesn't mean they don't pray to their deities or perform rituals or devotions.  The argument comes across as based on a rather shallow taunt -- "my religion is better than yours because we do more ritual than you do." It also misses the perhaps more subtle point -- that a religion is a way of life, a living and breathing part of existence that isn't experienced primarily through the study of the written word. Study of mythology and history can help us get a better understanding of our ancestors, and hopefully will shed light on ourselves. Eclectics acknowledge that things change, that the things written down in the history books are just the start of the story. The present and the future are just as important as the past. Perhaps the Eclectic complaint is that Reconstructionists are not focusing enough on the present, on their individual and current relationships with the Divine, in favor of focusing almost exclusively on what people did long ago.It doesn't really matter who is doing more ritual or more devotions as part of their religion. It doesn't really matter if the religious practices are strictly individual and private, or public and communal. It does matter if you are living in the present or sacrificing the present for a mythical idealized past.2. "Reconstructionism is too restrictive and doesn't allow for personal expression."Sannion argues that Eclectic Neopagans are uncritical, that they accept everything without distinguishing good from bad. It is also pointed out that within specific Reconstructionist traditions (for example Greek paganism) there is a lot of room for creativity: Greek Reconstructionism includes Minoan, Myceneaean, Homeric, Classical, Hellenistic, and Roman periods spanning roughly from 1500 BCE through 400 CE. "And yet [Eclectic] Neopagans still want more freedom," Sannion says.Eclectic Neopagans mostly work under the idea that they use what works for them. It's something that varies from group to group, and often from individual to individual. If something doesn't work for an individual or group, they'll drop it or ignore it. That does not mean that individuals or groups are not selective, that they do not hold some standards against which philosophies or practices are measured. Eclectic Neopagans, individually and as working groups, can be just as critical as any Reconstructionist. The standards might be different, but different does not mean one standard is necessarily better or worse than another. Eclectic Neopagans as an entire group can be said to accept everything, because if you look you'll surely find an Eclectic Neopagan who does believe whatever specific idea is brought forth. The same can be said of Reconstructionists as a whole -- pick an idea, and you're sure to find a Reconstructionist somewhere who believes that particular idea.The selection of a specific culture and period in history as the basis for a religion is itself artifical and forced. For example, the Celtic peoples were varied and far from homogenous, yet Reconstructionists will just as happily blend different clan or regional deities, myths, and practices. Ancient Greece, as another example, was a land made up of very independent city-states, each with its own set of deities and religious practices. Rome, on the other hand, did its best to institute a "state religion" or collection of religions, and to do this it consciously absorbed and adopted various tribal religions from Italy, Greece, Egypt, and elsewhere. The idea of a "pure culture," "pure religion," or "pure ethnic group" is very artificial and arbitrary. Cultures adopt ideas and mythology from each other all the time. To pretend that a religion or culture is "pure" is rather naive.Many Eclectic Neopagans (although not all, of course) also work under the philosophy that "all gods are one God, all goddesses are one Goddess," and often also believe that God and Goddess are merely two gender aspects of a single, all-pervasive Divine that is beyond human understanding as a whole. They believe that we approach and interact with the Divine through distinct "aspects" that appear to human perception as independent individuals. To expect an Eclectic Neopagan who believes "all gods are one God" to limit themselves to an arbitrary group of deities (whether selected by geographic region, historical period, or whatever criteria) is an artificial and unnecessary limitation. Eclectics allow themselves the right to decide how to approach the Divine, which names they feel most comfortable using when speaking with Them, and usually assume the same right to others whether they are Eclectic or not.Sannion presented an analogy of two musicians to reinforce the idea that limiting study to one cultural and historical period is best. Of course, there are other analogies that can be presented to argue to opposite.  Imagine that there are two chefs. One chef limits herself to just twelve ingredients, selected because they were native to one geographic area and period in history. She also combines and prepares those ingredients only in ways that are historically supported for the time period and location selected. She becomes highly proficient and is satisfied with her achievements in the kitchen. Perhaps she becomes famous for a particular "speciality" dish.The second chef, however, does not limit herself to a specific set of ingredients, methods of combining, or methods of preparing those ingredients. She feels free to explore other cultures, try new dishes, and incorporate what she likes best into her own familiar menu. Because she is able to explore and test, she invents some new dishes and methods of preparing ingredients that become new delicacies. Those experiments that didn't work out are discarded in favor of those that succeeded. She learns from her mistakes and sees exposure to new ingredients and methods as a starting place, not the final destination in her culinary life.Reconstructionists probably do see themselves in the analogy of the two musicians -- they are the ones who apply themselves to learning one instrument, immerse themselves in the established understanding of that instrument, and strive to master it. Eclectics, however, probably see themselves in the analogy of the two chefs -- they are the ones who allow themselves the freedom to explore, borrow, and invent, and strive to contribute something vibrant and new.Is one right and the other wrong? Or are they just different approaches for different kinds of people?3. "Reconstructionists are mean."Sannion argues that Neopagans who are not part of Reconstructionist traditions are not critical. "And they [non-Reconstructionist Neopagans] tend to believe that everything is subjective and just a matter of opinion."Religion is a subjective thing -- it's far from objective in any sense. Reconstructionist traditions are working from historical opinions that are based on interpretations of archaeological and textual evidence. Religion, like history, is always open to interpretation. New evidence is always being discovered, new circumstances arise which force us to re-evaluate and reconsider.  We humans can rarely agree about absolute determinations of "what really happened" in current events, so what makes us think we can do so for past history where we are often working from fragmented evidence?There does appear to be a larger emphasis on scholarly standards within the Reconstructionist traditions than in the Eclectic community at large. This does not mean, however, that there are no Eclectic scholars, and that statements made by Eclectics are never critically examined. Religions that are more popular will invariably have more "fluffy" followers. There is a growing push within the Eclectic community as well towards critical scholarship such as the growing attention given to Ronald Hutton's work, among others. To label a whole group "uncritical" while ignoring the increasingly more prominent critical elements within that group seems premature.4. "Reconstructionists are too focused on the past."Sannion argues that Reconstructionists are not Luddites. They base their traditions on the best from their chosen cultural group and time period, ignoring elements such as slavery and animal or human sacrifice which are incompatible with modern values.This is one of the strongest arguments for Eclecticism, as it acknowledges that it is impractical and likely impossible to recreate exactly what the ancients did. The difference is that Reconstructionists have chosen to limit their inspiration upon an arbitrary cultural group and time period (which may or may not be accurate in its modern assumptions of homogeneity of that cultural group and time period). This is the gist of this particular argument against Reconstructionism -- that the limitation to one group at one time period for the basis of a modern tradition is arbitrary. One group's or individual's choice in no way invalidates the choices of others to limit themselves or not in similar fashion.If Reconstructionists admit, as Sannion does, "...we aren't pretending to be ancient people... [w]e are moderns, and gladly accept the positive things about modern culture" then why do they condemn Eclectic Neopagans because they aren't pretending to be ancient people either? If an Eclectic Neopagan isn't claiming to be carrying on an unchanged tradition from a specific cultural group at a specific time period, then why should a Reconstructionist be concerned? Many Neopagans do not feel drawn to Christianity, Judaism, or Islam specifically because they feel there is no such thing as a "One True Way" for all people. Why should Reconstructionists object when other Neopagans choose to follow their religions with different cultural or historical sources of inspiration?5. "Reconstructionists are just making it up."This argument is the weakest. Sannion attributes this complaint against Reconstructionists to the "fluffiest" of non-Reconstructionist Neopagans -- those who claim to carry on a tradition when the historical evidence does not back them up. It becomes an attack on the poor scholarship of the "fluffy" non-Reconstructionist instead of an argument addressing the charge that Reconstructionists aren't really following an undisturbed ancient tradition, either.Sannion admitted that Reconstructionists are in fact eclectic in their careful selection of what to include and what to exclude as part of their traditions. They include modern ideas and values, where often the original culture and time period used as the basis for the tradition would have differed. Even the original cultures and historical periods selected are not "pure," as ancient cultures borrowed, adopted, and changed myth and philosophy from their neighbors the same way modern people do. Some cultures, like the Roman empire, were quite openly eclectic. It is puzzling that today's Neopagans, especially ones who pride themselves on their thorough scholarship such as Reconstructionists, should try and insist eclecticism should be sneered at. If the ancients did it, and the ways of the ancients are clearly good enough for the Reconstructionists to emulate, then eclecticism should certainly be acceptable for all Neopagans. The entire argument appears to really be about scholarship within the Neopagan community -- what constitutes credibility, and how credible are we to outsiders. There is certainly a problem with what has been termed "fluffy" behavior, where practitioners exhibit little or no attempt to critically examine claims. This is not solely found within the Eclectic Neopagan community despite what some Reconstructionists would claim. We should be encouraging critical thought regardless of the tradition (or lack of one) among all Neopagans. This means that Reconstructionists as well must critically examine their own assumptions and challenge their own beliefs that Eclecticism is suspect.
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Thoughts on Bashing Fluffy Bunnies

by Ben Gruagach

This article may be reproduced for non-commercial purposes, providing that this original copyright notice stays in place at all times.One unfortunate trend which has become prominent within the online Pagan community is known as "bashing fluffy bunnies." No, it doesn't involve harming animals -- but it does involve verbally attacking those who are perceived to have less scholarly opinions on modern Paganism than the attacker. Personally I think this trend is shameful and disrespectful, unworthy of anyone who claims to be a polytheist or Pagan. To try and draw attention to the issue I present my Thoughts On Bashing Fluffy Bunnies.The modern Pagan community is diverse and growing. Decades ago, there were a few distinct majority segments: Wiccans, Druids, and Asatruers. At the start of the 21st century there is an ever-growing number of non-Wiccan Witches, assorted Pagan groups, and Reconstructionist Pagans who are working to revive ancient Pagan religions.With growth comes friction between factions, sometimes escalating into conflict. Minority groups sometimes feel offended when they are lumped in with other groups. Individuals are annoyed when others assume that some idea or philosophy might be common among the majority of Pagan groups.Instead of strengthening one's group identity by clarifying core ideas, it is common for a group to instead spend a lot of energy saying what it's not about. Sarah M. Pike explored this in some depth in her book "Earthly Bodies, Magical Selves: Contemporary Pagans and the Search for Community." Wiccan groups have worked hard to insist that they are not Satanists. Non-Wiccan Witches insist that they are not at all like Wiccans. Reconstructionist Pagans insist that they are not Wiccans or Satanists, and often insist they are not following "Earth-based" religions as Wiccans do. Within the Wiccan community, there is an insistence by many that they are not "fluffy bunny" Wiccans which they clearly consider to be a perversion of their religion.It is becoming quite common, at least on the internet, for these attempts to differentiate the "not-me" through what can only be described as bashing. Instead of discussing the issues and sharing different points of view and theories, those who hold whatever idea is not politically correct for the majority in the discussion become the target for personal insult and antagonistic behavior. In other forums, when a participant purposefully misinterprets another's postings and writes to antagonize, the behaviour would be labeled "trolling" and would be dealt with appropriately. Within many Pagan forums, however, "trolling" appears to be encouraged providing you are politically correct about it and agree with the majority philosophy.It has become politically correct in many Pagan forums to bash those they label "fluffy bunnies." The term itself is intended to be insulting -- it implies that some people are air-headed idiots more at home in a Walt Disney cartoon than in the Pagan community. Often the label is applied to any group one happens to disagree with. The implication is usually that the "fluffy bunny" hasn't thought through their religious philosophy, that they are really just concerned about shock value or fashion rather than living a religious philosophy. It is also usually assumed that a "fluffy bunny" has little idea about the historical past and physical reality and accepts any claim that is made at face value.Some groups, such as Reconstructionist Pagans, strive to match their religions as closely as possible to a specific chosen historical model. They feel that they are therefore immune to being labeled "fluffy," because they hold scholarly rigor in such high esteem. It also happens sometimes within Reconstructionist discussions that other groups such as Wiccans are labeled automatically as "fluffy" because of specific discredited historical theories. The problem with these blanket labels is that they are not always accurate. Within the Wiccan community, for instance, there is a surge of scholarly historical research which has thrown new light on the origins of the religion. Many resisted this change at the start, but it is quickly changing so that now it is quite common to find Wiccans who freely incorporate the new ideas about the past into their philosophies. To insist that Wicca is "fluffy" is to ignore many scholarly Wiccans.Similarly, while there is certainly encouragement within the Reconstructionist community towards scholarly rigor, it does happen that blanket statements are made and assumptions proven false. Like any pet theory, it is often hard to give up even when the evidence starts to mount that it might not be correct. The claim that Reconstructionists are "more scholarly" than other Pagans has lead to a growing arrogance by Reconstructionists towards other Pagans. And as so often happens, with arrogance frequently comes sloppy and uncritical thinking, essentially "resting on one's laurels" from past accomplishments as a substitute for continuing critical work.It seems rather hypocritical that a community made up of self-professed polytheists (whether "hard polytheists" or not) should be so intolerant of others who have different ideas. It's not just acknowledging that others have different ideas, or accepting that the historical landscape is evolving. The problem is that some are being disrespectful of others and are actively antagonistic in forums where the stated goal is purportedly to share information and debate ideas in a civilized fashion. Bashing is not debating. Debating involves sharing ideas and evidence and discussing the merits of the different points of view. Debating allows disagreements, but does not allow disrespect. When a discussion transforms into personal insults against select participants, or "bashing fluffy bunnies" as some gleefully call it, it is no longer debate but shameful ego assaults.Perhaps the conflict is a carry-over from the dominant Judeo-Christian-Islamic culture, where it is common for religions to work under the assumption that there is a "One True Way" that is correct while all others are inherently wrong. When there is a "One True Way," individual religions are in jeopardy whenever alternatives are present. If an alternative proves to be reasonable, it implies that others must be inherently incorrect. When there is "One True Way," there can truly be only one. All others must be discredited and eliminated.Polytheists purportedly accept the idea that there are multiple deities. "Hard polytheists" believe that the deities are all distinct, that the Greek Hermes is most definitely not the same thing as the Egyptian Thoth. Today there are many Pagans, commonly Wiccans, who are not "hard polytheists" but instead accept multiple deities as being aspects or faces of a larger deity and often as one ultimate deity. This point of view is often expressed as "all gods are one God, all goddesses are one Goddess." Dion Fortune popularized this idea in her works in the first half of the twentieth century. Many early Wiccans, who admired Fortune's work, adopted this idea into their Wiccan philosophy.It is rather odd, then, that with the vast majority of Pagans claiming some version of polytheism as the basis of their religious philosophy, that they would also hold onto the idea that there is such a thing as "One True Way." Some polytheists insist that they do not believe there is "One True Way," yet when they start talking about other groups or philosophies within the Pagan community they act as if they are all pretenders while their own philosophy is the only "correct" one. The most obvious and frequent example of this is the so-called "fluffy bunny bashing" that occurs. Behavior in this case belies the denials.Debate is healthy and to be encouraged. Discussion that involves personal attack and antagonism should be discouraged. There is a difference between debates of historical theory or the usefulness of different ideas, and discussion that becomes a reinforcement of disrespect. The Pagan community is varied and changing. No one group has exclusive ownership over the labels "Pagan," "Witch," or even "Wiccan." Arguments over who has the right to those labels within our community are just like the arguments within the Christian community over who is a "real Christian." The arguments are divisive and destructive. As a self-proclaimed polytheist community, we should be above these sorts of petty concerns.Let's resist the shameful bashing that we are committing against each other. Let's encourage and participate in respectful, honest debate and discussion where we allow our evidence and theories to speak for themselves without allowing over-inflated egos to taint the forums. Let's act like real polytheists, respecting others' choices of deities and philosophies. Let's leave the "One True Way" attitudes and behaviour out of our discussions. Those who are "bashing fluffy bunnies" are not winning the hearts, minds, and souls of the Pagan community -- they are defeating the very ideals of polytheism that allow for a multitude of philosophies, deities, and unique paths within our community.It's time we grew past pointless infighting and arguments over who is "witchier than thou." We need to retire the phrase "fluffy bunny" and other terms meant to demean others in our communities. Issues should be raised, discussed, and debated -- but without insults and trolling. Scholarly criticism should be encouraged if we are to truly grow. Instead of focusing on what we aren't, let's focus on what we are, and respect the diversity that exists within our own community.
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'He Casts the Circle'

Melissa Seims

 

In August 1959, Gerald Gardner received a letter from Carl Weschcke, owner and CEO of the American occult publishing house, Llewellyn. Carl, having read Gardner's books, had written to ask him if he had any knowledge about a device called the 'witches cradle' which he had seen mentioned in William Seabrook's book Witchcraft, It's Power and Influence Today. The 'witches cradle' was a suspended 'cage' that purportedly heightened psychic sensitivity through the use of restraints, combined with a monotonous swinging motion. Gardner replied that he had not come across such a contraption, or its use in the Craft, and went on to say "I have asked many of the older witches, and none of them had ever heard of it." After a few more letters had been exchanged, Gardner referred Carl to several other people including Margaret Bruce and Charles Clark, for further discussion. 

 

Carl first wrote to Charles in 1961, the beginning of an exchange that was to last about 20 years. In one letter from 1968, Charles mentioned to Carl that he had "some copies of the late G. B. Gardner's Rituals that he sent me [Charles] for opinions from time to time," and wondered if Carl would be interested in them. When Gardner had still been alive, Charles and he had discussed the publication of material and Gerald had agreed that this may help people better understand the Craft, and what it was about.1 Consequently, Charles packaged the papers up and sent them to Carl in April 1969. Extracts from them were published in Llewellyn's magazine Gnostica, but they really came to light when Aidan Kelly obtained photocopies and subsequently wrote about them in his book Crafting The Art of Magic, where the term 'Weschcke Documents' was first coined.   

 

The 'Weschcke Documents' are a collection of papers consisting of 38 typed pages of 'Gardnerian' ritual material, including all eight Sabbats, 'The Old Laws', three ways of forming the circle, 'To Gain the Sight', 'The Eightfold Way', the three degrees, consecrations, various versions of The Charge and Amalthean Horn, as well as a copy of 'The Witches Chant' (which many now know as 'The Witches Rune'). Many of them also have handwritten amendments on them, in what appears in most cases, to be Gerald Gardner's own handwriting. During the 1950s, documents like these were sometimes sent to new initiates for them to copy into their own personal Books of Shadows.

 

Those of you who have seen Gerald's writing will know what a 'scrawler' he was, and how bad his spelling appears to have been. Aidan Kelly suggests that he was marginally dyslexic,2 Philip Heselton considers Gardner's poor English and phonetic way of spelling, to be a consequence of his lack of formal education,3 and Ronald Hutton has suggested that Gardner's 'aberrant spelling' was an attempt by him to make things look more archaic.4 I personally think the latter is unlikely as Gardner displays similar traits in his personal correspondence.

 

These typed documents, whilst obviously easier to read, also exhibit similar poor spelling. A further 'quirk' of Gardner's (in a time before text messaging) was his penchant for abbreviating words. For example, he would sometimes put 'wd' for 'would' and 'shd' in place of 'should'. Furthermore, he had a peculiar habit of using a typewriters' small case 'l' instead of correctly using a capital 'I'; in some instances he even uses a capital 'L' for 'I', and it is not unusual to see a mix of both in the same document. As with so many things Gardner-related, he was never completely consistent in his lackadaisicalness, something that I think is quite frustrating for Craft historians!

 

Of the various documents, I think one of the more interesting ones is entitled 'All Are Purified' (subtitled 'Ceremony for working with others').5 This is essentially a way of casting the circle that starts off with a conjuration of the sword. If we look at the following passage, taken from Gardner's 1954 book Witchcraft Today, I think we can see where the slightly unusual title may hail from: "When drawn, this circle is carefully purified, as also are all who celebrate the rites. Witches attach great importance to this, for within the circle is the gods' domain."6 With regards to what is being implied by the subheading 'Ceremony for working with others' there may be a clue in the crossed-out section which refers to '13 candles'. As 13 is the traditional number in a Coven, could the reference to working with 'others' mean working with Coveners as opposed to working alone, or with just a working partner? In view of Gardner's earlier works (which we will come to shortly) where the focus seems to have been more on individuals as opposed to Covens, this explanation seems to be likely. However, just to discombobulate things further, and for the sake of completion, I should also draw attention to the fact that the crossed-out section bears a strong resemblance to the beginning of the Yule ritual, thus adding a further nebulous dimension to consider in any final understanding of this document.

 

ALL ARE PURIFIED7                       [NB: Bold lettering indicates G.B.G.'s handwritten additions]

Magus Concecrates Salt & Water ,

H Ps kneels at Altar, takes up sword .says

"I conjure thee O Sword of Steel to serve me as a defence in all

Magical OperationsGuard me at alltimes against mine enemies ,both visa

ble & invisible, Grant thatI may obtain what I desire inall things

wherin I may use Thee ,wherefore do I bless Thee &  Invoke thee in the 

Names of ...&...

Gives Sword to Magus , who ^kneeling^ hands her vessel of Salt Conscrated Water

&Aspergulas, He Casts the Circle, Three circles . She follows . 

Asperging Circle & all present & finely herself. returns vessel

etc to Magus, who places them on Altar, or convinent place. & hands her

Sword H.Ps walks slowly round Circle saying.

"I conjure Thee O Circle of Space, between the world of Men & that

of the Dread Lords of the OUTER SPACES, That THOU be clensed Purified

& strengthend to contain THAT POWER which we so ernestly desireto raise

within thy bounds this night, Wherefore di I bless thee & intreet thee 

to aid me in the endevour in the names of ... & ... Hands Sword to Magus

--- Magus then summons the Mighty Ones as usual.

H.Ps stands in front of Altar (which may be pushed back for this)

H.Ps assumes God ^Goddess^ Possition (Arms Crossed.)

Magus kneeling in front of her, draws Pentical on her body with P

Headed Wand, Invokes, (Drawing down the Moon,)

" I Invoke and Beseach Thee ,O Mighty MOTHER ofall life and fertility

.  By seed and root, bystem and bud, by leaf and flower and fruit,

By Life & Love -do I invok Thee to decend into the body of thy servent

and H.Ps  .....  (The Moon having been drawn down,I.E. Link established

M and all Male Officers give 5 S, All others bow.

Asembly form a semi circle at north of Altar, (Wh shd be replaced if

it has been moved,) H.Ps in south, inserts point of Sword or Athame in

decorated bundle of 13 candles , saying I  [This has been crossed out by hand and 'm's have been typed over it all]

H,Ps in Goddess Position says  Arms Crossed

I the Mother, Darksome and Divine,

Mine the Scourge and Mine the Kiss,

The Five Point Star of Love and Bliss;

Here I charge ye in this Sign,     (Opens out Arms to Pentacle position)

 

Bow before my Spirite Bright      (All bow)

Aphridite Airanrod;

Lover of the Horned God

Queen of Witchery & Night

[This looks as it if it continues although the next page is not in the collection.]

 

I think that the usage of the word 'Magus' as opposed to 'HP', use of the term 'Dread Lords of the Outer Spaces', the inclusion of the conjuration of the sword, and the circle being cast three times, are interesting 'markers'. Identical terminology, and similar practices can be found in Gardner's 1949 work of fiction High Magics Aid,  as well as in Ye Bok of Ye Art Magical (aka BAM), which is thought to be the oldest, extant 'Gardnerian' 'Book Of Shadows.' Ye Bok is currently in the possession of Richard and Tamarra James of the 'Wiccan  Church of Canada' and is generally thought to have been compiled and written by Gardner, during the 1940s. In this case, Gardner's handwriting is actually quite legible and displays a calligraphic style which he appears to have reserved for his magical writings. Ye Bok contains several sections which are readily identifiable as being typical of BOS material, as well as a pastiche of rituals and notes on Ceremonial Magic. For example, there are pages of sigils taken from The Key Of Soloman (S.L. 'MacGregor' Mathers' translation), plus passages taken from the works of Aleister Crowley, and the Rites of Freemasonry, to name but a few. Similarly, High Magic's Aid is also a mix of recognisably 'Gardnerian' material with a generous helping of 'high magic'. It has been asserted by W.E. Liddell that: "Gardner was sponsored into a cunning lodge in 1941 by a New Forest male colleague and was exposed to a quasi-Masonic organisation which combined ceremonial magic, Freemasonry, Paganism and Witchcraft. Exposure to this lodge reinforced his focus on the God and the magus."8 Whilst this scenario seems to fit the facts, I think it is just one possible explanation why Ye Bok has more of a ceremonial magic overtone when compared to the sort of material that Gardner distributed to initiates in the 1950s.

 

In Ye Bok the words 'Magus,' 'Master,' or simply 'M,' are frequently used to indicate the male role. However, roughly a decade later in Gardner's magical writings of the 1950s, this term appears to have been generally superseded by the term 'HP'. This later material also typically has the circle being cast only once, not three times, and then asperged and censed. Additionally, the phrase 'Dread Lords of the Outer Spaces' can be found 'hidden' in plain sight (another idiosyncrasy of Gardner's) in High Magic's Aid:9 "Blindfold and helpless he stood in the Triangle, outside, and cut off from the Protecting Circle, medium between the pleasant world of man and the Dread Lords of the Outer Spaces." Later circle conjurations more commonly have the phrase "...Realms of the Mighty Ones" instead. By the late 50s, the conjuration of the sword is also something that is no longer part of a typical circle opening, although a similar passage is usually given for the consecration of one. This document made me wonder if, when Gardner mentions casting the circle with a 'duly consecrated' sword or athame, he had perhaps intended at one point for this consecration to be done every time. Certainly this would be understandable in view of his love for swords and weaponry. 

 

Overall, it seems to me that the use of certain terminology, the conjuration of the sword, and the thrice cast circle, is more in keeping with the style of Gardner's earliest extant penned works. Due to these similarities, I therefore consider the 'All Are Purified' document to be one of the earliest papers in the Weschcke collection. However, the fact that it ends with the quatrain verse version of 'The Charge', written by Doreen Valiente, indicates that it has to be post 1953 after Doreen had been brought in. Charles himself was initiated about a year later and so I think the date of this document is probably contemporary with that.

 

'All Are Purified' is interesting not only for the textual dating clues that it gives us, but also because it shows more of an equality, if not an actual bias, towards the Magus, instead of the High Priestess. It is he who first 'casts the circle' and he who appears solely responsible for the consecration of the salt and water, and summoning the Mighty Ones. Interestingly enough, the first degree initiation ritual that is given in Ye Bok appears to have a Magus initiating a 'Priest & Witch'.10 However, the copy of this ritual that Gardner typed up several years later (almost certainly from Ye Bok) to give to Doreen Valiente, has been amended so that the Magus is now initiating a Priestess and Witch.11 

 

On reflection, I think that the 'All Are Purified' document can also tell us something about the development of the Craft, and its material, and could represent a transition point from Gardner's earlier, more male-orientated writings which included a lot of Ceremonial Magic, to the more High Priestess orientated Covens that seemed to come out of the 1960s. I am not sure what may have brought about this shift but it could have stemmed from the change in cultural ideology which was moving away from the fear and restrictiveness caused by World War Two, to the women's movement and general liberation that epitomized the 1960s. I would also wager that the ever diligent Doreen Valiente could have had something to do with it, especially as she had, with Gardner's permission, already set about rewriting parts of the first BOS that he had given her, in order to disguise traces of the Crowley material in it.12 

 

If this 'All Are Purified' document had managed to find its way into more Books of Shadows, our Craft may have ended up with a slightly different 'feel' to it. It could perhaps have been more common to see High Priests consecrating the salt and water, and summoning the Mighty Ones 'as usual.' Instead, there are at times lengthy debates on subjects such as this. My own conversations with Charles Clark gave me the impression that things were much more egalitarian in the 1950s, and the Wica of that time felt free to adjust the rituals to better suit the people in the Coven, using the rites as a basic framework and 'springboard'. A concept that is echoed in Fred Lamond's book Fifty Years of Wicca, where he quotes Gardner as saying "...as you gain experience discard those spells that don't work for you and substitute those that you have thought of yourselves."13

 

If we now turn to look at the eight Sabbats that are included in the 'Weschcke Documents', we see the seemingly 'later' term 'HP' consistently used instead of 'Magus'. Furthermore, the similarity of all the Sabbat documents, strongly suggests that they were all typed up at the same time. Fred Lamond tells us in his aforementioned book, "we [the Bricket Wood Coven] liked our feasts, so after Gerald's return to the Isle of Man in the spring of 1958 we decided to celebrate both the cross-quarter days and the solstices and equinoxes with feasts."14 With all this in mind, it would seem likely that the Sabbats from the Weschcke Documents were written at some point shortly after this date.

 

What I enjoy about researching and comparing these original writings of Gerald Gardner is the insight that they can show us into the thoughts and mind of old Gerald himself. I don't believe that you can look at these things in isolation, and I think it is imperative to view them as part of a much wider puzzle that included not only Gardner's life and upbringing, but also the political and social climate of the time. These things, along with the fragmentary rituals and teachings that are thought to have come to him from the New Forest Coven, would have affected the way Gerald, and others, wrote these rituals and developed our practices. In turn, this has all contributed to the growing spiritual movement that the Craft has become today.

 

Footnotes

 

1: In a letter to me from Charles he writes: "I remember Carl Weschcke said he would write about those papers given him [the 'Weschcke Documents'], GB [Gerald Gardner] agreed with me it would help a lot."

2: Aidan Kelly, Crafting the Art of Magic (Llewellyn 1991: Page xv)

3: Philip Heselton Gerald Gardner and the Cauldron of Inspiration (Capall Bann 2003: Page 281)

4: Ronald Hutton. The Triumph of The Moon (Oxford 1999: Page 227)

5: The subheading 'Ceremony for working with others' appeared in Charles Clarks BOS, and is not given on the actual document itself.

6: Gerald Gardner Witchcraft Today (Arrow Books 1970: Page 28)

7: Transcription of the original document with spelling, grammar and line structure as written on the original. Transcriptions of this document can also be found, albeit inaccurately, in Gerald B Gardner Witchcraft and the Book of Shadows (I-H-O Books 2004: Page 60) and Aidan Kelly's Crafting the Art of Magic (Llewellyn 1991: Page 109) as well as on various websites.

8: W.E. Liddell The Pickingill Papers (Capall Bann 1994: Page 158)

9: Gerald Gardner High Magic's Aid (Pentacle Enterprises 1993: Page 3)

10: Gerald Gardner Ye Bok of ye Art  Magicial Page 96 (viewable by arrangement with Richard and Tamarra James of the 'Wiccan Chuch of Canada.'

11: Doreen Valiente The Rebirth of Witchcraft (Phoenix 1989: Illustration 12)

12: Doreen Valiente, The Rebirth of Witchcraft (Phoenix 1989: Page 61-62)

13: Frederic Lamond, Fifty Years of Wicca (Green Magic 2004: Page 14)

14: Frederic Lamond, Fifty Years of Wicca (Green Magic 2004: Page 20)

Many thanks to three 'Messengers of the Gods' namely Paul Greenslade, Philip Heselton and Ken Rees for their helpful comments and advice.

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Cleansing

Rowan Moonstone 05-28-89

When I cleanse a dwelling place, first I burn a good cleansing incense, like frankincense orsandalwood in the home while I prepare for the rest of the ritual. You should have in additionto the incense, a candle, a bowl of salt water and a bowl of herbs. I particularly like to userose buds for love, lavender for preservation, rosemary for protection, and any othersweet-smelling ones that appeal to you personally. If you can get them home-grown, so much thebetter. You should proceed around the house, widdershins (counterclockwise) and cleanse the areawith the salt water. Be sure to get each corner, window, door, drain, etc. Simply sprinkle alittle salt water on each and ask that any evil or disruptive influences leave the place. Whenthis is finished, proceed around the house deosil (clockwise) sprinkling the blessing herbs andinvoke whatever deities or properties you wish on the home, such as peace, prosperity,tranquility, etc. In the past, I have used 3 candles on the central altar. Blue, symbolizingtranquility, green for healing and prosperity, and purple for protection. Others might be pinkfor love, or brown for hearth and home. You and anyone who is to share the home with you shouldshare food and drink, and don't forget to leave a little of the food and drink to take outsideand return to the Earth that which has been given.
Blessed Be. Rowan
--- DragonMail 0.00
Origin: Beagle Express - (405)848-2828 - *ISA* *IFNA* (1:147/4)

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Second Degree Initiation
This is a ceremony we haveused a couple of times (with variations to suit the candidate) for the second degree initiation.You will note that it borrows from many sources: Masonic, Gardnerian, Celtic and Flight ofFancy. We've done it robed, skyclad and some interesting combinations. Seems to work OK eitherway. If the candidate has done the work, the initiation ceremony is more of a public "riteof passage" or recognition of that fact... the real "initiation" is between theGods and the candidate, and therefore cannot really be "conferred".
...GaryDumbauld, High Priest, Hernesgaard Circle

A ceremony to recognize completion
of the 2nd degree course of study

The Circle is cast as usual. All are properly prepared and purified. High Priestess and HighPriest perform the Ceremony in concert. The candidate is brought into the circle by a friend andcircled 3 times deosil, ending north of the altar, facing the Priest, who is standing south ofthe altar (where else?).

PRIEST:
"This is the time of Full Moon, a time for rekindling of light. The strugglefor higher light is: That we may see it, and seeing it, work and live by it. We are about toembark upon a solemn ceremony to rekindle the light of Knowledge, the light of Will, the lightof Compassion, the light of Steadfastness; we will combine these lights, and rekindle the lightof Dedication in our Sister (Brother) here before us.
______________, here have you beentaught the ways of the Wise, that you might count yourself among those who serve the Gods, amongthe brothers and sisters of the Wicca, those who are called the shapers of the universe."

PRIEST:
"I now direct your attention to the two lights upon our altar, the onerepresenting the Sun, the God, and the High Priest; the other representing the Moon, theGoddess, and the High Priestess. The High Priest and Priestess, presiding over the coven, may bethought of as 'One light to rule the day, one light to rule the night'. Since these lights areboth beneficent, each having honor in its place, the Craft of the Wise does not set day againstnight, God against Goddess, Priest against Priestess. In the Craft, we do not define evil as anegative power, rather as the lack of light; where there is the light of Sun or Moon, God orGoddess, there can be no lack of light. Choose one, or both; place light within yourself, andnurture it."
"In times past, the Circle of Initiation was called a 'HermeticCircle', after Hermes, the ancient name for the planet Mercury." In astrology, the house ofthe Sun is in the zodiacal sign of the lion, which is the fifth house; the house of the Moon isin Cancer, the crab, and is in the fourth house; and the day house of the planet Mercury is inthe Gemini, the Twins, and is the third house. These numbers, three, four and five, were sacredto many ancient peoples, as the dimensions of the Pythagorean Triangle, in which the square offive, twenty five, is equal to the sum of the squares of four and three, or sixteen and nine.Knowledge of this triangle was essential to builders; you are also a builder-you are buildingyour character."

PRIESTESS:
"I now direct your attention to the several lights surrounding us, in theEast, South, West, and North. Let us now examine these lights, and see what we can discernwithin them of human character."
"In the building of character, the Eastern light isdenoted the Lamp of Beauty, and stands for accomplishments; for learning, skill in art, poetry,in song and instrumental music, in painting and sculpture. It exemplifies the art of makingone's self attractive to those about one. It is an old saying that 'Beauty is as Beauty does'.It causes great distress to see these noble graces of character prostituted to ignoble ends.Remember well the lesson of the Lamp of Beauty and accept the blessing of the East."

Initiate is censed with incense from the censer which has been previously placed in the East.

PRIEST:
"The light in the South is denoted the Lamp of Life, and stands forindividuality, and for energy; for fervency, for zeal and vitality. It exemplifies passions,desires and appetites. It means loves and hates, sympathies and abhorrences, and what is morethan all the rest of these, it means heart and joy in the work of life. Remember well the lessonof the Lamp of Life and accept the blessing of the South."

Initiate is circled three times with the brazier, previously placed in the South.

PRIESTESS:
"Look now to the West, and observe the Lamp of Compassion, which standsfor 'fellow-feeling'. Every work in life demands a price. Labor, tears, self-denial,self-recrimination, the very blood of life is sometimes the price of a truly great work. Look toyour fellow travellers on the road; note with care what sacrifice they have made in theirprogress toward the truth; allow them their faults, commiserate with them in their failures andrejoice with them when they succeed. Remember well the lesson of the Lamp of Compassion andaccept the blessing of the West."

Initiate is circled three times with water and his/her hands washed in a laving bowl,previously placed in the West.

PRIEST:
"Look now to the North, and observe the lamp of obedience. The laws of theGods are inevitable, and the more we, as children of the Gods, understand and work in accordancewith them, the greater is the sum of our happiness. Obedience in character means order, thesubjection to one's principles, the fear to do wrong, and the desire to learn and do right. Manywould rather give charity than do justice. They swell with emotion, weep with sentiment, howlwith the mob, so long as their own particular little tyranny or injustice is not touched. TheLamp of Obedience exemplifies firm will and determination of character, in spite of difficulties,dangers and losses. So also the Lamp of Obedience stands for self-control, perseverance andprudence. In time of peace, prepare for war; when shines the sun, expect the cloud; and indarkness wait patiently for the coming light. 'When all the sky is draped in black and beaten bytempestuous gales, and the shuddering ship seems all awreck, calmly trim once more the tatteredsail, repair the broken rudder and set again for the old determined course.' Remember well thelesson of the Lamp of Obedience and accept now the blessing of the North."

Initiate's hands are marked with damp earth from a bowl in the North. Initiate is then ledback south of the altar.

PRIESTESS:
"Of the character thus illuminated and thus guided by the lights here onthe altar, and by the Lamps of Beauty, Life, Compassion and Obedience, it may be said, 'Thoughthe world perish and fall away, he/she remains."

Initiate then takes the Oath/Obligation, kneeling.

"In the names of Arianhrod and Bran; Diana and Appolyon; Heartha and Cernunnos; and bythe powers of Earth, Air, Fire and Water, I, __________________, pledge to love, worship andhonor the Goddess in her many aspects; and her Consort, the Horned One, Lord of Death and Rulerof Chaos; to always be true to the Art and its secrets; to never abuse the Art or my own powers;and to keep this pledge always in my heart, in my mind, in my body and in my spirit. This Ipledge, by the Circle of Life, by Cerridwen's Sacred Cauldron and by my own hopes of a futurelife."

Initiate stands. High Priestess places a necklace over Initiate's head.

PRIESTESS:
"The Circle is a place between the worlds and outside time. The Circle isalso the Symbol of Life, Death and Rebirth. We wear the necklace as a token of the Sacred Circleand as a sign that we are part of all it symbolizes."

High Priest strikes the bell three times.

PRIEST:
"Hear ye, Lady of Life and Lord of Death! Hear ye, Ancient Guardians of thePowers of Air, Fire, Water and Earth! In this place, by our hands and will, ___________________,known to us as _______________, has been duly pledged and anointed a Priest/ess of the SecondDegree!"

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Pagan Ritual for Basic Use

(by Ed Fitch)

A circle should be marked on the floor, surrounding those who will participate in theceremony. An altar is to be set up at the center of the circle. At the center of the altar shallbe placed an image of the Goddess, and an incense burner placed in front of it. Behind the imageshould be a wand fashioned from a willow branch. Candles should be set upon the altar ... atotal of five, since on is to be set at each quarter and one will remain on the altar during therite.

When all the people are prepared they shall assemble within the circle. The woman acting aspriestess shall direct the man who acts as priest to light the candles and incense. She shallthen say:

"The presence of the noble Goddess extends everywhere,
Throughout many strange, magical and beautiful worlds
To all places of wilderness, enchantment and freedom."

She then places a candle at the north and pauses to look outwards, saying:

"The Lady is awesome,
The Powers of Death bow before Her."

The person closest to the east takes a candle from the altar and places it at that quarter,saying:

"Our Goddess is a Lady of Joy,
The winds are Her servants."

The person closest to the south takes a candle from the altar and places it at that quarter,saying:

"Our Goddess is a Goddess of Love.
At Her blessings and desire
The sun brings forth life anew."

The person closest to the west takes a candle from the altar and places it at that quarter,saying:

"The seas are the domain of our Serene Lady,
The mysteries of the depths are Hers alone."

The priest then takes the wand and, starting at the north, draws it along the entire circleclockwise back to the north point, saying:

"The circle is sealed, and all herein
Are totally and completely apart
From the outside world,
That we may glorify the Lady whom we adore.
Blessed Be!"

All repeat: "Blessed Be!"

The priest now holds the wand out in salute towards the north for a moment and then hands itto the priestess, who also holds it out in salute. She motions to the group to repeat thefollowing lines after her:

"As above, so below ...
As the universe, so the soul.
As without, so within.
Blessed and gracious one,
On this day do we consecrate to you
Our bodies,
Our minds
And our spirits.
Blessed Be!"

Now is the time for discussion and teaching. Wine and light refreshments may be served. Whenthe meeting has ended, all will stand and silently meditate for a moment. The priestess willthen take the wand and tap each candle to put it out, starting at the north and going clockwisearound the circle, while saying:

"Our rite draws to its end.
O lovely and gracious Goddess,
Be with each of us as we depart.
The circle is broken!"

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A Circle for Catharsis

Introduction:

One of my near and dear once spent an hour in a therapist's office kicking an innocent throwpillow around the room and screaming out rage at his abusive father. At the end of the hour, hehad a broken foot -- and the first beginnings of a healed mind.

But we have learned that magic works through symbols. Calling an object by your abuser's nameand then abusing that object is sympathetic magic used for the purpose of cursing. To throw acurse is to project one's worst feelings out into the world of form, and to invoke upon oneselfthe inevitable karmic feedback.

It is not our way to blast the crops and sour the milk. Wiccan tradition and plain commonsense both tell us to avoid the practice of baneful magic. But, as usual, it's not quite as easyas just saying no.

Rape and child abuse, loved ones killed by muggers or drunk drivers, emotional manipulationand betrayal, economic exploitation and dishonest office politics -- people hurt andvictimize other people in many different ways every day. We are not immune.

At some point in our lives, probably every single one of us will feel violated by some otherhuman being. Often our feelings will be based in fact. Whether they are or not, however, we needand deserve a safe way to discharge them.

Symbolic baneful actions are also cathartic actions. They drain and clear our poisonousfeelings and allow our own emotional healing to begin. If we deny ourselves this outlet, whathappens to the grief and pain and rage?

If projection is bad for us, introjection is even worse. Unreleased bad feelings are a majorsource of stress. In a very real sense, stress cripples and kills. Ulcers, strokes, heartattacks and more are all heavily stress-related. A simple refusal to engage in baneful magiccould easily amount to punishing a victim by adding serious illness to the original harm.

I am part of the All. "An it harm none" is about me too. Release of my feelings ismy right.

At first it seems like an insoluble paradox. But the same understanding of magic that forbidsprojection of our bad feelings can open a safe channel for those feelings. Here's one possibleform:

Preparation:

Understanding

Think about the Alcoholics Anonymous prayer. "Grant me the serenity to accept the thingsI cannot change, the courage to change the things I can change, and the wisdom to know thedifference." People of any religion can recognize the wisdom in those words. This ritual isintended to ease emotional pressure. I believe that is a step towards granting all three ofthose things to ourselves.

If your hurt is ongoing, you must take steps to stop it -- leave the abusiverelationship, begin searching for a new job, begin organizing politically to stop youroppression. What good this Circle does you will be temporary at best if you are not acting onboth the magical and material planes to change the things you can change.

But some of our pain comes from old, old injuries. And some of our feelings are not based onfact at all. The source of those hurts cannot be changed, but the pain can be. This particularworking is to release any bad feelings, not to judge them.

Don't worry about justice. You may be mistaken about who has hurt you, but nobody will behurt by what we do here. All energy will be contained within the Circle. The object of thisworking is healing, not justice. You deserve this healing simply because you hurt, and even ifyou are mistaken.

Prevention and healing are human tasks; to do them is to change the things we can change.Justice -- the evening of karmic balances -- is the business of the Gods, and may takeplace across a span of many lifetimes. Karmic balance is a thing we cannot change.

Set Up

You have some decisions to make. The first one is whether you will work alone or ask one ormore trusted friends to witness and facilitate your working. Some of us can only let ourfeelings go in strict privacy. For others, the presence of people who will make sure we don'thurt ourselves or our homes removes a source of inhibition. And sometimes simply being heard ispart of the release process.

Next, exactly what kind of symbolic action will release your feelings? Will kicking a throwpillow suffice, or do you need to actually make a poppet? Or just screaming may be enough. Ifyou want to work with a physical symbol, prepare it in advance, and be sure not to use anythingyou will want to keep after the rite or ever use again.

Figure out whether you can either cast a Circle to include your bathroom, or leave a castCircle for a period of time. This will depend on your particular training. If possible, have awarm, scented tub waiting for you. If not, a basin of warm, scented water and a washcloth withineasy reach just outside of your Circle will suffice. Also, a ritual meal should be prepared andwaiting outside of Circle, and this should include something green and growing -- I favorsprouts -- and something sweet.

Procedure:

Waning moon is a good time for this Circle, and the Dark of the Moon is even better. Castthe Circle and invoke the Watchers in your usual manner. Call on the Crone, on She who weeds andprunes and disposes of the obstructive and unnecessary.

Just inside the Circle, like the membrane in an eggshell, cast a grounding shield. Onepossible image for this shield would be a black absorptive chain link fence, supported atregular intervals by fence posts that are lightning rods. Whatever happens within this spacewill be contained and grounded.

Make clear to yourself what wound you seek to drain. Say it out loud, even if you arealone. Recall what happened to you in detail and let the feelings grow strong.

Now, let go of your feelings. Do whatever will help you release what is in you. Beat on apillow or rip up a doll. Scream till you cry. Don't stop till you are emptied. Then fling thething you used as a symbol out of your Circle.

When you are sure you are all done, all drained, contract the shield into a tight ball inthe center of the Circle. As it contracts, it will gather all the negative energy from theCircle. Ground it. Affirm that you are sending this energy to the fire at the heart of the Earth-- to Jarnsaxe or to Pele -- to be purified in that blast furnace and cycled towherever strong energy is needed. Know that what you now let go is gone. Affirm this outloud.

Wash or bathe in a ritual manner, feeling the last traces of your bad feelings dissolveaway. If others are present, allow them to wash and serve you.

Rest a few minutes. Feel the peace of emptiness.

Then invoke the Maiden's energy for new beginnings. Have your ritual feast and otherwiseindulge your senses. Gentle and joyful music would be effective, and you may want to switch to asweeter-smelling incense. This is a time to dream dreams and plan plans. You have removed anenergy drain from your life, now you will be able to ... ?

Thank and dismiss whatever Beings you have called on, throughout the whole ritual. Closeyour Circle as usual. Do not do any other kinds of working or worship within this particularCircle.

Follow Through:

The final part of any effective magical working is "acting in accordance" on thematerial plane. By doing this, we give the magic a channel through which to manifest. For thisworking, there are three forms of follow through, and all are important.

Remember that painful feelings are partly habitual. Acting in accordance with magic tobanish such feelings requires you to stop feeding the habit. Don't talk about the pain withanybody until at least the second full moon after the working. This gives the habit a chance tofade out. As much as you can, eliminate the topic from your internal dialogue as well. When younotice yourself dwelling on the old pain, gently and firmly change the subject.

Thinking about action to change your life in the here and now is perfectly OK. Theproblem is reiteration of old feelings of frustration and helplessness that actually impedechange.

If the hurtful situation is current and ongoing, continue with any steps you were takingto change the things you can change. In fact, you will probably find you have more energy thanyou did before to devote to your projects.

Be sure to use some of your newly freed emotional energy to reward yourself. Take timefor friendship, love, and pleasure. The object of the exercise is to clear space for theenjoyment of life, so start right now.

Judy Harrow, HPs, Proteus Coven
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Opening (ending) the Circle

The High Priestess goes to each of the four directions in turn and draws a BanishingPentacle, saying:

Guardians of the East (South, West, North),
Powers of Air (Fire, Water, Earth), we thank you
For joining in our circle
And we ask for your blessing
As you depart
May there be peace between us
Now and forever. Blessed be.

She raises her athame to the sky and touches it to the earth, then opens her arms and says:

The circle is open, but unbroken,
May the peace of the Goddess
Go in your hearts,
Merry meet, and merry part.
And merry meet again. Blessed be.

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Consecration of Chalice, Athame or Other Tool

Before these assembled spirits I bring (name type of tool) to be dedicated to the service ofthe Lady and Lord.

(Pass tool three times through smoke of the incense.)

By the power of air, be thou purified. Be thou dedicated to purity of thought and toharmlessness that all intentions for which thou art used may harm none and be for the good ofall.

(Pass tool three times through or over the flame of the fire candle.)

By the power of fire, be thou purified. Be thou dedicated to purity of desire and toharmlessness that all goals which thou doest help achieve may harm none and be for the good ofall.

(Take a few drops of water and sprinkle or dab on instrument.)

By the power of water, be thou purified. Be thou dedicated to purity of emotion and toharmlessness that all that thou shalt be used in a spirit of harmony, harming none and for thegood of all.

(Touch instrument to the stone or salt in north quarter)

By the power of earth, be thou purified. Be thou dedicated to steadfastness and purity ofpurpose, that my will be achieved without wavering, with harm to none and for the good of all.

(If this is a chalice, present it first to the Lady, then to the Lord, if athame, reverseorder. All other instruments use personal preference, but it is courtesy to present them to Herfirst.)

PRESENTATION FOR CHALICE:

Lady Freya, Keeper of Femininity, bless this chalice. Let it be as Thy cauldron, a vessel ofproductivity that it may be worthy to dispense Thy bounty. Let it be used in Thy service and inthe service of humanity. Let it be so bound that no harm may come of it to any being, but let itrather be an instrument of goodwill and understanding; of loving harmony. To Thy sacred self Idedicate this vessel, (name of vessel), that it and I may long be of service to Thee.

Lord Thor, companion to the Lady, champion of the Gods, bless this chalice and keep watchover it. Guard the works which come forth from it, that they ever be in the service of Thee andThy Lady, that they be of service to humankind, and that they abide by the laws of harmony. ToThee I vow I shall use it for Her sacred purposes, and for no other.
So mote it be.

PRESENTATION FOR ATHAME:

Lord Thor, thunderer & hammer wielder, bless this athame. Let it be as the spring rainswhich fall upon the Earth to cause Her to bring forth Her bounty.

Let it quicken my hopes and dreams, yet keep them from causing harm. Let it guide them in theharmony of the seasons, bringing forth only good for all. Lord Thor, bless this athame, (name ofathame), that it be used ever in the worship and honor of the Gods.

Lady Freya, companion to the Thunderer, lover of the Gods, bless this athame that it shallbring forth joy, and shall cause no pain nor disharmony to any. I dedicate this athame (nameathame), symbol of the Defender and Rain Maker, to Thy service. May it ever bring Thee joy andpride.
So mote it be.

(This ritual, with suitable changes, may be used to dedicate other tools as well as these.)

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Samhain ritual for a small Circle

[older woman to older man]:
One-eye, Wanderer, God of wisdom,
Hunt-lord, hail, who leads the hosting!
Nine nights hanging, knowledge gaining,
Cloaked at crossroads, council hidden.
Now the night, your time, is near us --
Right roads send us on, Rune-winner.

[older man to older woman]:
Every age your eye has witnessed;
Cauldron-Keeper, hail wise Crone!
Rede in riddles is your ration --
Wyrd-weaving at the World-tree's root.
Eldest ancient, all-knowing one,
Speak secrets to us, send us vision.

[younger woman to younger man]:
Lord of Life, hail Land-Master!
God of grain that grows and dies
And rises reborn, full of richness;
Fallow fields shall yet be fertile --
Spring sap runs as stirs your phallus
Bless barren earth, let it bear again!

[younger man to younger woman]:
Snow-shoes striding, hail swift Huntress!
Wild one, free and willful Goddess
Bow and blade you bear beside you,
Finding food to fend off hunger --
Winter will not leave us wanting;
Give good hunting, grant us skill.

USHERING IN THE NEW YEAR:

Welcome winter, waning season,
Now with night the new year comes;
Hail the horse's head with blessings --
Blessings be on those who bide here
And indeed on all the world!

SCRYING:

Wide are the worldgates,
Sights to be sent us;
Ready for rede-gifts,
We wait for your wisdom.

OFFERINGS/THANKSGIVING:

Grateful, we give now, gifts of our own
Heart-work and hand-work the hearth shall grace;
Happiness, harmony, health in the new year,
Send to the world and we in it, we wish you.

DISMISSAL/OPENING:

To watching winds we wish fair travelling;
To sleepless dead sweet rest we send;
Gods and Goddesses, go with praises --
See: the circle is severed thus. [cut with sword at east]

I wrote that ritual for David, myself and two friends who are older than we. It was the first ritual that I wrote not based on NROOGD material in any way, but on entirely original structure and material. The horse's skull is a primitive form of the Mari Lwyd (Grey Mare/Mary), a Welsh folk traditional hobby horse that goes from house to house at the calendar New Year, but she's such a bizarre and macabre beast that she was almost certainly a Samhain leftover. There's interesting material about her in Trefor Owen's "Welsh Folk Customs" (which is probably out of print, but I could provide photocopies for interested parties who provide copying costs...)

Happy Samhain!
Leigh Ann
ThelemaNet of Berkeley * (415)548-0163 (161/93)

(L.A. Hussey 20 Nov 86 12:05:56)
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NROOGD Samhain -- 1987

A Cymro-Norse ritual

 TOOLS:  Drinking Horn 
  Hammer (Mjollnir) 
  Sword 
  Pentacle/Stone 
  Bowl of Salt 
  Water 
  Censer & Incense 
 

CELEBRANTS:

  
  White Priestess (Skadi)
  Gold Priest (Freyr)
  Red Priestess (Freyja)
  Red Priest (Heimdallr)
  Black Priestess (Vala)
  Black Priest (Odin)

Procession, consisting of Soulers (any small number) and White Mare.

Skadi takes the sword around the circle with these words:

Sharp bright steel the circle scribes;
Carving, cleaving world from world.

Freyja banishes the circle with the hammer and these words:

Mankind's friend, by Mjollnir's might
Banish beings that bode us ill!

She stands in the center and to each quarter and above and below shemakes the Hammer-Sign, saying:

Holy hammer, hallow and hold us.

Vala seals the circle, carrying pentacle and bowl of salt, saying:

Stout stone shield us, shut the circle.

Skadi asperses the circle (Vala follows with censer) with these words:

Be all bless'd who bide herein,
By stone and sea, by storm and sun.

Now Heimdallr takes the sword and calls the quarters as follows:

Wisdom's wain, East wind I call thee!
Thoughts thy thanes that thrive in newness.
Breathe and bless, blow all clean;
Watch and ward, O wind of mind.

Summer's savour, South wind come now!
Bright the blessings you bear with you.
Strong of spirit, sun-like fire;
Watch and ward, O wind of soul.

Wild and wet, West wind I summon!
Sea-spray bearing, singing, shouting;
Beats the Earth's blood in thy breast;
Watch and ward, O wind of heart.

White with winter, North wind, waken!
Stone's strength bringing, snow-cloaked wind.
From the Frost-realms, fresh and chill,
Watch and ward, O wind of form.

The Priestesses and Priests stand opposite each other, and each one ofthe pair invokes the other, as follows:

Skadi (to Freyr)

Lord of life, hail Land-master!
God of grain that grows and dies
And rises reborn, full of richness;
Fallow fields shall yet be fertile --
Spring sap runs as stirs your phallus --
Bless barren Earth, let it bear again!

Freyr (to Skadi)

Show-shoes striding, hail swift huntress!
Wild one, free and willful Goddess,
Bow and blade you bear beside you,
Finding food to fend off hunger.
Winter will not leave us wanting;
Give good hunting, grant us skill!

Freyja (to Heimdallr)

Standing steadfast, hail far-seer!
Watchful one, on rainbow waiting,
Horn at hand to rouse the heroes,
News you know from Nine Worlds over.
People's parent and our patron,
Open our eyes to altered sight.

Heimdallr (to Freyja)

Vanir bride, hail vision-giver!
Capped in cat-fur, cloaked in feathers,
Drumming for the dance of dreams,
You haste to hunt out hidden things.
Scant now the screen that hinders sight;
Let us learn the lore of trance-work.

Vala (to Odin)

One-eyed wanderer, God of wisdom,
Hunt-lord, hail, who leads the hosting!
Nine nights hanging, knowledge gaining,
Cloaked at crossroads, council hidden.
Now the night, your time is near us --
Right roads send us on, rune-winner.

Odin (to Vala) 

Every age your eye has witnessed,
Cauldron-keeper; hail, wise crone!
Rede in riddles is your ration --
Wyrd-weaving at the World-tree's root.
Eldest Ancient, all-knowing one,
Speak secrets to us, send us kenning.

Odin reminds everyone what the festival is about, as follows:

Odin:

So comes the Souls'-day. summon for feasting
Ancestors, ancients, honoured and blessed;
Let in beloved ones, lend them your bodies --
Whom do you hallow? Hail them by name!

Allow a few minutes for everybody to name the ancestor they want towelcome. Then Vala gives this admonition:

Vala:

As ancient Elders you learn from and honour,
Let not the living ones moulder alone.
Near is their knowledge nearer than spirits',
Seen without ceremony, simply for asking.

Both:

Grandmothers, Grandfathers, great be their blessings
Past ones and present we dance them all power!

All the Celebrants but Heimdallr form a circle facing outward;Heimdallr goes to the West, and all say:

Wide are the Worldgates; now the wights wander.
Welcome within are the dead who were ours;
Rest from riding here, revel and feast here;
Come in, old kinsfolk, keepers of wisdom!

Heimdallr cuts the Soulers' Procession into the Circle on "Come in",and moves to stand with the other Celebrants while the Soulers danceslowly around singing:

Welcome Winter, waning season,
Now with night the New Year comes;
All who honour elder kinsfolk
Dance the dead to earthly drums.
Souls respected safeguard living
House we'll hold, and hallow hearth;
Blessings be on those who bide here,
And indeed on all the Earth!

The Celebrants begin also to circle, dancing in character, startingwiddershins then spiralling in and out to end deosil, as in themeeting dance, while the Soulers encourage the outer circle to dancealso. The intent should be for luck in the new year, and betterconnection with our Ancestors (as well as better treatment of ourElders!). "We Are The Old People" and "Blood Of The Ancients" areappropriate and may be sung in polyphony...

As the providers of food, Freyr and Skadi bring forward the feast.Some food should be laid out for the ancestors, and people should beencouraged to let the ancestors use their senses for a while to enjoythe food with them. The Soulers in particular should receive SoulCakes. A strong magical gesture would be for people to bring forwardcanned and other non-perishable food (which can be later given to a food bank or similarorganization).

Freyr speaks as follows:

Cakes to us carry, corn from the storehouse;
Wine defies winter, warm with caught ripeness;
Milk made to cheeses, meat dried and salted;
Last of the land's fruits ere the long sleep.

Skadi speaks as follows:

Good nuts and game-food are hunters' guerdon;
Sleeping Earth's secrets yield to the seeker
True buried treasure: onions, potatoes
Forest shall feed us while the fields rest.

Both say (if there is to be food donation):

All who have aught to offer, now bring it;
Wights, bear ye witness work with the givers.
Feeding our fellows, let us be fed so,
Sops for the spirit or sup for the flesh.

If there is to be scrying and divination, it should be done now in aquiet space marked off as separate from the feasting-place. Freyjaand Heimdallr lead the scrying and Vala and Odin lead rune-work, withthe following optional speeches:

Heimdallr:

Let the lots tumble, loosing their learning;
Word-wood and wit-stones, won through ordeal.
Come up and cast them, while word is clearest
Augers may answer aught the year holds.

Freyja:

Wide are the Worldgates, windows are open;
Sights may be seen now, elsetimes but scarcely.
Crystal and cauldron capture the vision;
Mystery's meaning speaks to the mindful.

Note: it is entirely appropriate for partying to go on inside thesacred circle (people can get up and move around), so that the Deadhave the opportunity to enjoy their day before we bid them farewell;the circle should be cast large, with this in mind. The onlyconstraint is to open in sufficient time to clean up the hall beforethe rental time runs out. The circle is opened as follows:

Heimdallr:

To watching winds, we wish fair wandering;
Fan us sweet fragrance; Hail, farewell!

ALL:

To sleepless souls, we wish sweet resting;
Friends will keep faith; farewell now!

Gods and Goddesses, go with praises!
Finished our festival; Hail, farewell!

Celebrants ground with this formula:

As from the Earth our energy comes,
Into the Earth the excess flows;
Earth and all empowered alike
Be it so!

Skadi:

See: the circle is severed thus (she cuts)
Merry meet, Merry part, Merry meet again!

B*B
Leigh Ann
ThelemaNet - Hail Eris! * (415) 548-0163 (Opus 1:161/93)

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The Origins of Halloween

copyright  copyright 1989, Rowan Moonstone

In recent years, there have been a number of pamphlets and books put out be various Christianorganizations dealing with the origins of modern-day Halloween customs.

Being a Witch myself, and a student of the ancient Celts from whom we get this holiday, Ihave found these pamphlets woefully inaccurate and poorly researched. A typical example of thisinformation is contained in the following quote from the pamphlet entitled "What's Wrongwith Halloween?" by Russell K. Tardo. "The Druids believed that on October 31st, thelast day of the year by the ancient Celtic calendar, the lord of death gathered together thesouls of the dead who had been made to enter bodies of animals, and decided what forms theyshould take the following year. Cats were held sacred because it was believed that they wereonce human beings ... We see that this holiday has its origin, basis and root in the occulticDruid celebration of the dead. Only they called it 'Samhain', who was the Lord of the Dead (abig demon)".1 When these books and pamphlets cite sources at all, they usuallylist the Encyclopedia Britannica, Encyclopedia Americana, and the World Book Encyclopedia. TheBritannica and the Americana make no mention of cats, but do indeed list Samhain as the Lord ofDeath, contrary to Celtic scholars, and list no references. The World Book mentions the catsand calls Samhain the Lord of Death, and lists as its sources several children's books (hardlywhat one could consider scholarly texts, and, of course, themselves citing no references).

In an effort to correct some of this erroneous information, I have researched the religious life of the ancient Celtic peoples and the survivals of that religious life in modern times. Listed below are some of the most commonly asked questions concerning the origins and customs of Halloween. Following the questions is a lengthy bibliography where the curious reader can go to learn more about this holiday than space in this small pamphlet permits.

Where does Halloween come from?

Our modern celebration of Halloween is a descendent of the ancient Celtic festival called "Samhain". The word is pronounced "sow-in", with "sow" rhyming with "cow".

What does "Samhain" mean?

The "Irish-English Dictionary" published by the Irish Texts Society defines the word as follows: "Samhain, All Hallowtide, the feast of the dead in Pagan and Christian times, signalling the close of harvest and the initiation of the winter season, lasting till May, during which troop swere quartered. Fairies were imagined as particularly active at this season. From it, the half-year is reckoned. Also called Feile Moingfinne (Snow Goddess)."2 The "Scottish Gaelic Dictionary" defines it as "Hallowtide. The Feast of All Souls. Sam + Fuin = end of summer."3 Contrary to the information published by many organizations, there is no archaeological or literary evidence to indicate that Samhain was a deity. Eliade's "Encyclopedia of Religion" states as follows: "The Eve and day of Samhain were characterized as a time when the barriers between the human and supernatural worlds were broken... Not a festival honoring any particular Celtic deity, Samhain acknowledged the entire spectrum of nonhuman forces that roamed the earth during that period."4 The Celtic Gods of the dead were Gwynn ap Nudd for the British and Arawn for the Welsh. The Irish did not have a "Lord of Death" as such.

Why was the end of summer of significance to the Celts?

The Celts were a pastoral people as opposed to an agricultural people. The end of summer was significant to them because it meant the time of year when the structure of their lives changed radically. The cattle were brought down from the summer pastures in the hills and the people were gathered into the houses for the long winter nights of story-telling and handicrafts.

What does it have to do with a festival of the dead?

The Celts believed that when people died, they went to a land of eternal youth and happiness called Tir na nOg. They did not have the concept of Heaven and Hell that the Christian Church later brought into the land. The dead were sometimes believed to be dwelling with the Fairy Folk, who lived in the numerous mounds, or sidhe, (pronounced "shee" or "sh-thee") that dotted the Irish and Scottish countryside. Samhain was the new year to the Celts. In the Celtic belief system, turning points such as the time between one day and the next, the meeting of sea and shore or the turning of one year into the next, were seen as magickal times. The turning of the year was the most potent of these times. This was the time when the "veil between the worlds" was at its thinnest and the living could communicate with their beloved dead in Tir na nOg.

What about the aspects of "evil" that we associate with the night today?

The Celts did not have demons and devils in their belief system. The fairies, however, were often considered hostile and dangerous to humans because they were seen as being resentful of man taking over their land. On this night, they would sometimes trick humans into becoming lost in the fairy mounds where they would be trapped forever. After the coming of the Christians to the Celtic lands, certain of the folk saw the fairies as those angels who had sided neither with God or with Lucifer in their dispute and thus were condemned to walk the Earth until Judgment Day.5 In addition to the fairies, many humans were abroad on this night causing mischief. Since this night belonged neither to one year or the other, Celtic folk believed that chaos reigned and the people would engage in "horseplay and practical jokes".6 This also served as a final outlet for high spirits before the gloom of winter set in.

What about "trick or treat"?

During the course of these hijinks, many of the people would imitate the fairies and go from house to house begging for treats. Failure to supply the treats would usually result in practical jokes being visited on the owner of the house. Since the fairies were abroad on this night, an offering of food or milk was frequently left for them on the steps of the house so the homeowner could gain the blessing of the "good folk" for the coming year. Many of the households would also leave out a "dumb supper" for the spirits of the departed.7 The folks who were abroad in the night imitating the fairies would sometimes carry turnips carved to represent faces. This is the origin of our modern Jack-o-lantern.

Was there any special significance of cats to the Celts?

According to Katherine Briggs in "Nine Lives: Cats in Folklore", the Celts associated cats with the Cailleach Bheur, or Blue Hag of Winter. "She was a nature goddess, who herded the deer as her cattle. The touch of her staff drove the leaves off the trees and brought snow and harsh weather."8 Dr. Anne Ross addresses the use of divine animals in her book "Pagan Celtic Britain" and has this to say about cats: "Cats do not play a large role in Celtic mythology ... the evidence for the cat as an important cult animal in Celtic mythology is slight".9 She cites as supporting evidence the lack of archaeological artifacts and literary references in surviving works of mythology.

Was this also a religious festival?

Yes. Celtic religion was very closely tied to the Earth. The great legends are concerned with momentous happenings which took place around the time of Samhain. Many of the great battles and legends of kings and heroes center on this night. Many of the legends concern the promotion of fertility of the Earth and the insurance of the continuance of the lives of the people through the dark winter season.

How was the religious festival observed?

Unfortunately, we know very little about that. W.G. Wood-Martin, in his book "Traces of the Elder Faiths of Ireland", states: "There is comparatively little trace of the religion of the Druids now discoverable, save in the folklore of the peasantry and the references relative to it that occur in ancient and authentic Irish manuscripts are, as far as present appearances go, meager and insufficient to support anything like a sound theory for full development of the ancient religion."10 The Druids were the priests of the Celtic peoples. They passed on their teachings by oral tradition instead of committing them to writing, so when they perished, most of their religious teachings were lost. We do know that this festival was characterized as one of the four great "Fire Festivals" of the Celts. Legends tell us that on this night all the hearth fires in Ireland were extinguished and then re-lit from the central fire of the Druids at Tlachtga, 12 miles from the royal hill of Tara. This fire was kindled from "need fire" which had been generated by the friction of rubbing two sticks together, as opposed to more conventional methods (such as the flint-and-steel method) common in those days.11 The extinguishing of the fires symbolized the "dark half" of the year, and the re-kindling from the Druidic fires was symbolic of the returning life hoped for and brought about through the ministrations of the priesthood.

What about sacrifices?

Animals were certainly killed at this time of year. This was the time to "cull" from the herds those animals which were not desired for breeding purposes for the next year. Most certainly, some of these would have been done in a ritual manner for the use of the priesthood.

Were humans sacrificed?

Scholars are sharply divided on this account, with about half believing that it took place and half doubting its veracity. Caesar and Tacitus certainly tell tales of the human sacrifices of the Celts, but Nora Chadwick points out in her book "The Celts" that "it is not without interest that the Romans themselves had abolished human sacrifice not long before Caesar's time, and references to the practice among various barbarian peoples have certain overtones of self-righteousness. There is little direct archaeological evidence relevant to Celtic sacrifice."12 Indeed, there is little reference to this practice in Celtic literature. The only surviving story echoes the tale of the Minotaur in Greek legend: the Fomorians, a race of evil giants said to inhabit portions of Ireland before the coming of the Tuatha De Danann (or "people of the Goddess Danu"), demanded the sacrifice of 2/3 of the corn, milk and first-born children of the Fir Bolg, or human inhabitants of Ireland. The Tuatha De Danann ended this practice in the second battle of Moy Tura, which incidentally, took place on Samhain. It should be noted, however, that this story appears in only one (relatively modern) manuscript from Irish literature, and that manuscript, the "Dinnsenchus", is known to be a collection of fables. According to P.W. Joyce in Vol. 2 of his "Social History of Ancient Ireland", "Scattered everywhere through our ancient literature, both secular and ecclesiastical, we find abundant descriptions and details of the rites and superstitions of the pagan Irish; and in no place -- with this single exception -- do we find a word or hint pointing to human sacrifice to pagan gods or idols."13

What other practices were associated with this season?

Folk tradition tells us of many divination practices associated with Samhain. Among the most common were divinations dealing with marriage, weather and the coming fortunes for the year. These were performed via such methods as ducking for apples and apple peeling. Ducking for apples was a marriage divination. The first person to bite an apple would be the first to marry in the coming year. Apple peeling was a divination to see how long your life would be. The longer the unbroken apple peel, the longer your life was destined to be.14 In Scotland, people would place stones in the ashes of the hearth before retiring for the night. Anyone whose stone had been disturbed during the night was said to be destined to die during the coming year.

How did these ancient Celtic practices come to America?

When the potato crop in Ireland failed, many of the Irish people, modern descendants of the Celts, emigrated to America bringing with them their folk practices which were remnants of the Celtic festival observances.

We in America view this as a harvest festival. Did the Celts also view it as such?

Yes. The Celts had 3 harvests. Aug 1, or Lammas, was the first harvest, when the first fruits were offered to the Gods in thanks. The Fall Equinox was the true harvest. This was when the bulk of the crops would be brought in. Samhain was the final harvest of the year. Anything left on the vines or in the fields after this date was considered blasted by the fairies ("pu'ka") and unfit for human consumption.

Does anyone today celebrate Samhain as a religious observance?

Yes. Many followers of various pagan religions, such as Druidism and Wicca, observe this day as a religious festival. They view it as a memorial day for their dead friends and family, much as the mainstream US does the national Memorial Day holiday in May. It is still a night to practice various forms of divination concerning future events. It is also considered a time to wrap up old projects, take stock of one's life and initiate new projects for the coming year. As the winter season is approaching, it is a good time to do studying on research projects, and also a good time to begin handwork such as sewing, leatherworking, woodworking etc., for Yule gifts later in the year. And while "satanists" are using this holiday as their own, this is certainly not the only example of a holiday (or even religious symbols) being "borrowed" from an older religion by a newer one.

Does this involve human or animal sacrifice?

 Absolutely NOT! Hollywood to the contrary, blood sacrifice is not practiced by modern followers of Wicca or Druidism. There may be some people who think they are practicing Wicca by performing blood sacrificing but this is not condoned by reputable practitioners of today's neo-Pagan religions.

FOOTNOTES:

Tardo, Russell K., "What's Wrong with Halloween?", Faithful Word Publishers, (Arabi, LA, undated), p. 2Rev. Patrick Dinneen, "An Irish-English Dictionary", (Dublin, 1927), p. 937Malcolm MacLennan, "A Pronouncing and Etymological Dictionary of the Gaelic Language", (Aberdeen, 1979), p. 279"The Encyclopedia of Religion", ed. Mircea Eliade, "Halloween" by Primiano, (New York, 1987) pp. 176-177Alwyn & Brinley Rees, "Celtic Heritage", (New York, 1961), p. 90W.G. Wood-Martin, "Traces of the Elder Faiths of Ireland", Vol. II, (Port Washington, NY, 1902), p. 5Kevin Danaher, "The Year in Ireland", (Cork, 1972), p. 214Katherine Briggs, "Nine Lives: Cats in Folklore", (London,1980), p.5Dr. Anne Ross, "Pagan Celtic Britain", (London,1967), p. 301-302Wood-Martin, op. cit., p. 249Rees & Rees, op. cit., p. 90Nora Chadwick, "The Celts", (Harmondsworth, 1982), p. 151P.W. Joyce, "A Social History of Ancient Ireland", Vol.2, (New York, 1968), pp. 282-283Madeleine Pelner Cosman, "Medieval Holidays and Festivals", (New York, 1981), p. 81

BIBLIOGRAPHY:

Bord, Janet & Colin, "The Secret Country", (London: Paladin Books, 1978)Briggs, Katherine, "Nine Lives, Cats in Folklore", (London: Routledge & Kegan Paul, 1980)Chadwick, Nora, "The Celts", (Harmondsworth, England: Penguin Books, 1982)Coglan, Ronan, "A Dictionary of Irish Myth and Legend", (Dublin: 1979)Cosman, Madeleine Pelner, "Medieval Holidays and Festivals", (New York: Charles Scribner's Sons, 1981)Danaher, Kevin, "The Year in Ireland", (Cork, Ireland: The Mercier Press, 1972)Dinneen, Rev. Patrick S., M.A., "An Irish-English Dictionary", (Dublin: The Irish Texts Society, 1927)Joyce, P.W., "A Social History of Ancient Ireland", (New York: Benjamin Blom, 1968)MacCana, Proinsias, "Celtic Mythology", (London: The Hamlyn Publishing Group Limited, 1970)MacLennan, Malcolm, "A pronouncing and Etymological Dictionary of the Gaelic Language", (Aberdeen: Acair and Aberdeen University Press, 1979)MacNeill, Maire', "The Festival of Lughnasa", (Dublin: Comhairle Bhealoideas Eireann, 1982)Powell, T.G.E., "The Celts", (New York: Thames & Hudson, 1980)Primiano, Leonard Norman, "Halloween" from "The Encyclopedia of Religion", ed. Mircea Eliade, (New York, McMillan Publiching Co., 1987)Rees, Alwyn and Brinley, "Celtic Heritage, Ancient Tradition in Ireland and Wales", (New York: Thames & Hudson, 1961)Ross, Dr. Anne, "Pagan Celtic Britain", (London: Routledge and Kegan Paul, 1967)Sharkey, John, "Celtic Mysteries", (New York: Thames & Hudson, 1975)Spence, Lewis, "British Fairy Origins", (Wellingborough: Aquarian Press, 1946)Squire, Charles, "Celtic Myth & Legend, Poetry & Romance", (New York: Newcastle Publishing Co., Inc., 1975)Toulson, Shirley, "The Winter Solstice", (London: Jill Norman & Hobhouse, Ltd., 1981)Wood-Martin, W.G., "Traces of the Elder Faiths of Ireland", Vols. I & II, (Port Washington, NY: Kennikat Press, 1902)Published by CultWatch Response, Inc., PO Box 1842, Colorado Springs, CO 80901-1842. This article may be reprinted only if it is not excerpted or abridged in any way except for review purposes. Permission to republish must be requested in writing from the author at the above address. Price: $1.00 each, 10/$8.00, over 100/$0.65 ea., other quantities available. All prices are postpaid.

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Firestar Beltaine 1986

Note: there is NO meeting dance before the ritual because the spiral dance occurs inside it.

 

CELEBRANTS:

  
 BARD PRIESTESS GODDESS
 FIREMAKER PRIEST GOD

BARD: (harp accompaniment)

This is the air, oh people; these are the creatures:
Far-flying Goose; far-seeing Hawk;
Owl who knows; Raven who talks;
Crane who dances; Thrush who sings;
Quail the humble; Wren the king;
Lark who revels; Loon who weeps;
Jay who scatters; Buzzard reaps.
This is the air I conjure, and this is the birth of the world.

This is the fire, oh people; these are the creatures:
Drake who hoards; Kirin who gives;
Angel heals; Chimera reaves;
Coal the slow; lightning the quick;
Salamander, power's wick;
Soul who praises; Gryphon scorns;
Phoenix dies and is reborn.
This is the fire I conjure, and this is the birth of the world.

This is the sea, oh people; these are the creatures:
Whale who chants; Dolphin who speaks;
Clam content; Salmon who seeks;
Pike who rages; Shark who mourns;
Walrus steadies; Carp transforms;
Seal who gathers; Crab the lone;
Otter wave-borne; Eel in stone;
This is the sea I conjure, and this is the birth of the world.

This is the earth, oh people; these are the creatures:
Deer who worries; Boar who schemes;
Cat who conjures; Sheep who dreams;
Hare the playful; Brock the stern;
Mouse who teaches; Horse who learns;
Wolf who wanders; Bear who stays;
Stag who guards; Puma who preys.
This is the earth I conjure, and this is the birth of the world.

Now is the darkness. Now is the pain. Now is the fear.
Now is the danger. Now is the hate. Now are the tears.
Call on our mother! She is the one! Hers is the way!
She will bring comfort. She will bring life. She will bring day.

PRIEST:

Earth Mother, Birth Mother, Birch Mother,
Sea Mother, Stone Mother, Star Mother!
Queen of night and death and birth,
Womb of deep and fertile earth,
Dame of heaven's silver wheel,
Lady of the greening field,
Keeper of the apple grove,
Mistress of the arts of love,
Shine out in the fearsome dark --
Teach us how to strike the spark.
People, we can feel Her near!
She is coming! She is here!

GODDESS: (emerging from hiding -- should be in green with amber & copper)

Now the veils of worlds are thin;
To move out you must move in.
Let the Balefires now be made,
Mine the spark within them laid.
This My gift: that people meet
In peace and plenty made complete.
This I give: the Sacred Way,
The strength, the soul, the sight, the say.
Move beyond the fiery screen
Between the seen and the unseen;
Shed your anger and your fear,
Live anew in a new year!

FIREMAKER: (at each tree name, holds up twig, then binds all together into a torch)

The Nine I sing, the Nine blessed trees
Which were empowered of old:
Oak, thou druid's door, open the way for us.
Apple, thou knowledge-giver, break our circle of blindness.
Ash, thou world-supporter, drive away ill powers.
Birch, thou tree-mother, help in our healing.
Hawthorn, thou branch of May, give us light and hope.
Willow, thou soul-leader, grant us safe passage.
Holly, thou forest king, be our safe refuge.
Hazel, thou wise-one's branch, give us true vision.
Alder, thou river's love, let us flow outward.
In peace let us flow outward; in power let us flow outward; in beauty let us flow outward.

(The Goddess lights the torch, the Firemaker lights the two fires, which have been saturated with some flammable material, i.e. charcoal starter. White Sage and Cedar chips may be thrown thereon.)

FIRE-PASSING CHANT: (drum)

Dark to light, night to day,
Through the fires lies the way;
Old to new, death to birth,
Between the worlds to our rebirth.

PRIESTESS: (once all have passed between the fires)

Sky's Father, Wise Father, Wine Father,
Sun Father, Sap Father, Song Father!
Lord of forest, field and beast,
Lord of harvest, hunt and feast,
King of heaven's golden fire,
Dancer of the soul's desire,
Master of the drum and flute,
Keeper of the vineyard's fruit,
Shine on us and warm our souls --
Teach us how to make us whole!
People, we can feel Him near!
He is coming! He is here!

GOD: (emerging from hiding, dressed in green, with leaves & horns)

Let the light of living blaze!
Dance within the spiral maze;
Cry of pipe and thump of drum;
Out you go and in you come!
Mine the living pole of May --
Outside loving starts today!
This My gift: that lovers join
Touching at the lip and loin.
This I give: the Joyous Dance,
Music, song, the vine, the chance!
Now do fear and anger cease:
Dance the healing and release!

(A fairly simple triple spiral should be traced on the ground in lime or flour, to give the people guidelines for dancing. The dance should go on until satiation or until the circle forms again; there is no one human focal point -- the intent should be for peace, understanding, tolerance, etc.)

SPIRAL-DANCING CHANT: (drum)

Joy, health and peace be in the world
That spins into the May-o,
For summer is a-comin' in
And winter's gone away-o.

BLESSING THE FOOD:

God: Mine is the ripening sun.
Goddess: Mine is the nurturing soil.
God: Mine is the fruit of the vine.
Goddess: Mine is the chalice of life.
Both: We are the blessing of wine! And the wine blesses us.

God: Mine is the planted seed.
Goddess: Mine is the fertile earth.
God: Mine is the mower's blade.
Goddess: Mine is the oven of making.
Both: We are the blessing of bread! And the bread blesses us.

Feasting, dancing, singing, partying etc. Some kind of grounding afterwards.

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An Eclectic Circle Ceremony

Durwydd, 1989-90

Preliminaries

WATER:

Blessings upon thee, O creature of water, I cast out from thee all impurities and uncleanness of the spirits of phantasm, confusion or any other influence not for the free will of all.

SALT:

Blessings be upon this creature of salt; let all malignity and hindrance be cast forth thencefrom, and let all good enter therein. Wherefore I bless thee and invoke thee, that thou mayest aid me.

MIXING:

I take this salt of the Earth,
Blessed with the will of Fire;
I take this water of spirit,
Exorcised with mind of merit;
I mix them with words of power,
Dedicated to every Tower.

By the power of Moon and Sun,
By the power of Spirit, Earth and Sea,
God and Goddess are part of One,
As I Will, so mote it be!

Casting of the Circle

I conjure thee, O circle of power,
As thou encircle every Tower.
That thou beest a place of Truth, Joy and Love,
Encircling Flight of Eagle, Hawk and Dove.

Mighty Aegis of the Lady and Lord,
Rampart of thought, action and word.
To work in Peace, Powerful and Free,
Who walk between two worlds conjure thee;

A boundary to Protect, Concentrate and Contain,
That Power raised here be not in vain.

Wherefore do I bless thee and consecrate thee, in the names of Cernunnos and Aradia.

Sealing of the Circle

(seal with water/salt mixture)

With potion of earth and water, I seal the sacred circle,
Linking air and fire!

With potion of earth and air, I seal the sacred circle,
Linking fire with water!

With potion of earth,air,and fire, I seal the sacred circle,
Linking water with the Earth!

As the four directions are brought to merge,
Let influence of the mighty ones converge!

(Seal with Censer)

With Incense and air of Mind,
East to South, I do Bind!

With Incense and air of Mind,
South to West, I do Bind!

With Incense and air of Mind,
West to North, I do Bind!

With Incense and air of Mind,
North to East Completion Find!

(Seal with Candle)

With the Fire of emotion and will
East to South, our dedication fulfill!

With the Fire of veneration and Will,
South to West, our allegiance fulfill!

With the Fire of Devotion and Will,
West to North, our consecration fulfill!

With the Fire of Commitment and will,
From North to East, this inscription fulfill!

Within the circle All wills be free,
The circle is sealed, So Mote it Be!

Setting the Watchtowers

Ye Lords of the Eastern Tower,
Airy Lords of Spirit;
Let your influence of Power,
Aid our minds with merit!
I do summon, stir and call you up to witness these rites and to guard the circle.

Ye Lords of Southern Power
Fiery Lords of Will.
Pray do grace your Tower,
Your Powers to fulfill!
I do summon, stir and call you up to witness these rites and to guard the circle.

Ye Lords of the Watchtowers of the West,
Watery Lords of Death and Initiation;
I do summon, stir and call you up to witness these rites and to guard the Circle.

Ye Northern Lords of the Earth,
Though we be yet but Mortals;
Bless our work with worth,
Boreas, guardian of Northern portals.
I do summon, stir and call you up to witness these rites and to guard the Circle.

Goddess and God, I would know,
As 'tis above, so 'tis below
Blessings on this work, please bestow!

This be my will, true and free,
I do so will, so mote it be.

Invocation of the Elements

Air, Fire, Water, Earth,
Elements of astral birth,
I call you now; attend to me!
In the Circle, rightly cast,
Safe from curse or blast,
I call you now, attend to me!

From cave and desert, sea and hill,
By wand, blade and pentacle,
I call you now, attend to me!
This is my will, so mote it be!

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A Mabon rite outline

(soon to be a major Mabon Ritual, at a terminal near you.)

General Mabon info to start with, set the mood &c...

What is Mabon?

Mabon, sometimes known as the Harvest/Thanksgiving ritual of the Autumn Equinox, is one ofthe Spokes of the Wheel of the Year. In the many Earth or Pagan Religions, a special kinshipwith the passing of the seasons is felt... this is usually due to the history of saidtraditions, most of which stem from agrarian cultures where the seasons marked the way of life.From planting to reaping to winter to summer... the seasons were of great importance to ourancestors, for their very existence depended upon good harvests, mild winters, enough rainfall,and the like.

So... having shown the importance of the seasons, we shall turn to Mabon itself. Autumn...harvest time... the reaping of what was sown and cared thru during the year. A time ofthankfulness and rejoicing. So, of course, someone at some point in time must have said..."Now that the work is over... LET'S PARTY!!!"

This is the essence of Mabon. Rejoicing in a bountiful harvest, thanking the Gods for beingso kind during the year, and, hopefully, helping in winning over the Gods' favor for the comingyear.

About the Mabon rite itself:

Now, this will be a very Discordian ritual in that each participant will be (more or less)writing his/her own part. This outline is provided to sorta nudge (nudge, wink, wink, say nomore, sir, say no more!) people into making their individual pieces able to fit into the wholething... (I feel like the Green Ball outta "Heavy Metal", the movie, something whichties things together).
Back to the rite itself.

Basically, 6 personages will be represented: Callers or Watchers of the East, South, West andNorth, High Priest (HP) and High Priestess (HPS).

Of course, since this is a generic rite, the terms "Lord" and "Lady" willbe used when referring to the Male and Female aspects of divinity/godhood/whatever...individuals may use which ever names they wish, for a Rose, by any other name, would still smellas sweet.

Outline:

Invocation...once everybody has arrived, a Circle shall be cast, more or less, and the 4 Watchers/Callerseach get to do their thing invoking that which that direction symbolizes to come and attend thefestivities. After which, either the HPS, HP or both would consecrate the circle... in ourcase... the circle will be around each person at their 'puter... with a sense of beingconnected to each other via the others' 'puters. So... what we'll do is... after the circle iscast, and the four Corners have done their things, then the HP will call upon the Lord toattend, and the HPS shall call upon the Lady, (or, if we want to be different, we can have theHP call the Lady, and the HPS call the Lord... it's not as traditional, but I know of someLadies who are more likely to pay attention to a young, handsome HP than any HPS, if you get mymeaning [wink]).

Once invoked... it's time for the thanksgiving part... we all got things we're thankfulfor... now's the chance.

After the thanks are over, a customary requesting of blessing for the coming year is asked.

That done with, it's time to dismiss the summoned ones...first, around the circle... each corner doing it's thing... the dismissal consists of a Hail tothe being summoned, a flattery (as I call it), and then a structured dismissal (eg. "Air ofthe East... blah, blah, blah,... Go if thou must, but stay if thou wilt"). The HP and HPSdismiss the Lord and Lady last with similar words.

PARTY TIME!!!! Get out the Beer, munchies, what have you... celebrate... you've earned it.

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A MIDSUMMER CELEBRATION

by Mike Nichols (a.k.a. Gwydion)

In addition to the four great festivals of the Pagan Celtic year, there are four lesser holidays as well: The two solstices and the two equinoxes. In folklore, these are referred to as the four 'quarter-days' of the year and modern Witches call them the four 'Lesser Sabbats' or the four 'Low Holidays'. The Summer Solstice is one of them.

Technically, a solstice is an astronomical point and, due to the precession to the equinox, the date may vary by a few days depending on the year. The summer solstice occurs when the sun reaches the Tropic of Cancer and we then experience the longest day and the shortest night of the year. Astrologers know this as the date on which the sun enters the sign of Cancer.

However, since most European peasants were not accomplished at reading an ephemeris or did not live close enough to Salisbury Plain to trot over to Stonehenge and sight down its main avenue, they celebrated the event on a fixed calendar date, June 24th. The slight forward displacement of the traditional date is the result of multitudinous calendrical changes down through the ages. It is analogous to the winter solstice celebration which is astronomically on or about December 21st, but is celebrated on the traditional date of December 25th, Yule, later adopted by the Christians.

Again, it must be remembered that the Celts reckoned their days from sundown to sundown, so the June 24th festivities actually begin on the previous sundown (our June 23rd). This was Shakespeare's Midsummer Night's Eve. Which brings up another point: our modern calendars are quite misguided in suggesting that 'summer begins' on the solstice. According to the old folk calendar, summer BEGINS on May Day and ends on Lammas (August 1st), with the summer solstice, midway between the two, marking MID-summer. This makes more logical sense than suggesting that summer begins on the day when the sun's power begins to wane and the days grow shorter.

Although our Pagan ancestors probably preferred June 24th (and indeed most European folk festivals today use this date), the sensibility of modern Witches seems to prefer the actual solstice point, beginning the celebration at sunset. Again, it gives modern Pagans a range of dates to choose from, hopefully with a weekend embedded in it.

As the Pagan mid-winter celebration of Yule was adopted by Christians as Christmas (December 25th), so too the Pagan mid-summer celebration was adopted by them as the feast of John the Baptist (June 24th). Occurring 180 degrees apart on the wheel of the year, the mid-winter celebration commemorates the birth of Jesus, while the mid-summer celebration commemorates the birth of John, the prophet who was born six months before Jesus in order to announce his arrival.

This last tidbit is extremely conspicuous, in that John is the ONLY saint in the entire Catholic hagiography whose feast day is a commemoration of his birth, rather than his death. A generation ago, Catholic nuns were fond of explaining that a saint is commemorated on the anniversary of his or her death because it was really a 'birth' into the Kingdom of Heaven. But John the Baptist, the sole exception, is emphatically commemorated on the anniversary of his birth into THIS world. Although this makes no sense viewed from a Christian perspective, it makes perfect poetic sense from the viewpoint of Pagan symbolism.

In most Pagan cultures, the sun god is seen as split between two rival personalities: the god of light and his twin, his 'weird', his 'other self', the god of darkness. They are Gawain and the Green Knight, Gwyn and Gwythyr, Llew and Goronwy, Lugh and Balor, Balan and Balin, the Holly King and the Oak King, etc. Often they are depicted as fighting seasonal battles for the favor of their goddess/lover, such as Creiddylad or Blodeuwedd, who represents Nature.

The god of light is always born at the winter solstice, and his strength waxes with the lengthening days until the moment of his greatest power, the summer solstice, the longest day. And, like a look in a mirror, his 'shadow self', the lord of darkness, is born at the summer solstice, and his strength waxes with the lengthening nights until the moment of his greatest power, the winter solstice, the longest night.

Indirect evidence supporting this mirror-birth pattern is strongest in the Christianized form of the Pagan myth. Many writers, from Robert Graves to Stewart Farrar, have repeatedly pointed out that Jesus was identified with the Holly King, while John the Baptist was the Oak King. That is why, 'of all the trees that are in the wood, the Holly tree bears the crown.' If the birth of Jesus, the 'light of the world', is celebrated at mid-winter, Christian folk tradition insists that John the Oak King was born (rather than died) at mid-summer.

It is at this point that I must diverge from the opinion of Robert Graves and other writers who have followed him. Graves believes that at midsummer, the Sun King is slain by his rival, the God of Darkness; just as the God of Darkness is, in turn, slain by the God of Light at midwinter. And yet, in Christian folk tradition (derived from the older Pagan strain), it is births, not deaths, that are associated with the solstices. For the feast of John the Baptist, this is all the more conspicuous, as it breaks the rules regarding all other saints.

So if births are associated with the solstices, when do the symbolic deaths occur? When does Goronwy slay Llew and when does Llew in turn slay Goronwy? When does darkness conquer light or light conquer darkness? Obviously (to me, at least), it must be at the two equinoxes. At the autumnal equinox, the hours of light in the day are eclipsed by the hours of darkness. At the vernal equinox, the process is reversed. Also, the autumnal equinox, called 'Harvest Home', is already associated with sacrifice, principally that of the spirit of grain or vegetation. In this case, the god of light would be identical.

In Welsh mythology in particular, there is a startling vindication of the seasonal placement of the sun god's death, the significance of which occurred to me in a recent dream, and which I haven't seen elsewhere. Llew is the Welsh god of light, and his name means 'lion'. (The lion is often the symbol of a sun god.) He is betrayed by his 'virgin' wife Blodeuwedd, into standing with one foot on the rim of a cauldron and the other on the back of a goat. It is only in this way that Llew can be killed, and Blodeuwedd's lover, Goronwy, Llew's dark self, is hiding nearby with a spear at the ready. But as Llew is struck with it, he is not killed. He is instead transformed into an eagle.

Putting this in the form of a Bardic riddle, it would go something like this: Who can tell in what season the Lion (Llew), betrayed by the Virgin (Blodeuwedd), poised on the Balance, is transformed into an Eagle? My readers who are astrologers are probably already gasping in recognition. The sequence is astrological and in proper order: Leo (lion), Virgo (virgin), Libra (balance), and Scorpio (for which the eagle is a well-known alternative symbol). Also, the remaining icons, cauldron and goat, could arguably symbolize Cancer and Capricorn, representing summer and winter, the signs beginning with the two solstice points. So Llew is balanced between cauldron and goat, between summer and winter, on the balance (Libra) point of the autumnal equinox.

This, of course, is the answer to a related Bardic riddle. Repeatedly, the 'Mabinogion' tells us that Llew must be standing with one foot on the cauldron and one foot on the goat's back in order to be killed. But nowhere does it tell us why. Why is this particular situation the ONLY one in which Llew can be overcome? Because it represents the equinox point. And the equinox is the only time of the entire year when light (Llew) can be overcome by darkness (Goronwy).

It should now come as no surprise that when it is time for Llew to kill Goronwy in his turn, Llew insists that Goronwy stands where he once stood while he (Llew) casts the spear. This is no mere vindictiveness on Llew's part. For, although the 'Mabinogion' does not say so, it should by now be obvious that this is the only time when Goronwy can be overcome. Light can overcome darkness only at the equinox -- this time the vernal equinox.

So Midsummer (to me, at least) is a celebration of the sun god at his zenith, a crowned king on his throne. He is at the height of his strength and still 1/4 of a year away from his ritual death at the hands of his rival. The spear and the cauldron have often been used as symbols for this holiday and it should now be easy to see why. Sun gods are virtually always associated with spears (even Jesus is pierced by one), and the midsummer cauldron of Cancer is a symbol of the Goddess in her fullness. It is an especially beautiful time of the year for an outdoor celebration. May yours be magical!

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Ceremony of Initiation

Author's note:
This ritual is a compilation of Gardnerian, Fairy and traditional Wiccan sources and is intended to be used as an initiation for graduates of my training course in Basic Technologies of Witchcraft. While the ritual is powerful enough as it stands, I strongly recommend that it be reserved for people who have been prepared through training at least equivalent to that which I give, or much of the impact may be lost.
Blessed be!
J. Brad (Talespinner) Hicks

Guided Meditation

(The following will be read to all participants in the form of a guided meditation, prior to the processional. It helps if the first paragraph is read by a male voice and the second paragraph by a female voice. NOTE: All are nude; the initiate is also blindfolded.)

Hear the words of the Threefold Goddess, who of old was called Artemis, Astarte, Diana, Aphrodite, Cerridwen, Isis, Arianrhod, Brigid, Aradia and many other names:

"Whenever you have need of anything, once in the month and betterit be when the moon is full, you shall assemble in some secret place and adore the spirit of Me who is Queen of all the Wise. She who would learn all sorcery yet has not won its deepest secrets, them I will teach her, in truth, all things as yet unknown. And you shall be free from slavery, and as a sign that you be free you shall be naked in your rites. Sing, feast, dance, make music and love in My presence, for Mine is the ecstasy of the spirit and Mine also is joy on earth. For My law is love unto all beings. Nor do I demand aught of sacrifice, for behold, I am the mother of all things and My love is poured out upon the earth."

Processional

The Initiate is left to meditate as the others rise and follow the High Priest/ess into the Circle area and three times around, chanting:

"We all come from the Goddess,
And to her we shall return
Like a drop of rain,
Flowing to the ocean." (repeat)

Raising of the Circle

HIGH PRIEST/ESS takes the Sword from the altar and traces a circle around the coveners. When he/she returns to the north, he/she kneels and salutes saying: "Hail and welcome, frosty Spirits of the North. Lend to us your power and protection this night that <Initiate's born name> may be given a true initiation to justly wield the power of Earth. So mote it be!"

ALL (envisioning a wall of dark green light springing up from the circle): "So mote it be!"

HIGH PRIEST/ESS advances to the east, kneels and salutes saying: "Hail and welcome, bright Spirits of the East. Lend to us your power and protection that <Initiate's born name> may be given a true initiation to justly wield the power of Air. So mote it be!"

ALL (envisioning a wall of lemon yellow light springing up from the circle, within the wall of green): "So mote it be!"

HIGH PRIEST/ESS advances to the south, kneels and salutes saying: "Hail and welcome, fiery Spirits of the South. Lend to us your power and protection that <Initiate's born name> may be given a true initiation to justly wield the power of Fire. So mote it be!"

ALL (envisioning a wall of crimson light springing up from the circle, within the walls of green and yellow): "So mote it be!"

HIGH PRIEST/ESS advances to the west, kneels and salutes saying: "Hail and welcome, tireless Spirits of the West. Lend to us your power and protection that <Initiate's born name> may be given a true initiation to justly wield the power of Water. So mote it be!"

ALL (envisioning a wall of dark blue light springing up from the circle, within the walls of green, yellow and red): "So mote it be!"

Statement of Purpose

HIGH PRIEST/ESS: "I call upon the Horned God; I call upon the Maiden, the Mother and the Crone; I call upon the Spirits of Earth, Air, Fire and Water; I call upon the Hosts of the Mighty Dead; and I call every true Witch within this circle to witness that we are here to consecrate <Initiate's name> as Priest(ess) and Witch. The circle is cast!"

ALL (envisioning the walls of the circle bending together overhead and flowing together under the floor to form a hemisphere of bright white light): "So mote it be!"

The Warning

HIGH PRIEST/ESS cuts a gate in the circle and roughly leads the Initiate to kneel at the edge before the gate, then balances the sword-point over the Initiate's heart (the Initiate raises hir hands to support the point). "You stand at the edge of a place that is between the worlds, in the presence of the Gods and under the watchful eye of the Mighty Dead. If you go any further, you embark on a path that cannot be safely turned aside before your death. Feel the sharpness of the blade at your breast, and know this in your heart that it would be better for you to throw yourself forward and spill out your life than to enter this circle with fear or falseness in your heart."

INITIATE: "I come with perfect love and perfect trust."

HIGH PRIEST/ESS lays down the sword, lifts the Initiate to his or her feet and kisses him or her. "Thus are all first brought into the Circle.", then leads the Initiate to the altar and taking up the sword, re-draws the circle over the gateway.

Administration of the Oaths

ALL (except the High Priest/ess and the Initiate) begin a quiet "Aum" and sustain it throughout the Five-fold Kiss and the Oaths of Initiation.

HIGH PRIEST/ESS, administering the Five-fold Kiss: "Blessed are your feet, that have brought you to this place. Blessed are your knees, that shall kneel at the altars of the Gods. Blessed is your sex, without which we could not be. Blessed is your breast, formed in strength and beauty. Blessed are your lips which shall speak the Words of Truth. Are you prepared to take the oath?"

INITIATE: "I am."

HIGH PRIEST/ESS: "Then kneel." (takes the Initiate's measure.) "You who have from birth been called <born name> but now seek to become <Craft name> -- do you willingly pledge yourself to the God and the Goddess?"

INITIATE places his or her left hand on the top of the head and right hand on the soles of the feet. "All between my two hands belongs to the Gods. So mote it be."

ALL others raise the volume of the "Aum" slightly.

HIGH PRIEST/ESS: "And do you swear to keep silent all those things that must be kept silent and to respect that which is taught to you?"

INITIATE: "I willingly swear to keep silent all that must be kept silent and to respect that which is taught to me. So mote it be."

ALL others raise the volume of the "Aum" a little more.

HIGH PRIEST/ESS: "And by what surety do you swear all of these things?"

INITIATE: "All of these things I do swear, by my mother's womb and my hope of future lives, knowing well that my Measure has been taken in the presence of the Mighty Ones. Should I fail utterly in my oaths, may my powers desert me, and may my own tools turn against me. So mote it be. So mote it be. So mote it be!

ALL yell quickly: "SO MOTE IT BE!"

Triggering of the Spell

ALL grab the Initiate quickly and hoist hir completely into the air (if possible), chanting the Initiate's new name over and over again, as fast as possible, as they carry him or her three times quickly around the circle. When they return to the starting point, they set him or her down face-down and press him or her firmly into the ground.
Gradually, the pressure relents to gentle massage. Through all of this they continue chanting the Initiate's new name, falling off in volume and speed as the pressure relaxes.

HIGH PRIEST/ESS: "Know that the hands that have touched you are the hands of love." (removes the Initiate's blindfold and helps hir up.) "In the Burning Times, when each member of the Coven held the lives of the others in her hand, this would have been kept and used against you should you endanger others. But in these happier times, love and trust prevail, so take this (hands the Measure to the Initiate), keep it or burn it, and be free to go or stay as you please."

Follow-through and Earthing of Power

HIGH PRIEST/ESS hands the sword to the Initiate and leads hirto the East, where they both kneel. The Initiate salutes and the High Priest/ess announces: "Behold, restless Spirits of Water -- I bring before you <new name>, who has been consecrated as Priest/ess and Witch!" Repeats at the South, West, and finally North.

ALL (including High Priest/ess and Initiate) join hands in the Circle.

HIGH PRIEST/ESS: "Thank you Spirits of the Mighty Dead, Spirits of the Four Elements, and awesome Lord and Lady for hallowing our circle. Go or stay as you will -- our circle is ended."

ALL ground and center, then absorb the power of the Circle and return it to the Earth beneath their feet.

HIGH PRIEST/ESS (after a suitable pause): "Our lovely rite draws to its end. Merry meet, merry part, and merry meet again. Blessed Be!"

ALL: "BLESSED BE!"

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Invocations to Frigg, Baldur, Freyja, Freyr, Brigit, Herne and Thorr

Russ Anderson

When the invocation to Frigg was first used, each person in a healing circle invoked a healer into hirself. This was my invocation. The rest of the circle was asked to echo "Join us, Frigg" as I was saying "Join us, Frigg". This was my first attempt at writing an invocation, and it DID work. I hope that it also works for anyone else who wishes to use it, because it now feels like time to share it.
Blessed Be, Russ.

INVOCATION TO FRIGG

"Frigg, Daughter of Jord, Join us.
Frigg, Daughter of Fjorgyn, Join us.
Frigg, Wife of Odin, Join us.
Frigg, Sister of Thorr, Join us.
Frigg, Mother of Baldr, Join us.
Frigg, Mother of Hodr, Join us.
Frigg, Mother of Hermod, Join us.
Frigg, Mother of the gods, Join us.
Frigg, Wise in all fates, Join us.
Frigg, Who will tell no fortunes, Join us.
Frigg, First among the Asynjur, Join us.
Frigg, Queen of Asgard, Join us.
Frigg, Mistress of home and hearth, Join us.
Frigg, Mistress of Eire, Join us.
Frigg, Mistress of healing, Join us.
Frigg, Your servant _______ calls you! Come to me NOW!"

INVOCATION TO BALDUR

"Baldr, Son of Frigg, Join us.
Baldr, Son of Odin, Join us.
Baldr, Husband of Nanna, Join us.
Baldr, Brother of Hodr, Join us.
Baldr, Brother of Hermod, Join us.
Baldr, Father of Forsetti, Join us.
Baldr, Slain by blind Hodr, Join us.
Baldr, Master of Breidablik, Join us.
Baldr, Who is much loved, Join us.
Baldr, Who Thokk alone would not mourn, Join us.
Baldr, The Fairest of the Aesir, Join us.
Baldr, Whose Judgments stand unaltered, Join us.
Baldr, Whose Judgments stand unheeded, Join us.
Baldr, The Wisest of the Aesir, Join us.
Baldr, The Shining One, Join us.
Baldr, Your servant _______ calls you! Come to me NOW!"

INVOCATION TO FREYJA

"Freyja, Of the many names, Join us.
Freyja, Of the golden tears, Join us.
Freyja, Daughter of Njord, Join us.
Freyja, Wife of Od, Join us.
Freyja, Sister of Freyr, Join us.
Freyja, Mother of Hnoss, Join us.
Freyja, Claimed by Thrym, Join us.
Freyja, Driver of cats, Join us.
Freyja, Goddess of Fertility, Join us.
Freyja, Who shares the slain with Odin, Join us.
Freyja, Who taught the Aesir Magick, Join us.
Freyja, Lender of Falcons' Flight, Join us.
Freyja, Mistress of Brisingamen, Join us.
Freyja, Mistress of Folkvang, Join us.
Freyja, Mistress of nature, Join us.
Freyja, Your servant _______ calls you! Come to me NOW!"

INVOCATION TO FREYR

"Freyr, Son of Njrd, Join us.
Freyr, Husband of Gerdr, Join us.
Freyr, Brother of Freyja, Join us.
Freyr, Father of kings, Join us.
Freyr, Whose sword would fight for itself, Join us.
Freyr, Who gave his sword for Gerdr, Join us.
Freyr, Patron of married couples, Join us.
Freyr, Most beautiful of Gods, Join us.
Freyr, Whose tooth-gift was Alfheimr, Join us.
Freyr, Master of Gullinbursti, Join us.
Freyr, Owner of Skidbladnir, Join us.
Freyr, Slayer of Beli, Join us.
Freyr, Master of Frodi's Peace, Join us.
Freyr, Who directs Man's good fortune, Join us.
Freyr, Who brings fruitful seasons, Join us.
Freyr, Your servant _______ calls you! Come to me NOW!"

INVOCATION TO BRIGIT

"Brigit, Wise One,
We, your children, call to you.
Lady, Smithy,
We, your children, invite you here.
Triple Goddess,
We, your children, ask your presence.
Brigit, Wise One,
We, your children, call to you.
Lady, Smithy,
We, your children, invite you here.
Triple Goddess,
We, your children, ask your presence.
Brigit, Wise One,
We, your children, call to you.
Lady, Smithy,
We, your children, invite you here.
Triple Goddess,
We, your children, ask your presence, NOW."

INVOCATION TO HERNE

"Herne, Winter Lord,
We, your children, call to you.
Horned One, Hunter,
We, your children, invite you here.
Woodland Spirit,
We, your children, ask your presence.
Herne, Winter Lord,
We, your children, call to you.
Horned One, Hunter,
We, your children, invite you here.
Woodland Spirit,
We, your children, ask your presence.
Herne, Winter Lord,
We, your children, call to you.
Horned One, Hunter,
We, your children, invite you here.
Woodland Spirit,
We, your children, ask your presence, NOW."

INVOCATION TO THORR

"Thorr, Red-beard, Join us.
Thorr, Son of Jord, Join us.
Thorr, Brother of Frigg, Join us.
Thorr, Father of Modi, Join us.
Thorr, Father of Magni, Join us.
Thorr, Father of Thrudr, Join us.
Thorr, Husband of Sif, Join us.
Thorr, Jtunn bane, Join us.
Thorr, Foe of Jormungandr, Join us.
Thorr, Who bears Marriage Hallower, Join us.
Thorr, Who bears Death Hallower, Join us.
Thorr, Who wields Mjollnir, Join us.
Thorr, Defender of Asgard, Join us.
Thorr, Thunderer, Join us.
Thorr, Storm Lord, Join us.
Thorr, Your servant _______ calls you! Come to me NOW!"

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An Isian Circle Casting

Circle casting adapted by Matrika of PAN -- the ORIGINAL Psychic Awareness Network BBS at 1-703-362-1139
ADAPTED from the Community of Isis Rites in Salem MA. for use by the Moonchildren Coven

This requires the use of a duly consecrated wand, a chalice, an athameand a container for salt and water -- non-plastic, PLEASE -- on youraltar as well as 2 candle sticks with candles in them and an incenseburner for stick or hanging incense. You should work robed or nude asyou prefer. In the 4 directions you should have either air (asincense) or fire (as candle -- lit, of course, and preferably red) inthe east -- according to your tradition. The OTHER element -- the onenot used in the east -- in the south, again according to yourtradition. (I prefer air/east -- wand, fire/south -- athame, personally-- but I realize there are differences in tradition.

THE HIGH PRIESTHOOD OF A CIRCLE IS THE FINAL SAY IN ANY RITE --SO ALWAYS FOLLOW THEIR TRADITIONS.

 A bowl -- again not plastic -- of water in the west and some rocks ora dish of salt in the North for Earth.

If you wish, you may lay a circle of salt on the floor, leaving a gatefor the priest/ess to enter and leave for the temple purification oryou may visualize the circle coming as electric blue light out of yourathame point as you cast it. After s/he returns from purifying theouter perimeter, the gate would be closed and the circle cast (afterthe directions are called) by pointing the athame (or the sword) atthe salt and charging it instead of casting into the air. The gatewould be closed by completing the circle of salt.

Okay, I am writing this as used by a person working alone, but the Por PS in parenthesis is how it would be done if done by a couple. PSis the female and P is the male. This is the ideal form of the rite.

(PS) picks up bowl of salt and bowl of water on alter. (P) picks upathame and places it point down in the water and says: "Salt is pure.Let this salt be pure and let it purify our rites as we use it in theservice of the Lady and the Lord."

All: "So mote it be."

(PS) pours some of the salt into the water. (P) stirs it with hisathame and says:"May this sacred salt purify this water so it may be used in thisservice of the Lord and Lady, throughout this rite, in any wayand at any time wemay wish to use it."

All: "So mote it be."

(PS) takes the salt-water and sprinkles it about the perimeter of thecircle (outer) saying the following while walking widdershinsor counterclockwise (to banish):

"Salt and water where I cast thee
No spell or unknown purpose be
Unless in full accord with me
and as I will, so mote it be."

She returns to the circle. The (P) then takes the incense burner -- ifa swinging one -- or the burning stick of incense and goes around thecircle deosil saying:"Ever as we walk in the ways may we feel the presence of theLady and the Lord. We know that in all we do they are ever with us. Theyabide in us and we in them forever. No disharmony or imbalance canbe entertained for purity, harmony and balance are the dwellerswithin and without us:
For good do we strive and
for good do we live.
Love unto all things.
So be it forever.
Love is the law and Love is the bond.
Blessed be the Lady and the Lord."

All: "So mote it be."

He returns to the circle. He then picks up his wand and goes to theEast, raising it high he invokes the element of air visualizing eitherthe ruler of that element as he understands that being OR a yellowpentacle can be substituted. I like to imagine a weeping willow treebudding in the spring being moved by the gentle breezes through thecenter of the pentacle -- as if through the center of a window. (Ifyou use fire in the east, swap visualization here with the one Igive in the south and change the invocations accordingly)

 "Hail to thee
Lord of the Watchtower of the East,
element of air (fire?).
We invite your presence and your power in our circle and
our magick this night.

All: "So mote it be."

(P): "Welcome and Blessed Be."

All: "Blessed Be."

Go to the South and repeat this visualizing either your conception ofthe ruler of the watchtower for the south OR a red pentacle -- I liketo see a campfire through its center, as if through a window.Repeat invocation with raised wand making suitable changes of directionand element in it.

Go to the West and repeat this visualizing either your conception ofthe ruler of the watchtower of the west OR a blue pentacle -- I like tosee a mountain stream or the ocean through the center of it, as ifthrough a window. Repeat invocation making suitable changes ofdirection and element in it.

Go to the North and repeat the process visualizing either yourconception of the ruler of the north OR a green pentacle -- Ilike to see mountains rising up in the distance through the middle ofit, again as if through a window. Repeat invocation making suitable changes ofdirection and element in it.

He returns to the altar and replaces the wand.

THE (PS) takes up hers and invokes the Deities:"Hail to Thee, Lord and Lady." (Substitute aloud or silently the namesyou are using for the Goddess and the God here -- with non-initiates,some prefer to use the generic "Lord and Lady" out loud, keeping thenames by which the inner circle of initiates know Them a secret. Thisis also a good idea to use when you have members of several traditionspresent who may not agree on what names are used for them) "We inviteyour presence and power in our circle and our magick this night."

All: "So mote it be."

(PS): "Welcome and Blessed Be."

All: "Blessed Be."

She then replaces her wand on the altar and picks up her athame or thecoven sword and casts the circle -- either straight out, visualizingblue light coming from its point -- or, if a circle of salt is used,straight DOWN at the salt, to charge it.

This is done deosil (clockwise), of course, just like the censing ofthe circle was done earlier. The only time widdershins is used is thesalt-water banishing / cleansing to prepare for circle casting and inopening the circle.

First casting: " I conjure this circle, a mighty Psychic rampart thatturns back ANY excess positive or negative energy which may come to dous harm"

All: "So mote it be."

Second casting: "I cast this circle, a place that is not a place, atime that is not a time, a sacred place between the worlds, a place tocommune with eternity (or THE LADY AND THE LORD)"

All: "So mote it be."

Third casting: "I charge this circle, a place of perfect love and ofperfect trust where all may know peace profound"

All: "So mote it be."

She returns to the altar. If a bell is used (brass or silver ONLYplease) she rings it and says: "Now is the circle cast."

All: "So mote it be."

The circle then perform the full-moon rite, raising the power anddrawing down the energy into themselves by whatever rites they use andMagick is performed as is appropriate and necessary OR the ritual forone of the 8 sabbats is performed -- a much lighter and informaloccasion -- according to the time and purpose of the circle.

The cakes and ale/wine (I substitute APPLE juice or SPRING water, as Iam allergic to alcohol) are consecrated by the athame in the chalice.

NOTE -- the cakes should be as natural as possible. Show some respect!Please no twinkies or oreos -- I've seen some "people" do that!

Circle closing

The (P) takes up his wand and goes to the 4 quarters, beginning at thenorth and going widdershins, where he raises his wand at each anddismisses the rulers of the elements thusly:

"Farewell to thee
Lord of the watchtower of the (direction)
element of (name element)
We thank you for our presence and power
in our circle and our magick this night."

All: "So mote it be."

(P): "Merry part and Blessed Be."

All: "Blessed Be."

As he does this, he visualizes whatever he visualized earlier and then"sees" it fading out. When he has done all 4 quarters he replaces hiswand on the altar.

THE (PS) picks hers up, raises it high and says: "Farewell to the Lordand Lady" (again names may be substituted silently or aloud) "We thankyou for your presence and your power in Our circle and our magick thisnight."

All: "So mote it be."

(PS): "Go if you must, stay if you will. Blessed be."

ALL: "Blessed be."

She then picks up her athame (or sword) and pointing it either in theair or at the salt, whatever she did before, she walks widdershins andas she opens the circle she pictures in her mind's eye the electricblue light fading out or being reabsorbed by the tool she carries asshe says: "THE CIRCLE IS OPEN, YET REMAINS UNBROKEN."

ALL: &quotSo  be.&quot</P> "Merry part and blessed be."

ALL: "Blessed be." (they all hug each other in many circles here.)

(candles are snuffed on altar here -- never blow out candles) If bellis used, she rings it and says: "The circle is now open."

Note -- our circle in New England, which met only for the Sabbatsexcept for its leadership which did the full-moons themselves as itwas a training coven, tended to use a lot of chanting and simpleritual drama to raise energy as we worked in a very confined space.Other methods can be used. In full-moon work I like activedeep-meditation or guided trance and chanting because of size of spaceavailable to me at this time. However, many covens also use the dance,the cords, the Great Rite (actual or symbolic) and other methods.Always remember there is no one right path.

There is also no one right way of casting a circle. Differenttraditions differ greatly. The main body of this rite is that used bythe community of Isis -- but I have added invocations at the circlecleansing that I like which come from Al Manning (for the salt-water)and Ray Buckland (for the censing of the circle). The blessing ofthe salt and water are also from Ray Buckland's teachings. Becauseof its clarity of intent, I prefer his method to the one I learned,so I use it here.

Part of the circle closing was also adapted from Starhawk. Many peoplelike to elaborate on the invocations at the quarters and present themin poetic formats, as they do with the invocation of the Lord andLady.

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Circles, why use them?

Mel White

They say that the longest journey begins with a single step. So, too,the exploration of Magickal studies begins with a single step. Thoughthe first step in a physical journey is often self-evident, the FirstStep on a Magickal journey is often not quite so clear. Whileformally organized groups often have a path of lessons to instructnewcomers, the solitary or isolated student is often left standing inperplexity on this broad plain of knowledge, wondering just where inthe heck to begin. And wondering, too, if it's "okay" to start justanywhere.

While it's true that studies can begin in any direction that attractsyou, the necessary first step must be learning to make psychicshields. There are "Things of the Dark" out there. There are anynumber of explanations for what these things might be -- ghosts,demons, or simply uncontrolled urges of the subconscious mind. Intruth, it doesn't matter what they are. What does matter is that theireffect is very real and unless they are put under your control, theywill drag you over the borders of sanity into psychosis. You are mostvulnerable to them while you're in an "open" trance or meditativestate. That's why the wise practitioner always begins by taking stepsto define exactly what will be permitted through the portals of their"psychic shields" -- no matter how simple the ritual. And this, ina nutshell, is what "protective magic" is about.

There are a number of ways to do this. The most common is to begin bydrawing a circle (around a group or yourself) and invoking the one ormore protective powers. Generally, this is done by candlelight, infront of an altar that holds certain magical objects. The circle maybe further "secured" and "cleared" by using salt, salt water, rum,incense, or some other method. You may be wearing a special robe andwill have taken a bath (or performed a cleansing ritual) earlier. Thepowers that protect you will be called on and then you will begin yourritual.

Is it psychological? Absolutely! Is there a reason why protectionrituals always take this form? Positively! Let's take a step backand see what you're actually doing and how the process works -- from apsychological standpoint -- and how to use this knowledge to help yourefine your circles to enhance your rituals.

Psychologists and psychics alike view the mind's structure as athree-part entity: The Ego (that which you think of as yourself), theSuperego (the "higher self") and the Id (the child within). The Idis, in a sense, a computer. Like most computers, it operates on the GIGO(Garbage In, Garbage Out) principle. There's an old superstition: "Asyou name something, so will it become." Tell yourself that you're veryunlucky and your Id will obligingly give you bad days by enhancing anynegatives in your environment. Tell yourself that you are clumsy, andyour Id-computer will obligingly arrange for you to break a leg whilestepping off the sidewalk. The bad news is that the Id can't make ajudgement as to whether or not this is a good idea. It only knowsthat it's received these "instructions" and must carry them out. Thegood news is that you can actually program/reprogram this portion ofyour mind.

You begin programming this Internal Servant of yours by first drawingits attention to what you want done and then explaining what you needdone in a simple and clear manner. Repeating the instructions in achant help fix the goals for the Id -- rhymed chants seem to be easierfor it to process. Each time you perform the ritual and repeat thechant, the programming is strengthened. Never mind that your ego andsuperego understand that you're going to program the child-like Id.It works just the same.

To direct the Id's attention to the process, you first have to impressit. Using special tools and clothing alert it that something unusualis going on and that it must pay attention. Acquiring hard-to-obtainitems, drawing symbols, performing a symbolic sacrifice (donatingmoney, say, to a good cause) are all ways of reinforcing the Id'simpression that this ceremony is very special and that the result willbe very powerful. Organized, meaningful symbols, speak to yoursubconscious mind in ways it understands, reinforcing the goals youhave set.

Drawing the circle itself establishes boundaries within yourenvironment ("The rest of the world can do what it likes Out There.All within this circle is in my control!"). Purifying the circle andconsecrating it (sprinkling water which has been blessed and saltadded) further enforce your territory, defining the borders where youare "safe". Nothing can enter this area except what you inviteinside. You further tighten these borders by calling on certainPowers.

You can call on any powers you like. Some use traditional Christianimages. Others call up deities from the religion they are mostcomfortable with. And many people use the thought/image of a beam oflight that represents either God/Goddess (whichever one they like) orthe power of light and life and goodness in the Universe.

The number of powers called as guardians varies. You may choose toinvoke one powerful being to protect your circle. Or you might call onthe Universal Being/Light and four guardians (one for each quarter ofthe compass). A third approach is to use a guardian for the fourquarters of the compass and no higher being. There is no "absolutelycorrect" system; the correct system is the one that you arecomfortable with.

Take time to choose the guardians of your circle carefully. Youshould select guardians (gods or animals or some form of life) whichhave a deeper meaning to you and whose qualities are in harmony withyour goals. For the new student, it's best to have all your Powers andGuardians from the same belief system/religion/mythic universe so thatthe symbols will be consistent and not confuse the Id.

You can use people -- saints, movie actors, figures from favorite booksas guardians. Do, however, pick someone who's dead or non-existent.The dead can't argue with your interpretation of them, whereas theliving may be highly offended to be approached as gods/guardians.

As your studies continue, you will find that your totems or guardianschange. This is to be expected; as you explore new realms in yourstudies, you may find you need guardians who deal with very specificareas to strengthen and guide you in these new fields.

But don't make the mistake of assuming that you'll become so powerfulthat you will never need the protection of the psychic shieldingcircle in some form. And don't assume that you will not need a circlefor "positive" magicks such as healing. Open is open -- and open isvulnerable. And circles strengthen and protect you by defining whatpsychological influences will be allowed to work with you.

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Handfasting (Wedding)

Ryan Hunter

The following wedding ceremony was written to provide for Pagans who must of necessity be wed in the presence of the uninitiated who are not pagan and are perhaps unaware that the bride and groom are pagan. Replace the words Bride and Groom below with the names of the happy couple. This ceremony was used by both my wife and myself and by my sister and her husband. They modified the text at the point below where it says "loving each other wholly and completely" to add the phrase "forsaking all others" as they are into monogamy. Either version works beautifully, I recommend the participants rewrite where necessary to form a legal contract that they can and will keep. It is easy to avoid being an oathbreaker if you only swear to that you will keep and avoid swearing to something just because the other party wants it or because it might be "expected" by the family. Notice: parts of this ritual were cribbed from the writings of others. I apologize in advance for failure to reference sources but after the fifteenth rewrite we had forgotten where we got the text and what was and what was not original to us. I doubt if there are quotes from other sources longer than paragraph length and thus should not be a copyright problem. If you see something that is yours, please send me mail and I will reference you in the future. Our thanks to those who paved the way.

Ryan Hunter

[PRIEST] We have come together here in celebration of the joining together of [BRIDE] and [GROOM]. There are many things to say about marriage. Much wisdom concerning the joining together of two souls has come our way through all paths of belief and from many cultures. With each union, more knowledge is gained and more wisdom gathered. Though we are unable to give all this knowledge to these two who stand before us, we can hope to leave with them the knowledge of love and its strengths and the anticipation of the wisdom that comes with time. The law of life is love unto all beings. Without love, life is nothing, without love, death has no redemption. Love is anterior to Life, posterior to Death, initial of Creation and the exponent of Earth. If we learn no more in life, let it be this.

Marriage is a bond to be entered into only after considerable thought and reflection. As with any aspect of life, it has its cycles, its ups and its downs, its trials and its triumphs. With full understanding of this, Groom and Bride have come here today to be joined as one in marriage.

Others would ask, at this time, who gives the bride in marriage, but, as a woman is not property to be bought and sold, given and taken, I ask simply if she comes of her own will and if she has her family's blessing.

Bride, is it true that you come of your own free will and accord?

[BRIDE] Yes, it is true.

[PRIEST] With whom do you come and whose blessings accompany you.

[FATHER] She comes with me, her father, and is accompanied by all of her family's blessings.

[PRIEST] Please join hands with your betrothed and listen to that which I am about to say.

Above you are the stars, below you are the stones, as time doth pass, remember...

Like a stone should your love be firm like a star should your love be constant. Let the powers of the mind and of the intellect guide you in your marriage, let the strength of your wills bind you together, let the power of love and desire make you happy, and the strength of your dedication make you inseparable. Be close, but not too close. Possess one another, yet be understanding. Have patience with one another, for storms will come, but they will pass quickly.

Be free in giving affection and warmth. Have no fear and let not the ways of the unenlightened give you unease, for God is with you always.

Groom, I have not the right to bind thee to Bride, only you have this right. If it be your wish, say so at this time and place your ring in her hand.

[GROOM] It is my wish.

[PRIEST] Bride, if it be your wish for Groom to be bound to you, place the ring on his finger. (Bride places ring on Groom's left ring finger.)

Bride, I have not the right to bind thee to Groom, only you have this right. If it be your wish, say so at this time and place your ring in his hand.

[BRIDE] It is my wish.

[PRIEST] Groom, if it be your wish for Bride to be bound to you, place the ring on her finger. ( Groom places ring on Bride's left ring finger.)

(to Groom) Repeat after me:

I, [groom (full name)], in the name of the spirit of God that resides within us all, by the life that courses within my blood and the love that resides within my heart, take thee, [bride (full name)], to my hand, my heart and my spirit, to be my chosen one. To desire thee and be desired by thee, to possess thee and be possessed by thee without sin or shame, for naught can exist in the purity of my love for thee. I promise to love thee wholly and completely without restraint, in sickness and in health, in plenty and in poverty, in life and beyond, where we shall meet, remember, and love again. I shall not seek to change thee in any way. I shall respect thee, thy beliefs, thy people and thy ways as I respect myself.

(to Bride) Repeat after me:

I, [bride (full name)], in the name of the spirit of God that resides within us all, by the life that courses within my blood, and the love that resides within my heart, take thee, [groom (full name)], to my hand, my heart, and my spirit to be my chosen one. To desire and be desired by thee, to possess thee and be possessed by thee without sin or shame, for naught can exist in the purity of my love for thee. I promise to love thee wholly and completely without restraint, in sickness and in health, in plenty and in poverty, in life and beyond, where we shall meet, remember, and love again. I shall not seek to change thee in any way. I shall respect thee, thy beliefs, thy people and thy ways as I respect myself.

[PRIEST] (hands chalice to the groom, saying:) May you drink your fill from the cup of love.

(Groom holds chalice to bride while she sips then bride takes chalice and holds it to groom while he sips. The chalice is then handed back to the Priest who sets it on the table. Next the Priest takes the plate of bread, giving it to the groom. Same procedure repeated with bread, groom feeding bride and bride feeding groom.)

By the power vested in me by God and the State of Alabama, I now pronounce you husband and wife. May your love so endure that its flame remains a guiding light unto you.

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Initiation Into The Coven, Outdoor Version

Candidates for initiation should be in good mental and physical health. They should also beof legal age and have sought out the Craft of their own free will.

(All references below are to a female candidate. In case of a male, all instances of 'she'become 'he' and the High Priest and High Priestess swap roles.)

Before being accepted into the Coven she should spend sometimelearning about the Craft and magic and such. She should know aboutpractices that most people get uptight about. She should be told thatinitiations are perfectly safe and voluntary. Also, if at any timeprior to taking the oath she wants to back out, she can do so with outfear or other recriminations.

The candidate must choose a Craft name. This name should not be acommon American name and must have personal meaning to the candidate.

Traditionally the apprenticeship lasted for a year and a day.This is a good idea if it can be done. Before she can be initiated,the Coven must vote. A single no is sufficient to not allow thecandidate to be initiated into that particular Coven.

This ritual is written for use in the woods. There has to be apath leading from the staging area to a clearing where a fire can belit. To save time, the fire should be setup but not lighted.

The bathtub should be set up along the path and filled with warmwater and the other ingredients. The water will also have to beconsecrated.

The candidate should be brought to the staging area by theirsponsor. She should be wearing clothing that can be cut away easily bya sword without undoing buttons or stepping out of pants legs. Thecandidate should be lead down the path by the sponsor. After a littleways a member of the Coven, the Challenger, should step onto the path.They might want to wear a mask. They take the sword that they carryand say:"Who comes to the gate?"

The candidate, coached beforehand, answers:"It is I, (new Craft name), child of earth and starry heaven."

Challenger:"Who speaks for you?"

Sponsor:"It is I, ________, who vouches for her."

The Challenger holds the point of the sword up to the candidate'sheart, and says:"You are about to enter a vortex of power, a place beyond imagining, where birth and death, dark and light, joy and pain, meet and make one. You are about to step between the worlds, beyond time, outside the realm of your human life. You who stands on the threshold of the dread Mighty Ones, have you the courage to make the essay? For know it is better to fall on my blade and perish than to make the attempt with fear in thy heart!"

The apprentice answers:"I tread the path with perfect love and perfect trust."

The Challenger replies:"Prepare for death and rebirth."

And the Challenger takes the sword and cuts off the apprentice'sclothing till she is standing naked. The Challenger grounds theirsword to the Earth. The Challenger should then blindfold the candidateand tie a cord around their wrists and one ankle while saying:"And She was bound as all living things must be,who would enter the Kingdom of Death. And Her feet wereneither bound nor free."

The candidate is led to the tub and bathed, while still blindfolded,by the rest of the Coven. While being bathed, she must remain quiet.She is helped from the tub and dried off. The candidate is then carriedto the Circle. Everyone in the Coven, starting with the High Priest,kisses her and says:"Thus are all first brought into the world, and thus are all first brought into the Coven."

The High Priest now leads the candidateto each of the four corners and introduces her to the Guardians, ofcourse going deosil.

"Hail Guardians of the Watchtowers of the East and all the MightyOnes of the Craft. Behold _________(new name), who will now bemade Priestess and Witch."

The candidate is brought back to the altar. The High Priest kneels andgives her the Five Fold Kiss; that is, he kisses her on both feet,both knees, womb, both breasts, and the lips, starting with the rightof each pair. He says as he does this:

"Blessed be thy feet, that have brought thee in these ways.
Blessed be thy knees, that shall kneel at the sacred altar.
Blessed be thy womb, without which we would not be.
Blessed be thy breasts, formed in beauty.
Blessed be thy lips, that shall utter the Sacred Names."For the kiss on the lips, they embrace, length-to-length, with theirfeet touching each others. When he reaches the womb, she spreads herarms wide, and the same after the kiss on the lips. The candidate isthen measured with the other piece of cord from head to toe. The cordis cut. She is then measured around the head and chest and knots aretied to mark these lengths. The High Priestess rolls up the cord andasks the candidate: "Are you willing to swear the oath?"

The candidate answers: "I am."

The High Priestess asks: "Are you willing to suffer to learn?"

The candidate answers: "Yes."

The High Priestess takes the apprentice's hand and with a needleproperly purified by fire and water, pricks her finger, squeezing a fewdrops out onto the measure. The candidate then kneels and places onehand on her head and the other beneath her heel and she repeats whatis read to her. The High Priest says:

"This is the Charge of the Coven:
That I will keep secret what I am asked to keep secret,and never divulge the names or dwelling places of our peopleunless by their consent.
That I will learn and try to master the Art Magical;but ever remember the rune: "What good be the tools withoutthe inner light? What good be magic without wisdom sight?"
That in due course I will strive to find a worthy pupil inmagic, to whom in future years I can hand down the knowledgeI acquire.
That I will never use the Art Magical merely to impressfoolish persons, nor for any wrongful end.
That I will help the Craft of the Wise, and hold its honoras I would my own.
That I consider these vows taken before the Elder Gods;and that if I betray this Charge I accept as my just rewardthat retribution of destiny which overtakes those who baselybetray the trust and confidence that others have placed inthem.
 Know that none can escape the fate, be it curse orblessing, which they make for themselves, either in this lifeor in another life."The High Priestess says:"Repeat after me:
 'I, ________, do of my own free will mostsolemnly swear to protect, help and defend my sisters and brothers ofthe Art and to keep the Coven's Charge.
I always keep secret all that must not be revealed.
This do I swear on my mother's womb and my hopes of future lives,mindful that my measure has been taken, and in the presence ofthe Mighty Ones.'
All between my two hands belongs to the Goddess."

The candidate repeats the oath. The Coven shouts:"So mote it be!"

The High Priest says: "Arise and be anointed."

The High Priest then makes an X mark on the initiate's forehead, breastand genitals while saying:"May your mind be free. May your heart be free. May your body befree. I give you the Craft name of ______"

The rest of the Coven members grab her suddenly, lift her if possibleand carry her three times around the Circle, laughing and shrieking.They then lay her face down before the altar and press her into theground. Gradually the pressure changes to stroking. They chant her newname, raising a Cone of Power over her. The blindfold is removed andshe is told:

"Know that the hands that have touched you are the hands of love.Thus are all first brought into the world, and thus are all firstbrought into the Coven."

The Charge of the Goddess is spoken and any other myths, mysteries,and secrets are revealed. She is also told the Coven names of all themembers. The High Priestess returns the measure, saying:

"In the Burning Times, when each member of the Coven held thelives of the others in their hands, this would have been kept and beused against you should you endanger the others. But in these morefortunate times, love and trust prevail, so take this, keep it or burnit, and be free to go or to stay as your heart leads you."

The service goes on as usual, be it New or Full Moon or Sabbat. Beforethe Circle is opened, the new initiate is taken to the four cornersagain and introduced to the Guardians again.

Starhawk; "The Spiral Dance: Rebirth of the Ancient Religion of theGoddess"; HarperRow 1979
Valiente, Doreen; "Witchcraft for Tomorrow"; Phoenix Publishing 1985

Transcribed to computer file by Seastrider
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Neo-Pagan Ritual

#1619  05 Aug 85  22:48:33 (RECV'D)
From: Curly Howard  To: Da Sysop
See also msg # 17
Subject: NEO-PAGANISMAlright, I don't want to sound dumb, but I have no idea what theserituals entail. What goes on during these, and what is their purpose?
 Curly Howard

#1719  06 Aug 85  11:59:57 (RECV'D)
From: Brad Hicks  REPLY To: Curly Howard
Reply to msg # 16    See also msg # 18
Subject: NEOPAGAN RITUALBoy, you don't ask the easy ones. Dr. Regardie takes 12 volumes toanswer this one; Aleister Crowley, 13 or so; Isaac Bonewits, two (andthat's only introductory).

I'll try to summarize, but if you're really interested, track downStarhawk's THE SPIRAL DANCE for further details. Most scholars divideritual into two classes: 1) theurgic, and 2) thaumaturgic. In fancywords, this means that either you are praying to make your self "abetter person" or "closer to God/dess" or "to be saved from your sins",or you are praying for the God/dess to intervene in the world aroundyou - prayers for peace, for money, for health, etc.

Neopagan ritual partakes of both aspects, to some extent. In atypical ritual, various techniques (as old as humanity) are used to"raise the power," then the power is focused via magickal symbols tocontact the God(s) and/or Goddess(es) who are being called upon.He/She/They take that magickal energy, augment it, and return it tothe circle. The High Priest/ess then focuses that energy on thetarget - the object or person to be affected, if any - then anyenergies that remain (or the total energy, if there is no magickaltarget) are returned to the Gods, via a process called "grounding."

To paraphrase Uncle Isaac's wonderful book on the subject, you havethe wind-up, the pitch, and the follow-through.

The windup uses any ritual techniques that are appropriate to a)the setting, b) the purpose of the ritual, c) the deities beingcontacted, and d) the skills of the participants. The universals arechanting, dance, and "ritual theatre." There are, of course, others.

The "pitch" uses beautiful, poetic imagery in guided meditationsand ritual movement. Occasionally (if possible), this uses music anddance. Once the gods are contacted and the energy flows, it isconcentrated in an object - usually cakes and wine, but occasionallyby other means - and distributed, symbolically to all theparticipants. Having partaken of the energy thus raised, the guidedmeditations direct the people in focusing their energy on the purposeat hand.

Finally, the High Priest or Priestess goes through a"follow-through", which involves dissolving the "group mind",reassuring people that what we have worked is done and was effective,and then "grounding" any loose energies, so that when the group leavesthe ritual circle, they are back in their normal minds.

As I write, it occurs to me that the real answer to your questionlies in that last sentence - "back in their normal minds." Neopaganritual is a collection of tools and techniques for altering yourconsciousness, temporarily, to a place where the Gods and Goddessesare real and near, where we as their children and lovers and friendscan worship them, and where the magick we work can come true. Havingconvinced ourselves of this, we act on it, then return to our dailylives refreshed.

(Gods, what a bunch of gibberish! You would have been better off reading the books!)

Anyway, I tried. Anyone else (esp. Black Dragon if he shows upagain, as he's worked at least as much ritual as I) please feel freeto add or comment. Was this the kind of answer you wanted, Curly?

Reverend Talespinner, O.S.C.
Clan Destiny Chapel of Eris & Dionysus
(aka Brad Hicks)

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A Celebration of May Day

by Gwydion Cinhil Kirontin

"Perhaps it's just as well that you won't be here... to be offended by thesight of our May Day celebrations."
Lord Summerisle to Sgt. Howie from "The Wicker Man"

               There are four great festivals of the Pagan Celtic year and          the modern Witch's calendar, as well.  The two greatest of these          are Halloween (the beginning of winter) and May Day (the          beginning of summer).  Being opposite each other on the wheel of          the year, they separate the year into halves.  Halloween (also          called Samhain) is the Celtic New Year and is generally          considered the more important of the two, though May Day runs a          close second.  Indeed, in some areas -- notably Wales -- it is          considered the great holiday.

               May Day ushers in the fifth month of the modern calendar          year, the month of May.  This month is named in honor of the          goddess Maia, originally a Greek mountain nymph, later identified          as the most beautiful of the Seven Sisters, the Pleiades.  By          Zeus, she is also the mother of Hermes, god of magic.  Maia's          parents were Atlas and Pleione, a sea nymph.

               The old Celtic name for May Day is Beltane (in its most          popular Anglicized form), which is derived from the Irish Gaelic          "Bealtaine" or the Scottish Gaelic "Bealtuinn", meaning          "Belfire", the fire of the Celtic god of light (Bel, Beli or          Belinus).  He, in turn, may be traced to the Middle Eastern god          Baal.

               Other names for May Day include: Cetsamhain ("opposite          Samhain"), Walpurgisnacht (in Germany), and Roodmas (the medieval          Church's name).  This last came from Church Fathers who were          hoping to shift the common people's allegiance from the Maypole          (Pagan lingam -- symbol of life) to the Holy Rood (the Cross --          Roman instrument of death).

              Incidentally, there is no historical justification for          calling May 1st "Lady Day".  For hundreds of years, that title          has been proper to the Vernal Equinox (approx. March 21st),          another holiday sacred to the Great Goddess.  The nontraditional          use of "Lady Day" for May 1st is quite recent (within the last 15          years), and seems to be confined to America, where it has gained          widespread acceptance among certain segments of the Craft          population.  This rather startling departure from tradition would          seem to indicate an unfamiliarity with European calendar customs,          as well as a lax attitude toward scholarship among too many          Pagans.  A simple glance at a dictionary ("Webster's 3rd" or          O.E.D.), encyclopedia ("Benet's"), or standard mythology          reference (Jobe's "Dictionary of Mythology, Folklore & Symbols")          would confirm the correct date for Lady Day as the Vernal Equinox.

               By Celtic reckoning, the actual Beltane celebration begins on          sundown of the preceding day, April 30, because the Celts always          figured their days from sundown to sundown.  And sundown was the          proper time for Druids to kindle the great Bel-fires on the tops          of the nearest beacon hill (such as Tara Hill, Co. Meath, in          Ireland).  These "need-fires" had healing properties, and          skyclad Witches would jump through the flames to ensure protection.

 Sgt. Howie (shocked): "But they are naked!"
Lord Summerisle: "Naturally. It's much too dangerous to jumpthrough the fire with your clothes on!"

               Frequently, cattle would be driven between two such bonfires          (oak wood was the favorite fuel for them) and, on the morrow,          they would be taken to their summer pastures.

               Other May Day customs include: processions of chimney-sweeps          and milk maids, archery tournaments, morris dances, sword dances,          feasting, music, drinking, and maidens bathing their faces in the          dew of May morning to retain their youthful beauty.

              In the words of Witchcraft writers Janet and Stewart Farrar,          the Beltane celebration was principly a time of "...unashamed          human sexuality and fertility."  Such associations include the          obvious phallic symbolism of the Maypole and riding the hobby          horse.  Even a seemingly innocent children's nursery rhyme, "Ride          a cock horse to Banburry Cross..." retain such memories.  And the          next line "...to see a fine Lady on a white horse" is a reference          to the annual ride of "Lady Godiva" though Coventry.  Every year          for nearly three centuries, a sky-clad village maiden (elected          Queen of the May) enacted this Pagan rite, until the Puritans put          an end to the custom.

               The Puritans, in fact, reacted with pious horror to most of          the May Day rites, even making Maypoles illegal in 1644.  They          especially attempted to suppress the "greenwood marriages" of          young men and women who spent the entire night in the forest,          staying out to greet the May sunrise, and bringing back boughs of          flowers and garlands to decorate the village the next morning.          One angry Puritan wrote that men "doe use commonly to runne into          woodes in the night time, amongst maidens, to set bowes, in so          muche, as I have hearde of tenne maidens whiche went to set May,          and nine of them came home with childe."  And another Puritan          complained that, of the girls who go into the woods, "not the          least one of them comes home again a virgin."

               Long after the Christian form of marriage (with its          insistence on sexual monogamy) had replaced the older Pagan          handfasting, the rules of strict fidelity were always relaxed for          the May Eve rites.  Names such as Robin Hood, Maid Marion and          Little John played an important part in May Day folklore, often          used as titles for the dramatis personae of the celebrations.          And modern surnames such as Robinson, Hodson, Johnson and Godkin          may attest to some distant May Eve spent in the woods.

               These wildwood antics have inspired writers such as Kipling:
                        Oh, do not tell the Priest our plight,
                           Or he would call it a sin;
                        But we have been out in the woods all night,
                           A-conjuring Summer in!

          And Lerner and Lowe:
                           It's May!  It's May!
                           The lusty month of May!...
                           Those dreary vows that ev'ryone takes,
                           Ev'ryone breaks.
                           Ev'ryone makes divine mistakes!
                           The lusty month of May!

               It is certainly no accident that Queen Guinevere's          "abduction" by Meliagrance occurs on May 1st when she and the          court have gone a-Maying, or that the usually efficient Queen's          guard, on this occasion, rode unarmed.

               Some of these customs seem virtually identical to the old          Roman feast of flowers, the Floralia, three days of unrestrained          sexuality which began at sundown April 28th and reached a          crescendo on May 1st.

               By the way, due to various calendrical changes down through          the centuries, the traditional date of Beltane is not the same as          its astrological date.  This date, like all astronomically          determined dates, may vary by a day or two depending on the year.          However, it may be calculated easily enough by determining the          date on which the sun is at 15 degrees Taurus.  British Witches          often refer to this date as Old Beltane, and folklorists call it          Beltane O.S. ("Old Style").  Some Covens prefer to celebrate on          the old date and, at the very least, it gives one options.  If a          Coven is operating on "Pagan Standard Time" and misses May 1st          altogether, it can still throw a viable Beltane bash as long as          it's before this date.  This may also be a consideration for          Covens that need to organize activities around the week-end.

              This date has long been considered a "power point" of the          Zodiac, and is symbolized by the Bull, one of the four          "tetramorph" figures featured on the Tarot cards the World and          the Wheel of Fortune.  (The other three are the Lion, the Eagle          and the Spirit.) Astrologers know these four figures as the          symbols of the four "fixed" signs of the Zodiac (Taurus, Leo,          Scorpio and Aquarius, respectively), and these naturally align          with the four Great Sabbats of Witchcraft.  Christians have          adopted the same iconography to represent the four gospel-writers.

               But for most, it is May 1st that is the great holiday of          flowers, Maypoles, and greenwood frivolity.  It is no wonder          that, as recently as 1977, Ian Anderson could pen the following          lyrics for Jethro Tull:

 For the May Day is the great day,
Sung along the old straight track.
And those who ancient lines did ley
Will heed this song that calls them back.

THE END

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Midwinter Night's Eve: Yule

by Mike Nichols

Our Christian friends are often quite surprised at howenthusiastically we Pagans celebrate the 'Christmas' season. Eventhough we prefer to use the word 'Yule', and our celebrations may peaka few days before the 25th, we nonetheless follow many of thetraditional customs of the season: decorated trees, carolling,presents, Yule logs, and mistletoe. We might even go so far asputting up a 'Nativity set', though for us the three centralcharacters are likely to be interpreted as Mother Nature,Father Time, and the Baby Sun-God. None of this will come as asurprise to anyone who knows the true history of the holiday, ofcourse.

In fact, if truth be known,the holiday of Christmas has alwaysbeen more Pagan than Christian, with its associations of Nordicdivination, Celtic fertility rites and Roman Mithraism. That is whyboth Martin Luther and John Calvin abhorred it, why the Puritansrefused to acknowledge it, much less celebrate it (to them, no day ofthe year could be more holy than the Sabbath), and why it was evenmade illegal in Boston! The holiday was already too closelyassociated with the birth of older Pagan gods and heroes. And many ofthem (like Oedipus, Theseus, Hercules, Perseus, Jason, Dionysus,Apollo, Mithra, Horus and even Arthur) possessed a narrative of birth,death and resurrection that was uncomfortably close to that of Jesus.And to make matters worse, many of them predated the ChristianSavior.

Ultimately, of course, the holiday is rooted deeply in the cycleof the year. It is the Winter Solstice that is being celebrated,seed-time of the year, the longest night and shortest day. It is thebirthday of the new Sun King, the Son of God -- by whatever name youchoose to call him. On this darkest of nights, the Goddess becomesthe Great Mother and once again gives birth. And it makes perfectpoetic sense that on the longest night of the winter, 'the dark nightof our souls', there springs the new spark of hope, the Sacred Fire,the Light of the World, the Coel Coeth.

That is why Pagans have as much right to claim this holiday asChristians. Perhaps even more so, as the Christians were rather latein laying claim to it, and tried more than once to reject it. Therehad been a tradition in the West that Mary bore the child Jesus on thetwenty-fifth day, but no one could seem to decide on the month.Finally, in 320 C.E., the Catholic Fathers in Rome decided to make itDecember, in an effort to co-opt the Mithraic celebration of theRomans and the Yule celebrations of the Celts and Saxons.

There was never much pretense that the date they finally chose washistorically accurate. Shepherds just don't 'tend their flocks bynight' in the high pastures in the dead of winter! But if one wishesto use the New Testament as historical evidence, this reference maypoint to sometime in the spring as the time of Jesus's birth. This isbecause the lambing season occurs in the spring and that is the onlytime when shepherds are likely to 'watch their flocks by night' -- tomake sure the lambing goes well. Knowing this, the Eastern half ofthe Church continued to reject December 25, preferring a 'movabledate' fixed by their astrologers according to the moon.

Thus, despite its shaky start (for over three centuries, no-oneknew when Jesus was supposed to have been born!), December 25 finallybegan to catch on. By 529, it was a civic holiday, and all work orpublic business (except that of cooks, bakers or any that contributedto the delight of the holiday) was prohibited by the EmperorJustinian. In 563, the Council of Braga forbade fasting on ChristmasDay, and four years later the Council of Tours proclaimed the twelvedays from December 25 to Epiphany as a sacred, festive season. Thislast point is perhaps the hardest to impress upon the modern reader,who is lucky to get a single day off work. Christmas, in the MiddleAges, was not a single day, but rather a period of twelve days, fromDecember 25 to January 6. The Twelve Days of Christmas, in fact. Itis certainly lamentable that the modern world has abandoned thisapproach, along with the popular Twelfth Night celebrations.

Of course, the Christian version of the holiday spread to manycountries no faster than Christianity itself, which means that'Christmas' wasn't celebrated in Ireland until the late fifth century;in England, Switzerland and Austria until the seventh; in Germanyuntil the eighth; and in the Slavic lands until the ninth and tenth.Not that these countries lacked their own mid-winter celebrations ofYuletide. Long before the world had heard of Jesus, Pagans had beenobserving the season by bringing in the Yule log, wishing on it, andlighting it from the remains of last year's log. Riddles wereposed and answered, magic and rituals were practiced, wild boars weresacrificed and consumed along with large quantities of liquor, corndollies were carried from house to house while carolling, fertilityrites were practiced (girls standing under a sprig of mistletoe weresubject to a bit more than a kiss), and divinations were cast for thecoming Spring. Many of these Pagan customs, in an appropriatelywatered-down form, have entered the mainstream of Christiancelebration, though most celebrants do not realize (or do not mentionit, if they do) their origins.

For modern Witches, Yule (from the Anglo-Saxon 'Yula', meaning'wheel' of the year) is usually celebrated on the actual WinterSolstice, which may vary by a few days, though it usually occurs on oraround December 21st. It is a Lesser Sabbat or Lower Holiday inthe modern Pagan calendar, one of the four quarter-days of the year,but a very important one. This year (1988) it occurs on December 21stat 9:28 am CST. Pagan customs are still enthusiastically followed.Once, the Yule log had been the center of the celebration. It waslighted on the eve of the solstice (it should light on the first try)and must be kept burning for twelve hours, for good luck. It shouldbe made of ash. Later, the Yule log was replaced by the Yule treebut, instead of burning it, burning candles were placed on it. InChristianity, Protestants might claim that Martin Luther invented thecustom, and Catholics might grant St. Boniface the honor, but thecustom can demonstrably be traced back through the Roman Saturnaliaall the way to ancient Egypt. Needless to say, such a tree should becut down rather than purchased, and should be disposed of by burning,the proper way to dispatch any sacred object.

Along with the evergreen, the holly and the ivy and the mistletoewere important plants of the season, all symbolizing fertility andeverlasting life. Mistletoe was especially venerated by the CelticDruids, who cut it with a golden sickle on the sixth night of themoon, and believed it to be an aphrodisiac. (Magically -- notmedicinally! It's highly toxic!) But aphrodisiacs must have been thesmallest part of the Yuletide menu in ancient times, as contemporaryreports indicate that the tables fairly creaked under the strain ofevery type of good food. And drink! The most popular of which wasthe 'wassail cup' deriving its name from the Anglo-Saxon term 'waeshael' (be whole or hale).

Medieval Christmas folklore seems endless: that animals will allkneel down as the Holy Night arrives, that bees hum the '100th psalm'on Christmas Eve, that a windy Christmas will bring good luck, that aperson born on Christmas Day can see the Little People, that a cricketon the hearth brings good luck, that if one opens all the doors of thehouse at midnight all the evil spirits will depart, that you will haveone lucky month for each Christmas pudding you sample, that the treemust be taken down by Twelfth Night or bad luck is sure to follow,that 'if Christmas on a Sunday be, a windy winter we shall see', that'hours of sun on Christmas Day, so many frosts in the month of May',that one can use the Twelve Days of Christmas to predict the weatherfor each of the twelve months of the coming year, and so on.

Remembering that most Christmas customs are ultimately based uponolder Pagan customs, it only remains for modern Pagans to reclaimtheir lost traditions. In doing so, we can share many common customswith our Christian friends, albeit with a slightly differentinterpretation. And thus we all share in the beauty of this mostmagical of seasons, when the Mother Goddess once again gives birthto the baby Sun God and sets the wheel in motion again. To concludewith a long-overdue paraphrase: 'Goddess bless us, every one!'

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Winter Solstice or Yule

The High Priestess says:

"This is the night of the solstice, the longest night of theyear. Now darkness triumphs; and yet, gives way and changes intolight. The breath of nature is suspended: all waits while within theCauldron, the Dark King is transformed into the Infant Light. We watchfor the coming of dawn, when the Great Mother again gives birth to theDivine Child Sun, who is bringer of hope and the promise of summer.This is the stillness behind motion, when time itself stops; thecenter is also the circumference of all. We are awake in the night. Weturn the Wheel to bring the light. We call the sun from the womb ofnight. Blessed Be!"Purify, cast the circle, but do not light the candles. Invoke theGoddess and God. All sit down and begin an antiphonal chant.

All:

"To die and be reborn,The Wheel is turning,What must you lose to the night?" (repeat)Covener: "Fear."

All:

"Fear is lost to the night.
Fear is lost to the night.
To die and be reborn,
The Wheel is turning,
What must you lose to the night?"Continue interjecting lines and echoing each other until theenergy dies away. Stand up and link hands. The High Priest standsbefore the altar, holding an animal skull filled with salt. The HighPriestess leads a slow spiral procession that first snakes outwardso that each member is brought to face the High Priest. They arechanting:

"The light was born,
And the light has died." (repeat)Another Priestess whispers:

"Everything passes,
All fades away." (repeat)The High Priest places a pinch of salt on each member's tongue and says:

"My body is salt,
 Taste the breath of death."The High Priestess leads the spiral inward, until the members arehuddled together. She leads an improvised trance induction, slowlysuggesting that they crumble to the Earth and sleep. As all lie down,they are sent into a deeper trance with a multivoiced induction. As itfades out, they are told:

"You are entering a space of perfect freedom." Time is allowed for trance in the state of suspension before birth.

The High Priestess approaches one of the coveners, stands by herhead with her legs apart and pulls her through, symbolically givingher birth. She becomes part of the birth canal; they continue theprocess with the other coveners, the birth canal growing longer. Themen of the coven take the newborns one by one and lay them back downto sleep, telling them:

"Sleep the sleep of the newborn."As all sink back into trance, they are guided into avisualization of their hopes for their new life to come. Priestesssmears honey on their tongues, one by one, saying:

"Taste the sweetness of life."A new chant begins softly, builds in power as it gradually wakesthe sleepers, who join in on repeating lines:

"Set sail, set sail,
Follow the twilight to the West,
Where you may rest.

Set sail, set sail,
Turn your face where the sun grows dim,
Beyond the rim, beyond the rim.

Set sail, set sail,
One thing becomes another,
In the Mother, in the Mother.

Set sail, set sail,
Make of your heart a burning fire,
Build it higher, build it higher.

Set sail, set sail,
Pass in an instant through the open gate,
It will not wait, it will not wait.

Set sail, set sail,
Over the dark of the sunless sea,
You are free, you are free.

Set sail, set sail,
Guiding the ship of the rising sun,
You are the one, you are the one.

Set sail, set sail,
Into the raging wind and storm,
To be reborn, to be reborn.

Set sail, set sail,
Over the waves where the spray blows white,
To bring the light, to bring the light."All:

"We are awake in the night!
We turn the Wheel to bring the light!
We call the sun from the womb of night!"The High Priestess says:

"He sets his face to the West, but in the East arises!"All: "Who is that?"

P: "Who goes down in darkness?"

All: "Who is that?"

P: "Who sails?"

All: "Who is that?"

P: "The Renewer."

All: "Who is that?"

P: "Who brings the golden fruit."

All: "Who is that?"

P: "Unstained."

All: "Who is that?"

P: "Whose hands are open?"

All: "Who is that?"

P: "Whose eyes are bright?"

All: "Who is that?"

P: "Whose face is shining?"

All: "Who is that?"

P: "Morning's hope."

All: "Who is that?"

P: "Who passes the gate?"

All: "Who is that?"

P: "Who returns in light?"

All: "Who is that?"

P: "A glow between twin pillars."

All: "Who is that?"

P: "A cry between thighs."

All: "Io! Evohe! Io! Evohe!"

High Priestess: (leading, repeated by all)

"Queen of the sun!
Queen of the Moon!
Queen of the horns!
Queen of the fires!
Bring to us the Child of Promise!

It is the Great Mother
Who gives birth to Him.
It is the Lord of Life,
Who is born again!
Darkness and tears
Are set aside,
When the sun comes up again!

Golden sun,
Of hill and field,
Light the earth!
Light the skies!
Light the waters!
Light the fires!
All: "Io! Evohe! Io! Evohe!"The High Priest lights the fire and point candles and all begin chanting:

"I who have died am alive again today,
And this is the sun's birthday! (repeat)

This is the birthday of life and love and wings,
And the gay great happening illimitably earth.

We are born again, we shall live again! (repeat).
The Sun Child, the Winterborn King!"Build a Power Chant, focused on reawakening life. Share feasting andfriendship, ideally until dawn. Before ending, the High Priestesssays:

"The Dark God has passed the Gate,
He has been reborn through the Mother,
With Him we are each reborn!"All:

"The tide has turned!
The light will come again!
In a new dawn, in a new day,
The sun is rising!
Io! Evohe! Blessed Be!"Open the Circle.

 Starhawk; "The Spiral Dance: Rebirth of the Ancient Religion of theGoddess"; HarperRow 1979 
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Yule in Britain

Copyright  copyright 1987, Tana Culain

Midwinter has long been a traditional time for celebration andmerrymaking in Britain. All of the activities at midwinter weremeant to ensure that the season would renew itself and the dayswould begin to grow longer again. Greenery was brought intodecorate the house: evergreen to symbolize the promise of life tocome even in the darkest winter; the mistletoe, believed to holdthe life of the host tree even when the tree itself appeared tobe dead in winter; and the holly and ivy, symbols of male andfemale, both of course necessary for new life. Carols, some ofwhich survive to this day, such as the Gower Wassail, were sung.The earliest carols consisted of taking hands and singing whiledancing in a ring or around a bush, May tree, or even an appletree (as in the case of the Apple Tree Wassail, sung in hopes ofa good crop of cider the following year).

 The Wassail Carols in particular date back to the Vikinginvasions of England, about 700 A.D., when the greeting was "Vesheill". By Anglo-Saxon times, the greeting had evolved into "Waesthu hal", meaning "be whole" or "good health". The response was"drink  hail", meaning "I drink and good luck be to you". Peoplewould travel from house to house in the village bringing goodwishes and carrying an empty bowl. The master of the house beingwassailed was expected to fill the bowl with a hot spicy ale andthen it would be passed around to the carolers.

Midwinter was also a time for exchanging gifts and for feasting.Turkey only dates to the 1500's. Much more common were boar,geese, capons, swans, and pheasants. Minced pies were originallymade with meat, and with the coming of spices to England duringthe Crusades, plum pudding became quite the traditional dish.Plum pudding makes a great dish for cakes and wine in the Yulecircle, especially if you pour warmed brandy over it and set itafire before the blessing.

While I am writing about midwinter customs in Britain because ourheritage in .K.A.M. is largely Celtic in origin, the Isles do nothave a monopoly on Yule. The Romans celebrated Saturnalia forseven days around the Solstice, and it was a time to look aheadand rejoice in the longer days to come. Slaves and mastersswitched places at table, and presents were exchanged. ThePersian Mithraists held December 25th as sacred to the birth oftheir Sun God, Mithras, and celebrated it as a victory of lightover darkness. And in Sweden, December 13th was sacred to theGoddess Lucina, Shining One, and was a celebration of the returnof the light. On Yule itself, around the 21st, bonfires were litto honor Odin and Thor.

Midwinter has always been a Pagan holiday, so much so that duringthe 1600's the Christian Christmas was recognized as acelebration based on Pagan customs and was outlawed in Englandand many of the colonies in America.

(Text version of the Journal has "Gower Wassail" here)

A Monthly Rune (Traditional)

January   By this fire I warm my hands
February  And with my spade I delve my lands
March     Here I set my seeds to spring
April     And here I hear the birds to sing
May       I am as light as bird in the treetop
June      And I take pains to weed my crop
July      With my scythe my mead I mow
August    And here I shear my corn full low
September With my flail I earn my bread
October   And here I sow my wheat so red (Winter wheat)
November  At Martinmas I kill my swine *
December  And at Yule I drink red wine
* Martinmas, November 11, is a christianization of the PaganCeltic Hallows when the herds were culled.

Recipe for Wassail for 8

3 red apples
3 oz brown sugar
2 pints brown ale, apple cider, or hard cider
1/2 pint dry sherry or dry white wine
1/4 tsp cinnamon
1/4 teaspoon ginger
strips of lemon peel

Core and heat apples with brown sugar and some of the ale orcider in an oven for 30 minutes.  Put in large pan and add restof spices and lemon peel, simmer on stove top of 5 minutes. Addmost of the alcohol at the last minute so it heats up but doesnot evaporate. Burgundy and brandy  can be substituted to the aleand sherry. White sugar and halved oranges may also be added totaste.Plum Pudding

1/4 lb. flour
1/4 lb. currants
1 tsp. salt
1/4 lb. sultanas (small raisins)
1 tsp. allspice
2 cooking apples, peeled, cored and chopped
1 tsp. ginger
1 ounce cut mixed (citrus) peel
1 tsp. cinnamon
2 oz. shredded almonds
pinch fresh grated nutmeg
Juice and grated rind of 1 orange and 1 lemon
1/4 lb. fresh breadcrumbs
1/4 lb. molasses (treacle)
1/2 lb. shredded suet
4 large eggs
1/4 lb. brown sugar
2 tbsp. brandy
1/4 lb. dried chopped apricots
1/4 lb. prunes
1/4 lb dates

Sift flour, salt and spices into a large bowl. Stir inbreadcrumbs, suet and sugar. Add fruits, peel and rind. Beatlemon and orange juice, molasses and eggs together and add toother ingredients.  Steam for 6 hours -- a coffee tin filled withthe mixture and placed in a steamer in a covered pan does well.A little vinegar and lemon juice in the water will prevent thepan from discoloration.  After steaming cover in a cool place andlet age as long as possible -- usually about 5 weeks.  To serve,re-steam for another 3 hours.  Remove from tin, douse with warmbrandy and set it ablaze!

If you haven't got six weeks before Yule to prepare a properpudding (I never do) a tinned one from Crosse & Blackwell will dofine. Just be sure to always heat the pudding first, no matterwho made it, or all the warmed brandy in the world won't help.And don't forget the hard sauce!

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Witches' Lesser Banishing Ritual of the Pentagram

by Paul Hume

The following text was an addendum to some Wiccan friends of minewritten in 1986. It followed a fairly standard instruction in theLesser Banishing Ritual of the Pentagram, with which they were notfamiliar. We were feeling out some linking techniques leading to aproposed joint ritual involving several Wiccans and two ceremonialqabalists (one Thelemite -- ie. myself, and another). While eventsconspired to torpedo this project, some interesting ideas came alongon both sides. The goal was a set of brief rituals meaningful toboth traditions which we could practice individually, thus buildingup a group current prior to the date of the proposed rite (Samhain ofthat year). Herewith my notes on "The Wiccan Pentagram" ritual whichevolved during this project. My primary source of God Forms was PaulHuson's "Mastering Witchcraft" which was my main source of informationon Wicca at the time (I've done considerable study elsewhere since).

Non-Solar symbolism

A ritual can be modified in many ways, to refit it for a differentset of symbols, for example. I have taken the liberty of doing someresearch into alternate symbols for the Lesser Ritual of the Pentagramsince I know that you work a lunar-feminine current (Wicca) whereas Iuse more solar-masculine symbols in my current (Thelemite). TheQabalistic Cross This might be used as is, though you could use theEnglish if you don't feel that the Hebrew is relevant. I am sure yourecognize the words as being similar to the end of the Lord's Prayerin the King James Version: 'Unto thee, the Kingdom and the Power andthe Glory, forever! Amen.' I would point out that this formula wasaround a long time before Christ, much less the translators of theStandard Revised Version of the Bible. If you dislike such aspecifically Christian form, it may be replaced with the words KETHER(KEH-THER), MALKUTH, GEBURAH, GEDULAH (or Crown, Kingdom, Power,Mercy), the spheres of occult energy that you are invoking with theQ-Cross. The mental images remain the same. You could even avoidthese Hebrew symbols entirely, using Names and formulae more suitableto raising the Cone of Power, which is what you are doing here inWiccan terms. See the 'Wiccan Cross,' below.

The principle is:Invoke strongly the presence of the Supreme CreativePrinciple as you conceive it (or in your case, Her) to be.Your Name for the Goddess as Creatrix would be most suitable.Draw down power from this Godhead and project it throughyour body into the Earth. Invoke strongly the Supreme symbol ofCreation in your Tradition: maybe the God -- as Son of theGoddess and Lord of the Trees, and as John Barleycorn, the ever-bornand dying One.Establish on your right side the Active Principle -- Yang --the Projective Energy of the Universe. A God image, I should think.Establish on yourleft side thePassive Principle -- Yin -- theReceiving Energy of the Universe. A Goddess force I feel.Strongly visualize yourself at the center of these axesbetween the Infinities. This centers you at the middle of theSacred Space to be created -- the still point at the center of theuniverse.

The Pentagrams

Again, the pentagram should be used. This symbol is universalto many, many systems of magick, including Wicca, as you know. Thefive-pointed star has supreme power over the Elements: Spirit, Fire,Water, Air and Earth. It drives off negative influences andattracts positive ones. It is an essential part of the rite andthere is no symbol that can take its place as effectively.

The Names

I prefer using the Hebrew God-Names as is. In this connectionthey express formulae that govern the Elements and are no morereligious than E=MC squared. However, there are equivalent WiccanGod-Names, which I describe in the next section, as substitutes forthe Archangels. The use of the same Names to activate the stars andto invoke the Elemental force is quite in keeping with the Wiccantradition, which does not use the same hierarchical system ofGod-Name, Archangel, Angel, Ruler, Spirit, etc. that Qabalism does.

The Archangelic Invocation

Instead of the Hebrew Archangels I described, you could useWiccan Deities to invoke the 'pure' form of the Elements.

 AIR-EAST:
 The Air image in Wicca seems to be masculine andrelates to Herne, the Black Man, the messenger of the Gods, orthe Sky Gods: Odin, or Lugh as the rising Sun God. The God can beimagined as riding through the night sky, at the head of the WildHunt, or rising above the branches of the world-ash. Instead of theSword given to Raphael, the God might carry a staff, spear orwand, which is attributed to Air in most Wiccan traditions.

 FIRE-SOUTH:
 The Fire image is definitely masculine and relatesto the Horned God: Cernunnos, Lucifer, call Him what you will.He stands in the hot light of the noonday sun, radiating fieryenergy. He would bear an Athame or sword, which is the weapon ofFire in most Wiccan styles.

 WATER-WEST:
 The Water image is the Maiden, the mistress of theMoon and the Tides: Aradia, Artemis, Venus rising from thewaves. Her image is lit by the silver light of the moon, upon atranquil reach of water or the foaming sea. She might hold thechalice, symbol of water (alternatively, the cauldron might beenvisioned).

 EARTH-NORTH:
 The Goddess in Her aspect as Earth Mother is here:Hertha, Habondia, Demeter. She stands beneath the golden,life-giving sun surrounded by the fruits of the Earth. Before her,a platter flows with good things of the Earth, for thedisk/shield/platter is the pentacle, magick instrument of Earth.These are only bare sketches of the magickal images that a witchmight use to replace the Qabalistic images of the traditionalpentagram ritual. I offer them for what they are worth.

A few points to note:The phases of the sun used in the Archangelic images(East:Dawn; South:Noon; West:Sunset; North:Midnight) are not thesame, nor are they as important to Wicca. Instead, the poles of dayand night are established: Night for the East-West axis and Day forthe North-South axis.The male-female poles are established with the masculineimages (Herne and Cernunnos) attributed to the active Elements (Airand Fire) and the feminine images (Aradia and Habondia) to thepassive Elements (Water and Earth). Note that one figure of eachgender stands in light, and one in darkness. Thismale-female/positive-negative/active-passive polarity is central tovirtually all systems of magick, eg. the yin/yang symbol in orientalsystems. I may be betraying solar-phallic tendencies by theseassignments, and you may want to use different attributions: TheMaiden can be Air and the Mother switch to Water, with the Huntermoving into Earth, for example. Heck, the dual God Forms shouldperhaps be invoked in each quarter. eg. Venus/Adonis imagery in Eastor South, Hertha/Herne in West, etc.

The Star Of David

The last line of the Invocation refers to a 'six-rayed star' andthe mental work calls for imagining a Star of David. This is not aspecifically Jewish symbol in this context. The six-pointed star, orhexagram, is the Qabalistic symbol par excellence of initiation andspiritual illumination. The upward-pointing triangle represents theaspiration of the magician to the Gods, and the downward-pointingtriangle represents the divine power, flowing down to the world.These meet at the moment of magick and the interlaced trianglesforming the hexagram symbolize the power of this meeting. Should youprefer not to use the Star of David, you can replace the mental imagewith any symbol showing the meeting of your soul and the power of theGoddess. This can even be a private symbol, one that is meaningfulonly to you. Alternatively, you can just envision the sphere ofwhite light from the Q-Cross, as a symbol of divine power. Replacethe words about the 'six-rayed star' with some descriptive form: 'theseal of the Goddess,' or 'the sign of my Awakening,' or simply 'thelight Divine.'

Wiccan Pentagram ritual

Rubric [This is a form of the rite incorporating the changes insymbolism discussed above]

WICCAN CROSS
 Face East. Touch forehead. Say IO EVOE HERTHA('Blessed be Hertha,' or other Name by which you worship the Goddessas Creatrix) Touch solar plexus or genitals. Say IO EVOE CERNUNNOS('Blessed be Cernunnos,' or other name by which you worship theHorned God as the Earth) Touch right shoulder. Say EKO EKO AZARAK('Hail, hail force of fire') Touch left shoulder. Say EKO EKOAMELAK ('Hail, hail to the glory') Extend arms in form of a cross.Say IO EVOE ('Blessed be.') Clasp hands upon breast and say 'So moteit be.'

CIRCLE OF PROTECTION
 Trace pentagram in East. Say HERNE. Tracecircle of protection until facing South. Trace pentagram in South.Say CERNUNNOS. Trace circle of protection until facing West. Tracepentagram in West. Say ARADIA. Trace circle of protection untilfacing North. Trace pentagram in North. Say HABONDIA. Finish tracingcircle, closing it in the East.

INVOCATION OF THE GREAT GODS
 Return to center of circle and faceEast. Extend arms in form of a cross. Chant:
Before me HERNE The Huntsman
Behind me ARADIA The Maiden
On my right hand CERNUNNOS, the Horned God
On my left hand HABONDIA, the Great Mother
About me flame the pentagrams
And above me shines the light of the Goddess.

Repeat the Wiccan Cross. Rather than performing this in the rathermeasured cadences of Qabalistic Ritual, a form of dancing andchanting more pleasing to the God-forms of Wicca might profitably bedevised.

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On the Lesser Banishing Ritual of the Pentagram

by Tim Maroney

The Lesser Banishing Ritual of the Pentagram is one of the chiefrituals of Western Magick. It has been with us at least since theGolden Dawn of the nineteenth century, and it has penetrated into allthe many Golden Dawn spinoffs, including Neo-Paganism. Yet there isstill no widely available, clear instruction. The directions of themagical orders are mere mnemonics for those who are assumed to havepersonal instructors. To formulate my personal approach to theritual, to aid any others who may be considering practicing the LBR,and to satisfy the idle curiosity of any gawking onlookers, I have puttogether this short discussion of the ritual and its symbolism andperformance.

A. Intent of the Ritual

The real action of a magick ritual takes place in the mind. Ritualis a form of moving meditation. The effect is also primarilypsychological.* The LBR is a tool to facilitate meditation.

[*Not all players would agree with this statement. Many would saythat the effect of the LBR is a fortified and cleansed area on theastral plane, which they think is as real as Hoboken, if not more so.It doesn't really matter in practice.]

The experience of a proper LBR is pleasurable and soothing, yetenergizing and empowering. One is made at home in the mystical realm,protected from lurkers and phantasms by strongly imagined wards. Thissolace from mundane experience is a precondition for more seriousworks of meditation or ritual, but it can also form a healthy part ofthe life of the mind by itself.

B. The Ritual

I'll just reprint the description of the Lesser Banishing Ritual ofthe Pentagram from Liber O, a publication of the occult order A.'.A.'.Touching the forehead, say "Ateh (Unto Thee)."Touching the breast, say Malkuth (The Kingdom)."Touching the right shoulder, say "ve-Geburah (and the Power)."Touching the left shoulder, say "ve-Gedulah (and the Glory),Clasping the hands upon the breast, say "le-Olahm, Amen (To the Ages, Amen)."Turning to the East, make a pentagram (that of Earth) with the proper weapon (usually theWand). Say (i.e. vibrate) "IHVH" (Ye-ho-wau*).Turning to the South, the same, but say "ADNI" (Adonai).Turning to the West, the same, but say "AHIH" (Eheieh).Turning to the North, the same, but say "AGLA" (Agla).Extending the arms in the form of a cross say:"Before me Raphael;Behind me Gabriel;On my right hand Michael;On my left hand Auriel;For about me flames the Pentagram,And in the Column stands the six-rayed Star." until xxi. Repeat steps (i) to (v), the "Qabalistic Cross."[* Modern scholarship has a different take on the pronunciation of theBig Guy's name. I use "Yahweh" rather than the "Ye-ho-wau" of LiberO because that's what the Catholic priests of my youth taught me tosay, and I've never been able to shake it off. Use whateverpronunciation you prefer, or a different name altogether.]

C. Politics of the Ritual

With practice, you will no doubt come up with your own style ofperformance, and your own different symbolism for ritual acts.Different people do rituals as differently as actors play parts, eventhough the lines and motions may be fundamentally the same. (Thealternative is an authoritarian, dogmatic horror which is alien to thedeep occult understanding of religion, but is still common in magicalgroups.) Slavish imitation will get you nowhere in Magick-- except, perhaps, to some high spiritual degree!

The Christianity -- or at least angelic monotheism -- of the ritualsymbolism may give a start to some. Many of us involved in occultismhave strongly negative feelings about Christianity. These are perhapsjustified, but there are a few saving graces here.

First, as with any ritual, you should feel free to make it yours, tomess around with it. If you don't start to at least play with thestyles of a ritual after a while, you are probably not doing it verywell. It is perfectly legitimate to substitute cognate symbols at anytime. However, the saying in the martial arts is that one firstlearns another's style, and after mastering it, moves on to createone's own. For a beginner, it will be easiest simply to use anexisting ritual form in order to explore the meaning of a banishingritual.

Given that experience, which transcends any mere set of symbols, onemay devise a form more in keeping with the emergence of one's personalstyle. For instance, Neo-Pagans use a highly reified form of the samebasic ritual in many of their traditions, but with non-Christiandeities, spirits, and heros at the quarters. Aleister Crowley wrote anew version which made the performance more dancelike, and used thenames of Thelemic deities and officers rather than monotheist gods andangels. My private version, called "Opening the Threshold", isentirely atheistic and philosophical.

In any case, of those people who so abhor Christianity, how many havelooked at some of the practices of historical pagans in Europe, Asia,Africa and the Americas? No religion should ever be "accepted" by anoccultist. When using any religion's symbolism, the adept should cutto its sacred poetical core and discard the political dross. By thisstandard, Christianity looks about as good as any other religion.Without this standard and by factoring in historical excesses and powerplays, almost all known religions look just about as bad as Christianity.

In other words, someone who will happily use Norse gods, Arthurianheroes, Taoist immortals, Voudoun loas, or what have you in rituals,but will never touch a Christian angel, is guilty of the samenarrowness he or she probably imparts to the Christians.

The Vibration of God-Names

In the LBR, the vibration of the god-names "charges" or "enlivens"the pentagrams in the air. This is difficult to describe, but easy torecognize. There is a feeling of presence in one of these chargedwarding images -- though not necessarily a feeling of true externalityor separate intelligence.Weare told to "vibrate" the names. The description and illustrationof the "vibration" given in Liber O have been known to mislead peopleinto hilarious postures. What the picture most resembles is theskulking monster from the movie The Mummy. To the modern eye, it isremarkable how truly unclear a photograph can be.I didn't learn how to vibrate a god-name until I signed up with yetanother occult order and was taught it in person. I wouldn't wish theensuing experience on anyone, so here is a description which I hopewill be adequate in print.

Vibration phase i -- The Sign of the Enterer (1-4)

1. Stand upright. Blow all the air out of your lungs. Hold yourarms straight out at your sides.

2a. Close your eyes and inhale nasally, imagining that the breath isthe name. The exact nature of this imagination differs from person toperson. Thus, you imagine yourself inhaling the name into your lungs.

2b. As you inhale, sweep your forearms smoothly and deliberately upso that your fists rest on your temples.

3. Imagine the breath moving down through your torso slowly, andthrough your pelvis, your legs, and finally to the soles of your feet.(Don't do this so slowly that you are hurting for air when the namereaches your feet!)

4a. The instant the inhaled vibrational name hits the soles of yourfeet, imagine it rushing back up and out.

4b. Simultaneously, throw yourself forward, thrusting your left footforward about twelve inches (or thirty centimeters) and catchingyourself on it. Your hands shoot forward, together, like a diver.You bend forward at the waist so that your torso winds up parallel tothe floor.

4c. The air in your lungs should be blown out through your nose atthe same time, but imagine the name shooting out straight ahead.

Steps 3-4 are known as the Sign of the Enterer, or of Horus. Thissymbolizes powerful active energy. The Enterer should be something ofa "rush". The vibrational name is projected outwards into moretangible manifestation -- in this case, in the pentagrams of the LBR,which are charged by the force of the projected god-names.

It is highly inadvisable to omit the portion of step(4b) which reads"catching yourself on it." But again, I have no desire to infringe onyour freedom of choice.

Vibration phase ii -- The Sign of Silence (5)

5. Finally, withdraw into a standing position, left arm hanging atyour side, right forefinger on lips, left foot pointing ninety degreesout from the body.

Step 5 is called the Sign of Silence, or of Harpocrates. ThisEgyptian god was mistakenly believed (at the turn of the century) topertain to silence, because his finger or thumb was touching his lips.This gesture is now believed to be a symbol of childhood; thiscorrection appears in the World card of Crowley's "Book of Thoth"Tarot deck. Harpocrates was the god of the Sun at dawn, and sosymbolizes wonder, beauty, potential, growth. So, step 5 may be donein this academically corrected light instead.

However, the "hush" gesture of the Golden Dawn Sign of Silence isadequate for the modern occultist, even if deprived of A DivineIdentification. It is a common gesture, at least in the Europeanculture, meaning silence. Silence perhaps balances the ultra-activeSign of the Enterer better than does the more scholarlypositive/active "Sign of Harpocrates the Rising Sun", and silence issurely no alien concept to mystics.

The Invocation

The pentagrams are given form by the drawing, life by the vibration,identity by the four-part prayer of steps (x) to (xiv). Some peopledo very elaborate visualizations of angelic guardians on each of (xi)to (xiv). Because of my tragic personal deficiencies, I am contentwith strong feelings of presence, identity, and divinity in each ofthe four directions.

A horizontal cross is built up step by step as you say, "Before meRaphael", etc, with you at the center; and the position of your armsforms a vertical cross, a renewal of the Qabalistic Cross from thestart of the ritual. You may feel a quite peculiar rising andexpansion when both of these crosses are formulated. One has becomethe center of the geometry of the space, and it is like a little worldin itself, cut adrift from the mundane currents of everydayexperience.

Steps (xv) and (xvi) are when the real banishing takes place, during"For about me flames the pentagram, and in the column stands thesix-rayed star." A great pulse of force is emitted during these steps,imposing the personal will on the space and clearing it of all hostileinfluences.

After this is done, the invoked "archangels" maintain the banishingeffect, guarding in all four directions. Of course this talk ofangels is all bullshit -- the importance lies in the psychologicaleffect. Whether there "really is" an archangel standing therekeeping out inimical spirits is not important. The "feeling ofcleanliness" is what matters.

Concluding Cross

The final Qabalistic Cross is an affirmation of the completeness andsymmetry of the ritual, and also a new self-consecration. This ismore efficacious than the previous Cross because it is done in abanished environment.

One is now ready to do a formal invocation, an evocation, ameditation, or whatever the overall purpose may be. The LBR is apreliminary ceremony, although it has a beneficial effect in itself.It can profitably be done as a stand-alone ritual, but you should moveon. The LBR should keep away the horrible ickies that turn so manynovices away from Magick. Its mastery is a first step to adeptship.

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Mystical Pentagram

Brightstarr, Kathexis

 The Mystical Pentagram is a technique which will enhance psychicself-awareness. Practiced on a daily basis it will produce surprisingindividual results. One of the features of this technique is that itencourages personal development by allowing each entity to discover apersonal mantra which corresponds to the five elements.

To begin, you will need a table of correspondences such as "777"by Aleister Crowley. Look up the names of the gods and goddesses whichcorrespond to the air element. Pick a name which when chanted 'feels'right for you. For example, Nu is the Egyptian lord of the firmamentand corresponds to air. If I were inclined towards egyptian deities, Iwould chant the name Nu for several minutes to see what effecttranspired. If I felt relaxed, comfortable, and generally positive Iwould inwardly know that this name would be in tune with my innerself. Proceed to find correspondences for fire, water, and earth inthe same manner and finally for spirit since it is the aggregate ofthe four common elements.

Once you have found a personal mantra or a chant consisting offive names, vowel sounds, etc. You are ready to proceed with thepractical application of the Mystical Pentagram.

Assume your favorite meditation position, relax and begin tobreathe in a rhythmic pattern; ie. inhale count one, two, three, four,exhale count one, two, three, four and so on. Continue to breathe insuch a manner for about five minutes so that a definite rhythm isfirmly established.

Visualize the five psychic centers. Memorize their positions sothat you become familiar with the positions.

Next visualize a brilliant white light forming a circle aboveyour head in the spirit center. Mentally draw a white light pentagramwithin the circle of light. This should be an invoking pentagram.

If your mind should begin to wander, gently bring it back andvocally vibrate the mantra you have chosen for the spirit center. Letyour mind dwell on this center and intone your mantra several timesfor at least five minutes.

Next see a shaft of white light radiate down through your skullstopping at your throat near the adam's apple. See a circle of whitelight begin to form and pulsate. Mentally draw an invoking pentagramwithin the circle of light and vocally vibrate your chosen mantra forthe air center. Continue to stimulate this center for at least fiveminutes.

Now see a shaft of white light radiate down through your torsostopping at your fire center. This is located just above the navel.See a brilliant white light begin to pulsate at this center and drawan invoking pentagram within the circle of light. As your mind beginsto wander gently guide it back to he image of the glowing whitepentagram. Here vibrate your chosen fire mantra. Once this center isstimulated the sensation is unmistakable. A mild tingling or vibrationof the solar-plexus area is physically experienced. Continue to dwellon this center for at least five minutes.

See the shaft of white light push down to the water center whichis located in the groin area. Here, too, a brilliant circle of whitelight should be visualized. Again draw an invoking pentagram withinthe circle of light. Intone the mantra for the water center and repeatthe sound several times for the next five minutes.

Having arrived thus far, see the shaft of white light radiatedown through your legs stopping at the bottom of your feet which isthe earth center. Form a brilliant, white, pulsating circle of lightand draw an invoking pentagram within the circle. Intone your earthmantra and vocally vibrate the sound several times during the nextfive minutes.

When all of the energy centers have been stimulated, direct thelight energy from the spirit center to the earth center. As you exhalesee the light travel from the top of your head down through your bodyto the bottom of your feet. As you inhale see the energy travel fromyour feet up through your body up to the top of your head, the spiritcenter. These circulations should be persisted for at least sevencomplete circuits. See the energy cleanse and vitalize every part ofyour being and expand your awareness to cosmic consciousness. As youcontinue to repeat this technique each day you will begin to see andfeel a change in your psychic awareness and a marked improvement inyour health.

Don't become discouraged if you don't achieve resultsimmediately. This technique produces very positive effects but theyare cumulative in nature. Be gentle with your inner self however youmust also be persistent and keep the communication open. It is also agood idea to perform this exercise at the same time each day in orderto allow your body cycles incorporate the energy flow in a naturalorder.

Suggested reading:
The Art of True Healing -- Israel Regardie
Energy Ecstasy -- Bernard Gunther
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Basic Spell Construction

Because of the very nature of Magick, each working should be highlyindividualized and personal. Even if following a traditional spell,it should be tailored to your specific needs to be most effectivefor you. Understanding the basics of Spell Construction will enableyou to formulate your own specific, effective spells for any purposeyou desire.

Preliminary planning is necessary. The very first step is to decideprecisely what your desired end result is to be. Before you canstart, you must decide where you are going. You must be veryexplicit.

It is important, also, that you choose your time carefully. Youshould take into consideration all Astrological implications, energycurrents and Moon phases.

The Moon is the astronomical body closest to us and, therefore, hasa profound influence upon us, it is very important to choose a timewhen the Moon is in an astrological sign which is appropriate foryour working. For example: Aries/Action -- Enthusiasm,Taurus/Renewal -- Sensuality, Gemini/Communication -- Curiosity,Cancer/Emotion -- Nurturing, Leo/Vitality -- Determined, Virgo/Organizing --Studious, Libra/Balance -- Cooperation, Scorpio/Sexual --Philosophical, Capricorn/Authority -- Ambitious, Aquarius/Innovation-- Social, Pisces/Sensitivity -- Idealistic.

Bear in mind that magickal workings for gain, increase or bringingthings to you, should be initiated when the Moon is Waxing (fromDark to Full); when the Moon is Waning (from Full to Dark), it istime for magickal workings of decrease or sending away.

The highest energy occurs at the Full Moon and, therefore, this isthe most powerful time for magickal workings. The New Moon is thenext most powerful time for Magick.

Whenever possible, follow Nature's own energy flows. Thereis a natural time for starting things (a planting time), formaturing things (a growing time), for reaping things (a harvesttime) and, of course, a time for rest and planning.

Flowing with these currents will make your magickal work much easier.

Remember to plan your project for a time of uninterrupted privacy.It is important that you have no distractions. Generally speaking,it is best to work as late at night as possible. A time when thereis less frantic energy is most appropriate. You might considerMidnight or later.

In choosing a place to do your magickal working pay particularattention to your needs, for you must be comfortable. Your placeshould be private, quiet and secure. If at all possible, set asidea special place for this purpose only. An unused room, a specialcorner of your bedroom, a quiet, secluded spot in your garden. Aplace that is yours. A place that you can come to whenever needarises and that is as free from intrusion of others as possible.

Prior to the night of your magickal working, gather together thethings that you will need. All of the things used are tools. Theyhave no inherent magick. They are to help you create a mood. Ifcorrectly made and used, they will trigger primitive responses fromdeep within you. They should be chosen with care.Consider the purpose of your ritual and choose your toolsaccordingly. If your magick is to be sexual, your candles, oils,incenses and so forth should bring forth a sexual response. If thedesired result of your Magick is tranquility, then the tools shouldmake you feel calm, peaceful and serene. Any candles you might useshould not have commercially added fragrances as these may not beappropriate for your working.

Prior to your ritual, prepare yourself and your equipment by anymeans necessary to clean and purify. Historically, people havefasted, followed meticulous and detailed bathing practices,practiced chastity and used many other methods.

Most often a ritual bath is the preferred method. A bath frequentlyutilizing candlelight, fragrant herbs, bath salts or sensuous oils.A sumptuous hot bath, special bathing preparations and appropriatelighting, combined, can create the soothing effect which will helpin the very important step of relaxing and clearing the mindcompletely of all mundane thoughts and experiences of the day. Your ritualbath should, also, begin to set the specific vibrations conducive toyour purpose into motion. You must not only cleanse and purify butmust also begin to create the type of energy necessary.Once your purification process has been accomplished, you are nowready to begin. Proceed to the special place you have previouslychosen in which to perform your magick. If at all possible, youshould make use of the primitive responses set into motion by a wellchosen piece of music. Your music should start slowly and build toa rousing climax.

As you use your oils, light your candle or incense (or utilize anyother tool you have chosen), you should begin to further intensifythe energy that you have set into motion around you. A high degreeof intensity is vitally important.

The Altered State of Consciousness that you must reach is not ameditative state. Anything that interferes with your ability toconcentrate upon, reach and control the high energy state necessaryto perform magick should be avoided, such as screaming children, asink full of dirty dishes, use of alcohol or drugs, etc.

Do not scatter your energy by attempting to do more than onemagickal working at a time.

Remember that Magick is the manipulation of energy, a thought is aform of energy and a visualization is an even stronger form ofenergy. Your visualization can be a method used to intensifyfurther and direct your will. Your visualization can be the methodby which you control the magickal energy you have produced.You must know what you want. You must see it. You must feel thehigh energy flow. You must direct it.

One of the most important elements in the practice of any form ofMagick is the Universal Law of Cause and Effect. This means thatwhatever you do (or don't do) you cause something to happen.

The most important consideration is the Universal Law ofRetribution. This means that no matter what you do, it comes backto you in like kind.

It is the nature of things that as you send something out it gainsmomentum, so that, by the time it comes back to you, it is threetimes stronger. If you do something nice for someone, someone willdo something nicer for you.

"As you weave andspin your spell,Three fold return
the tale will tell."
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Tool Blessing Ritual

A purification of objects for ritual use and their transformation into magical items.

(The area is prepared by placing a quantity of each element in the properquarter, as well as preparing the altar in the usual way. If available, acauldron (empty) is placed in the center of the circle.  Candles are placedat each  of the four  corners and  lit, progressing deosil  from the  east.Salt and  water are blessed, and  the celebrants are purified  with them. Amagic circle is cast, and watchtowers summoned.  The god is then drawn downas follows:
The priest stands before the alter in the Osiris position, arms crossedacross chest and feet together.   The Priestess kneels before him with faceand arms upraised.)

 PS: Hephaestus, forger of magic,
    descend upon this the body of thy priest and servant,
    lend us the strength of your arms.
    Prometheus, shape of man,
    descend upon this the body of thy priest and servant,
    lend us your fire and foresight.
    Morpheus, weaver of dreams,
    descend upon this the body of thy priest and servant,
    lend us your subtlety and vision.

 P: I am he, the shape-god,
    forger, builder, artisan, smith.
    With strength and craft I form the world.
(The Priest helps the Priestess to rise and she stands in the center ofthe circle in the god position, extending her arms outward and down, palmsfacing forward. The Priest kneels before her with head bowed.)

 P: Clotho, spinner of the strand of life
    Descend upon this the body of thy priestess and servant.
    Lend us your wheel of making.
    Hecate, caster of spells,
    Descend upon this the body of thy priestess and servant.
    Lend us the power of your magic.
    Aphrodite, goddess of love,
    Descend upon this the body of thy priestess and servant.
    Grant us eros, philos, aristos, agape.
 PS: I am she, the weaver-goddess,
     Painter, poet, sculptor, witch.
     With art and love I form the world.
(The priestess extends her hands to the priest and helps him rise. The priest cups both hands and scoops from the cauldron, then offers to the priestess.)

 P: Drink now from the cauldron of Cerridwen, whose draughts bring    knowledge, peace and life.
(The priestess sips from the cupped hands, after which the priest drinks.The objects to be blessed are taken from the altar by the priest and movedwiddershins to the west quarter, and immersed in the water there.)

 P: Spirits of the west, in water born
    In cool waters cleanse these tools
    And wash from them all hurt and harm
    This I ask, this charge I lay,
    By oak and ash and bitter thorn.
(The objects are moved by the priestess to the south quarter and movedabove the flames there.)

 PS: Spirits of the south, in fire born
    In shining flames purify these tools
    And burn from them all impurities
    This I ask, this charge I lay,
    By oak and ash and bitter thorn.
(The objects are moved to the east quarter by the priest and moved throughthe incense smoke.)

 P: Spirits of the east, in sweet air born
    In swirling winds polish these tools
    And sweep from them all phantasm and illusion
    This I ask, this charge I lay,
    By oak and ash and bitter thorn.
(The objects are moved to the altar by the priestess, and placed upon the pentacle.)

 PS: Spirits of the north, in cool earth born
    In mother earth ground these tools
    And take from them all spirits dark
    This I ask, this charge I lay,
    By oak and ash and bitter thorn.
(The person consecrating the tools now offers an impromptu or preparedcharge to the items, stating their purpose and mode of use.  They are thentaken up by the priestess and moved to the east quarter.)

 PS: Spirits of the east, from the bright air come,
    Fill these tools with the swirling energies of the whirlwind
    Make them float like the breeze
    Spirits of air, hearken unto me,
    As I do will, so more it be.
(The tools are now taken up by the priest and moved to the south quarter.)

 P: Spirits of the south, from wild fire come,
    Fill these tools with the burning energies of the flames
    Make them glow with bright fire
    Spirits of fire, hearken unto me,
    As I do will, so more it be.
(The tools are now taken up by the priestess and moved to the west quarter.)

 P: Spirits of the west, from soothing water come,
    Fill these tools with the calming energies of the warm rain
    Make them flow like the tide
    Spirits of water, hearken unto me,
    As I do will, so more it be.
(The tools are now taken up by the priestess and moved to the altar.)

 PS: Spirits of the north, from firm earth come,
    Fill these tools with the ordering energies of the growing crops
    Make them flourish like grapes on the vine
    Spirits of earth, hearken unto me,
    As I do will, so more it be.
(The priest takes the tools from the altar and steps backwards. The priestess stands atthe altar facing south towards the priest. The priest extends his right arm in parallel to theground, between he and the priestess, with the tools in his hand.)

 P: I am the god, ever desiring.
    I am the stag in the woods,
    I am the sun in the noonday sky,
    I am the lover in the dark.
    I offer passion, strength, devotion and the swiftness of the hunt.
(The priestess extends her right arm in like fashion, and places her handover that of the priest.)

 PS: I am the goddess, ever nurturing.
    I am the tempting beauty of the maid,
    I am the quiet strength of the mother,
    I am the infinite wisdom of the crone.
    I offer life, love, warmth and the fruitfulness of the fields.
(Both step towards each other and turn their hands and arms so the fingerspoint upwards with the palms facing their own chest, cupping the other'spalm between and holding the tools. They clasp each other with their left arms.)

 P&PS: Male and female, yin and yang, light and dark, action and stillness.    Apart we are forever incomplete, but together we form one.    In our joining we are blessed. In our union, the limitless energy    of universe is released and captured here.
 P: As I do will,
 PS: As I do will
 P&PS: As we do will, so mote it be.
(The priest and priestess kiss, then release grasps.  If the number and sizeof the tools precludes them being held in one hand simultaneously, the lattercharging section should be repeated for each. The tools are replaced on thealtar. Cakes and wine are blessed and consumed and a period of relaxationand rest follows. The watchtowers are then dismissed and the circle opened.)

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Dedication of Altar and Athame

Durwydd MacTara (1990)

Altar

This Altar in the circle's center,
A focal point that only good may enter.

Erected to God and Goddess in strength,
Circular, it has neither breadth nor length.

Focal point in A Circle of Power,
A mighty lens for every Tower!

Sacred to Lord, Maiden, Lady and Crone,
The foundation of many a powerful Cone!

Resting Place of Magick and its implements,
Let veneration and Love be our only sentiments!

A tool of will, powerful and free,
As it is willed, So Mote it Be!

Athame

Mighty Deities, Gracious Lady and Mighty Lord,
As I perform this ritual, Pray hearken to my word.

This tool, conceived in Mind of Air, (point east)
Forged and formed in Fire of the South, (point south)
Power tool for those who dare,
I CLAIM thee with my mouth! (kiss blade)

Tempered with Water for Strength, (point west)
Also dedicated to the Earth,in Power. (point north)
Blessed be, entire in length, (kiss pommel)
As it partakes of every Tower!

By the Power of Cosmos, As above, (point up)
The Expression of Cosmos, is below. (point down)
Upon this instrument of Will and Love,
My Sacred Tie I bestow! (1 drop of blood on each side and hilt)

This tool is dedicated to my service of Lady and Lord,
Please find this work beneficial and good.
Bound to thee by homage, decimation, effort and word,
Bound to me by words, will and blood.

By the powers of earth, sky, star and sea;
Such is my will, So mote it be!

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Beltane: Its History and Modern Celebration in Wicca in America

by Rowan Moonstone

The celebration of May 1st, or Beltane as it is known in WiccaCircles, is one of the most important festivals of our religious year.I will attempt here to answer some of the most often asked questionsabout this holiday. An extensive bibliography follows the article so thatthe interested reader can do further research.

Where does the festival of Beltane originate?

Beltane, as practiced by modern day Witches and Pagans, has itsorigins among the Celtic peoples of Western Europe and the BritishIsles, particularly Ireland, Scotland and Wales.

What does the word Beltane mean?

Dr. Proinsias MacCana defines the word as follows: "... theIrish name for May Day is Beltane, of which the second element, 'tene', isthe word for fire, and the first, 'bel', probably means 'shining orbrilliant'."1 The festival was known by other names in other Celticcountries. Beltaine in Ireland, Bealtunn in Scotland, Shenn do Boaldynon the Isle of Mann and Galan Mae in Wales.2

What was the significance of this holiday to the ancients?To the ancient Celts, it symbolized the coming of spring. Itwas the time of year when the crops began to sprout, the animals boretheir young and the people could begin to get out of the houses where theyhad been cooped up during the long dark cold winter months. Keep in mindthat the people in those days had no electric lights or heat and thatthe Celtic countries are at a much more northerly latitude than many of usare used to. At that latitude, spring comes much later and winter lastsmuch longer than in most of the US. The coming of fair weather and longerdaylight hours would be most welcome after a long cold and dark winter.

How did the ancient Celts celebrate this festival?

The most ancient way of observing this day is with fire. Beltane,along with Samhain (Nov. 1), Imbolc (Feb. 1), and Lughnassadh (Aug. 1),was one of the four great "fire festivals" which marked the turningpoints of the Celtic year. The most ancient records tell us that thepeople would extinguish all the hearth fires in the country and thenrelight them from the "need fires" lit by the druids (who used friction asa means of ignition). In many areas, the cattle were driven between twogreat bonfires to protect them from disease during the coming year. It ismy personal belief, although I have no documentation to back up theassumption, that certain herbs would have been burnt in the fires, thusproducing smoke which would help destroy parasites which might make cattleand other livestock ill.

In what other ways was this festival celebrated?

One of the most beautiful customs associated with this festival was"bringing in the May." The young people of the villages and townswould go out into the fields and forests at Midnight on April 30thand gather flowers with which to bedeck themselves, their families andtheir homes. They would process back into the villages, stopping at eachhome to leave flowers and to receive the best of food and drink that thehome had to offer. This custom is somewhat similar to "trick or treat" atSamhain and was very significant to the ancients. John Williamson, in hisstudy "The Oak King, the Holly King and the Unicorn" writes: "Theserevelers were messengers of the renewal of vegetation, and they assumedthe right to punish the niggardly, because avarice (as opposed togenerosity) was dangerous to the community's hope for the abundance ofnature. At an important time like the coming of summer, food, the substanceof life, must be ritually circulated generously within the community inorder that the cosmic circuit of life's substance may be kept in motion(trees, flocks, harvests, etc.)."3 These revelers would bless the fieldsand flocks of those who were generous and wish ill harvests on those whowithheld their bounty.

What about maypoles?

The maypole was an adjunct to the festival of bringing in theMay. It is a phallic symbol, and as such represented fertility to theparticipants in the festival. In olden days, the revelers who went intothe woods would cut a tree and bring it into town, decking it withflowers and greenery and dance around it clockwise (also called deosil,meaning "sun-wise", the direction of the sun's apparent travel acrossthe face of the Earth) to bring fertility and good luck. The ribbonswhich we associate with the maypole today were a later addition.

Why was fertility important?

The people who originated this custom lived in close connection with theland. If the flocks and fields were fertile, they were ableto eat; ifthere was famine or drought, they went hungry. It is hard for us today torelate to this concept, but to the ancients, it was literally a life anddeath matter. The Celts were a very close tribal people, and fertility oftheir women literally meant continuity of the tribe.

How is the maypole connected with fertility?

Many scholars see the maypole as a phallic symbol. In this aspect, it isa very powerful symbol of the fertility of nature and spring.

How did these ancient customs come down to us?

When Christianity came to the British Isles, many of the ancient holysites were taken over by the new religion and converted to Christian sites.Many of the old Gods and Goddesses became Christian saints, and many of thecustoms were appropriated. Charles Squire says," An ingenious theory wasinvented after the introduction of Christianity, with the purpose ofallowing such ancient rites to continue with a changed meaning. Thepassing of persons and cattle through flame or smoke was explained asa practice which interposed a magic protection between them and the powersof evil."4 This is precisely what the original festival was intended todo; only the definition of "evil" had changed. These old customscontinued to be practiced in many areas for centuries. "In Scotland in1282, John, the priest in Iverkething, led the young girls of his parish ina phallic dance of decidedly obscene character during Easter week. Forthis, penance was laid upon him, but his punishment was not severe, and hewas allowed to retain his benefice."5

Were sacrifices practiced during this festival?

Scholars are divided in their opinions of this. There is nosurviving account of sacrifices in the legends and mythology which havecome down to us. As these were originally set down on paper by Christianmonks, one would think that if such a thing had been regularly practiced,the good brothers would most certainly have recorded it, if for no otherreason than to make the pagans look more depraved. There are, however, somesurviving folk customs which point to a person representing the gloom andill fortune of winter being ostracized and forced to jump through thefires. Some scholars see this as a survival of ancient human sacrificialpractices. The notion that animals were sacrificed during this time doesn'tmake sense from a practical standpoint. The animals which had been retaineda breeding stock through the winter would either be lean and hungry fromwinter feed, or would be mothers nursing young, which could not be spared.

How do modern day pagans observe this day?

Modern day pagan observances of Beltane include the maypoledances, bringing in the May, and jumping the cauldron for fertility. Manycouples wishing to conceive children will jump the cauldron together atthis time. Fertility of imagination and other varieties of fertility areinvoked along with sexual fertility. In Wiccan and other Pagan circles,this is a joyous day, full of laughter and good times.

What about Walpurgisnacht? Is this the same thing as Beltane?

 Walpurgisnacht comes from an Eastern European background, andhas little in common with the Celtic practices. I have not studied thefolklore from that region and do not consider myself qualified to writeabout it. As the vast majority of Wiccan traditions today stem from Celtic roots,I have confined myself to research in those areas.

Footnotes

MacCana, Proinsias, Celtic Mythology, The Hamlyn Publishing Group Limited,London, 1970, p.32.Squire, Charles, Celtic Myth and Legend, Poetry and Romance,Newcastle Publishing Co., Van Nuys, CA, 1975, p.408.Williamson, John, The Oak King, the Holly King, and theUnicorn, Harper & Row, NY, 1986, p.126.Squire, p.411.Hole, Christina, Witchcraft In England, Rowman & Littlefield, Totowa, NJ, 1977, p.36.

Bibliography

Bord, Janet & Colin, Earth Rites, Fertility Practicesin Pre-Industrial Britain, Granada, London, 1982.Danaher, Kevin, The Year in Ireland, The Mercier Press, Cork, 1972.Hole, Christina, Witchcraft in England, Rowman & Littlefield, Totowa NJ,1977.MacCana, Proinsias, Celtic Mythology, The Hamlyn Publishing Group, Ltd., London, 1970.MacCulloch, J.A. Religion of the Ancient Celts, Folcroft Library Editions, London, 1977.Powell, T.G.E. The Celts, Thames & Hudson, New York, 1980.Sharkey, John, Celtic Mysteries, the Ancient Religion, Thames & Hudson, New York, 1979.Squire, Charles, Celtic Myth, Legend, Poetry, and Romance,Newcastle Publishing Co., Van Nuys, CA, 1975.Williamson, John, The Oak King, The Holly King and the Unicorn,Harper & Row, New York, 1986.Wood-Martin, W.G., Traces of the Elder Faiths of Ireland,Kennikat Press, Port Washington, NY, 1902.
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Casting the Circle

Set up: place a candle in each of the four cardinal directions. Lay therest of the tools on the altar cloth or near it. The altar can be on theground, a table, a rock or a stump. The altar should be in the centeror just north of center of the Circle. Light the six candles and theincense, start the music and begin the ritual.

The Ritual

Facing North, the High Priest and Priestess kneel in front of thealtar with him to her right. She puts the bowl of wateron the altar, placesthe point of her athame in it and says:

"I exorcise thee, O Creature of Water, that thou cast out from theeall impurities and uncleanliness of the world of phantasm; in the names ofCernunnos and Aradia"She then puts down her athame and holds up the bowl of water in bothhands. The High Priest puts the bowl of salt on the altar, puts his athamein the salt and says:

"Blessings be upon this Creature of Salt; let all malignity andhindrance be cast forth hence, and let all good enter herein;wherefore so I bless thee, that thou mayest aid me, in the namesof Cernunnos and Aradia."He then puts down his athame and pours the salt into the bowl of waterthe High Priestess is holding. The High Priest then stands with the rest ofthe Coven outside the Circle. The High Priestess then draws the Circle withthe sword, leaving a gap in the Northeast section. While drawing theCircle, she should visualize the power flowing into the Circle from off theend of the sword. She draws the Circle in a East to North or deosil orclockwise direction. She says:

"I conjure thee, O Circle of Power, that thou beest a meeting place oflove and joy and truth; a shield against all wickedness and evil;a boundary between men and the realms of the Mighty Ones; arampart and protection that shall preserve and contain the power thatwe shall raise within thee. Wherefore do I bless thee and consecratethee, in the names of Cernunnos and Aradia."The High Priestess lays down the sword and admits the High Priest witha kiss while spinning him deosil and whispers "Blessed Be". He then admits awoman the same way. Alternate male/female/male. Then the High Priestessfinishes closing the Circle with the sword. She then names three witches tohelp strengthen the Circle. The first witch carries the bowl of consecratedwater from East to East going deosil, sprinkling the perimeter as she/hegoes. They then sprinkle each member in turn. If the witch is male, hesprinkles the High Priestess last who then sprinkles him. If female shesprinkles the High Priest last, who then sprinkles her. The bowl isreplaced on the altar. The second witch takes the incense burner around theperimeter and the third takes one of the altar candles. While going aroundthe perimeter, each person says:

"Black spirits and white,
Red spirits and grey,
Harken to the rune I say.
Four points of the Circle, weave the spell,
East, South, West, North, your tale tell.
East is for break of day,
South is white for the noontide hour,
In the West is twilight grey,
And North is black, for the place of power.
Three times round the Circle's cast.
Great ones, spirits from the past,
Witness it and guard it fast."All the Coven pick up their athames and face the East with the HighPriest and Priestess in front, him on her right. The High Priestess says:

"Ye Lords of the Watchtowers of the East, ye Lords of Air;I do summon, stir, and call you up to witness our rites and toguard the Circle."As she speaks she draws the Invoking Pentagram of Earth in the airwith her athame. The High Priest and the rest of the Coven copy hermovements with their athames. The High Priestess turns and faces the Southand repeats the summoning:

"Ye Lords of the Watchtowers of the South, ye Lords of Fire; I dosummon, stir and call you up, to witness our rites and to guardthe Circle."She does the same pentagram and then faces West and says:

"Ye Lords of the Watchtowers of the West, ye Lords of Water, ye Lordsof Death and Initiation; I do summon, stir, and call you up, towitness our rites and to guard the Circle."She faces North with rest of the Coven and says:

"Ye Lords of the Watchtowers of the North, ye Lords of Earth; Boreas,thou gentle guardian of the Northern Portals; thou powerfulGod and gentle Goddess; we do summon, stir and call you up, towitness our rites and to guard the Circle."The Circle is completed and sealed. If anyone needs to leave, a gatemust be made. Using the sword, draw out part of the Circle with awiddershins or counterclockwise stroke. Immediately reseal it and thenrepeat the opening and closing when the person returns.

Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983Valiente, Doreen; "Witchcraft for Tomorrow"; Phoenix Publishing 1985
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Technology and The Craft

Removing the Barriers to Spaceflight

Before the ritual begins, distribute paper and have an airplane-folding session.

Techno-lesson #1: Making Fire

He tries to light the fire with firesticks; She then enters, lights thecharcoal with the sacred Bic, and hands it to He, who lights the quartercandles with it and hands it back to She, who lights the altar candles.

Bless the Elements (She)

By the oceans that fed our grandparents
And the oceans that will house our grandchildren
I bless and purify this being of water.

By the Earth from which our grandparents rose
And the Earth which our grandchildren will watch rise
I bless and purify this being of earth.

By the wood fires of our grandparents
And the fusion fires of our grandchildren
I bless and purify this being of fire.

By the airy realms our grandparents studied
And the airy realms our grandchildren will walk
I bless and purify this being of air.

Cast the Circle (He)

As the Moon cuts a Circle round the Earth
As the Earth cuts a Circle round the Sun
So I cut this Circle round us.

As the rains wash the mountains
As the oceans wash the beaches
So I cleanse this Circle and we within it with Water and Salt.

As the Moon charges the restless waters
As the Sun charges all that is green and growing
So I charge this Circle and we within it with Air and Fire.

Invoke Quarters (She)

I invoke thee, Mighty Ones of the East; bring us Your gifts ofwisdom; watch over us in this Circle. Come to us in the name ofAthena WiseWeaver! Hail and Welcome!

I invoke thee, Mighty Ones of theSouth; bring us Your gifts of will;watch over us in this Circle. Come to us in the name of BrigidSmithMistress! Hail and Welcome!

I invoke thee, Mighty Ones of the West; bring us Your gifts ofunderstanding; watch over us in this Circle. Come to us in the nameof Poseidon ShipMaster! Hail and Welcome!

I invoke thee, Mighty Ones of the North; bring us Your gifts ofdedication; watch over us in this Circle. Come to us in the name ofPtah CraftsMaster! Hail and Welcome!

We are now between the worlds.

All breathe, ground and center

Techno-lesson #2: Overcoming Physical Shortcomings

Chant: She Changes Everything She Touches

He & She begin the chant, She drumming. Her shoulder starts acting up; Hegets out the Casio (tempo -2, any 4/4 rhythm). For the chant, mix versesas is pleasing.

She changes everything She touches and
Everything She touches, changes.
She changes everything She touches and
Everything She touches, changes.

We are the changers
Everything we touch can change.
Change us, touch us;
Touch us, change us.

Everything that dies is born again
In a new place, on a new day.
Everything that's lost is found again
On a new day, in a new way.

Io, Kore!
Io, Kore!
Io, Persephone!

Techno-lesson #3: Supplementing Abilities

First, He & She 'argue' about who's going to lead it, jokingly asking ifanyone in Circle wants to do background music; then He gets pathworkingwith music on audio tape. When pathworking is done, folks should still bein light trance; the next thing is to concretize the working bydistributing pens so that people can put whatever they symbols they thinkare appropriate on their airplanes.

Power chant: A rising OM; which at peak leads into Countdown. At"Liftoff", throw the planes upwards (when done, planes can either be keptor HP/S should offer to see that they get burned.

(* Note *) (* Note *) Don't forget to Ground (* Note *) (* Note *)

Grounding chant:

Earth below us
Drifting, falling
Floating weightless
Coming home.

Techno-lesson #4: There is no Techno-Lesson #4.

Cakes & wine, with discussion

Topics for Discussion:

Why we invoked the particular guysBest and Worst side of technologyIncorporating tech with WiccaSpace Travel & Wicca: not leaving Her dead when we goMore respecters of Earth involved with control of techWhatever else...

Close (She)

I thank Thee, Mighty Ones of the North for Your presence at our rite,and ere You depart for Your earthy realms we bid You Hail andFarewell, in the name of Ptah CraftsMaster.

I thank Thee, Mighty Ones of the West for Your presence at our rite,and ere You depart for Your watery realms we bid You Hail and Farewell,in the name of Poseidon ShipMaster.

I thank Thee, Mighty Ones ofthe South for Your presence at our rite,and ere You depart for Your fiery realms we bid You Hail and Farewell,in the name of Brigid SmithMistress.

I thank Thee, Mighty Ones of the East for Your presence at our rite,and ere You depart for Your airy realms we bid You Hail and Farewell, inthe name of Athena WiseWeaver.

(He)

Fire, seal the Circle round; let it fade beneath the ground;Let all things be as they were since the beginning of time. (3 times)

***** NOTES *****

Tools: Athame(s) & cingula Cup Censer & Incense Pentacle Salt dish & salt Altar & quarter candles Libation bowl Cakes & wine Robes (optional, depending on participants) God & Goddess symbols This ScriptFiresticks & Sacred BicPaper and pens for paper airplanesCassette deck and pathworking cassetteDrum and Casio w/ rhythm generatorTalking stick (optional)by Skydancer & Triton, Proteus Coven, NYC

&copy Perihelion Press. Reprinted by permission.

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Wiccan Tool List Master

Equipment:a pentacle6 candles; 1 for each direction, 2 for altarchalice of wine (hard apple cider on Samhain)wandscrounge of silken cordssmall bowl of watersmall bowl of salt3 cords, one red, one white, one blue, 9' long eachwhite-handled knifeindividual athamesincense burner and incensesmall hand belldish of cakesswordchalkaltar cloth of any colorcauldrontape recorder and tapes of appropriate musicveil for Great Rite of a Goddess color: Blue, green, silver or whiteFor New or Dark Moon Esbat:extra incensean apple and a pomegranatecauldron with a fire in it and/or a bonfirecrystal ball or other scrying toolswhite tabard with hood for PriestessFor Winter Solstice (Yule):cauldron with candle or oak bonfirewreaths, 1 of holly and 1 of mistletoecrowns, 1 of oak and 1 of hollyblindfoldsistrumanimal skull filled with saltFor Spring Equinox:cords as described in preparationshard-boiled eggsa bonfire ready to ignite or a taperflowers in the cauldronFor Beltane Sabbat:bonfireFor Initiations:anointing oiltub to bathe the candidate intowelssalts, herbs and oils to add to the batha blindfolda shirt or other clothing that can be cuta length of string to measure the persontwo lengths of cord to bind the hands and feetbonfire for warmth if neededFor Blessings:anointing oilwine
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All Hallow's Eve

by Mike Nichols

Halloween. Sly does it. Tiptoe catspaw. Slide and creep.But why? What for? How? Who? When! Where did it allbegin? 'You don't know, do you?' asks Carapace ClavicleMoundshroud climbing out under the pile of leaves under theHalloween Tree. 'You don't REALLY know!'
--Ray Bradbury, from 'The Halloween Tree'Samhain. All Hallows. All Hallow's Eve. Hallow E'en. Halloween.The most magical night of the year. Exactly opposite Beltane on the wheelof the year, Halloween is Beltane's dark twin. A night of glowingjack-o-lanterns, bobbing for apples, tricks or treats, and dressing in costume. Anight of ghost stories and seances, tarot card readings and scrying withmirrors. A night of power, when the veil that separates our world from theOtherworld is at its thinnest. A 'spirit night', as they say in Wales.

All Hallow's Eve is the eve of AllHallow's Day (November 1st). Andfor once, even popular tradition remembers that the Eve is more importantthan the Day itself, the traditional celebration focusing on October 31st,beginning at sundown. And this seems only fitting for the great Celtic NewYear's festival. Not that the holiday was Celtic only. In fact, it isstartling how many ancient and unconnected cultures (the Egyptians andpre-Spanish Mexicans, for example) celebrated this as a festival of thedead. But the majority of our modern traditions can be traced to theBritish Isles.

The Celts called it Samhain, which means 'summer's end', accordingto their ancient two-fold division of the year, when summer ran fromBeltane to Samhain and winter ran from Samhain to Beltane. (Some modernCovens echo this structure by letting the High Priest 'rule' the Covenbeginning on Samhain, with rulership returned to the High Priestess atBeltane.) According to the later four-fold division of the year, Samhainis seen as 'autumn's end' and the beginning of winter. Samhain is pro-nounced (depending on where you're from) as 'sow-in' (in Ireland), or'sow-een' (in Wales), or 'sav-en' (in Scotland), or (inevitably)'sam-hane' (in the U.S., where we don't speak Gaelic).

Not only is Samhain the end of autumn; it is also, more importantly,the end of the old year and the beginning of the new. Celtic New Year'sEve, when the new year begins with the onset of the dark phase of the year,just as the new day begins at sundown. There are many representations ofCeltic gods with two faces, and it surely must have been one of them whoheld sway over Samhain. Like his Greek counterpart Janus, he wouldstraddle the threshold, one face turned toward the past in commemoration ofthose who died during the last year, and one face gazing hopefully towardthe future, mystic eyes attempting to pierce the veil and divine what thecoming year holds. These two themes, celebrating the dead and divining thefuture, are inexorably intertwined in Samhain, as they are likely to be inany New Year's celebration.

As a feast of the dead, it was believed the dead could, if theywished, return to the land of the living for this one night, to celebratewith their family, tribe, or clan. And so the great burial mounds ofIreland (sidhe mounds) were opened up, with lighted torches lining thewalls, so the dead could find their way. Extra places were set at thetable and food set out for any who had died that year. And there are manystories that tell of Irish heroes making raids on the Underworld while thegates of faery stood open, though all must return to their appointed placesby cock-crow.

As a feast of divination, this was the night par excellence forpeering into the future. The reason for this has to do with the Celticview of time. In a culture that uses a linear concept of time, like ourmodern one, New Year's Eve is simply a milestone on a very long road thatstretches in a straight line from birth to death. Thus, the New Year'sfestival is a part of time. The ancient Celtic view of time, however, iscyclical. And in this framework, New Year's Eve represents a point outsideof time, when the natural order of the universe dissolves back intoprimordial chaos, preparatory to re-establishing itself in a new order.Thus, Samhain is a night that exists outside of time and hence it may beused to view any other point in time. At no other holiday is a tarot cardreading, crystal reading or tea-leaf reading so likely to succeed.

The Christian religion, with its emphasis on the 'historical' Christand his act of redemption 2000 years ago, is forced into a linear view oftime, where 'seeing the future' is an illogical proposition. In fact, fromthe Christian perspective, any attempt to do so is seen as inherently evil.This did not keep the medieval Church from co-opting Samhain's other motif,commemoration of the dead. To the Church, however, it could never be afeast for all the dead, but only the blessed dead, all those hallowed (madeholy) by obedience to God -- thus, All Hallow's, or Hallowmas, later AllSaints and All Souls.

There are so many types of divination that are traditional toHallowstide, it is possible to mention only a few. Girls were told to placehazel nuts along the front of the firegrate, each one to symbolize one ofher suitors. She could then divine her future husband by chanting, 'If youlove me, pop and fly; if you hate me, burn and die.' Several methods usedthe apple, that most popular of Halloween fruits. You should slice anapple through the equator (to reveal the five-pointed star within) and theneat it by candlelight before a mirror. Your future spouse will then appearover your shoulder. Or, peel an apple, making sure the peeling comes offin one long strand, reciting, 'I pare this apple round and round again; /My sweetheart's name to flourish on the plain: / I fling the unbrokenparing o'er my head, / My sweetheart's letter on the ground to read.' Or,you might set a snail to crawl through the ashes of your hearth. Theconsiderate little creature will then spell out the initial letter as itmoves.

Perhaps the most famous icon of the holiday is the jack-o-lantern.Various authorities attribute it to either Scottish or Irish origin.However, it seems clear that it was used as a lantern by people whotraveled the road this night, the scary face to frighten away spirits orfaeries who might otherwise lead one astray. Set on porches and inwindows, they cast the same spell of protection over the household. (TheAmerican pumpkin seems to have forever superseded the European gourd as thejack-o-lantern of choice.) Bobbing for apples may well represent theremnants of a Pagan 'baptism' rite called a 'seining', according to somewriters. The water-filled tub is a latter-day Cauldron of Regeneration,into which the novice's head is immersed. The fact that the participant inthis folk game was usually blindfolded with hands tied behind the back alsoputs one in mind of a traditional Craft initiation ceremony.

The custom of dressing in costume and 'trick-or-treating' is ofCeltic origin with survivals particularly strong in Scotland. However,there are some important differences from the modern version. In the firstplace, the custom was not relegated to children, but was actively indulgedin by adults as well. Also, the 'treat' which was required was often oneof spirits (the liquid variety). This has recently been revived by collegestudents who go 'trick-or-drinking'. And in ancient times, the rovingbands would sing seasonal carols from house to house, making the traditionvery similar to Yuletide wassailing. In fact, the custom known as'caroling', now connected exclusively with mid-winter, was once practicedat all the major holidays. Finally, in Scotland at least, the tradition ofdressing in costume consisted almost exclusively of cross-dressing (i.e.,men dressing as women, and women as men). It seems as though ancientsocieties provided an opportunity for people to 'try on' the role of theopposite gender for one night of the year. (Although in Scotland, this isadmittedly less dramatic -- but more confusing -- since men were in the habitof wearing skirt-like kilts anyway. Oh well...)

To Witches, Halloween is one of the four High Holidays, or GreaterSabbats, or cross-quarter days. Because it is the most important holidayof the year, it is sometimes called 'THE Great Sabbat.' It is an ironicfact that the newer, self-created Covens tend to use the older name of theholiday, Samhain, which they have discovered through modern research.While the older hereditary and traditional Covens often use the newer name,Halloween, which has been handed down through oral tradition within theirCoven. (This is often holds true for the names of the other holidays, aswell. One may often get an indication of a Coven's antiquity by notingwhat names it uses for the holidays.)

With such an important holiday, Witches often hold two distinctcelebrations. First, a large Halloween party for non-Craft friends, oftenheld on the previous weekend. And second, a Coven ritual held on Halloweennight itself, late enough so as not to be interrupted by trick-or-treaters.If the rituals are performed properly, there is often the feeling ofinvisible friends taking part in the rites. Another date which may beutilized in planning celebrations is the actual cross-quarter day, or OldHalloween, or Halloween O.S. (Old Style). This occurs when the sun hasreached 15 degrees Scorpio, an astrological 'power point' symbolized by theEagle. This year (1988), the date is November 6th at 10:55 pm CST, withthe celebration beginning at sunset. Interestingly, this date (OldHalloween) was also appropriated by the Church as the holiday of Martinmas.

Of all the Witchcraft holidays, Halloween is the only one that stillboasts anything near to popular celebration. Even though it is typicallyrelegated to children (and the young-at-heart) and observed as an eveningaffair only, many of its traditions are firmly rooted in Paganism.Interestingly, some schools have recently attempted to abolish Halloweenparties on the grounds that it violates the separation of state andreligion. Speaking as a Pagan, I would be saddened by the success of thismove, but as a supporter of the concept of religion-free public education,I fear I must concede the point. Nonetheless, it seems only right thatthere SHOULD be one night of the year when our minds are turned towardthoughts of the supernatural. A night when both Pagans and non-Pagans mayponder the mysteries of the Otherworld and its inhabitants. And if you areone of them, may all your jack-o'lanterns burn bright on this All Hallow'sEve.

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Public Service Announcement for Immediate Release

Samhain (pronounced saw-an), commonly referred to as Halloween,is a religious holiday celebrated by Wiccan and witch. Thefestival traditionally is a feast for the gathering of the familyin love and remembrance. All the family including one'sancestors.

Wiccans do not regard physical death as an end but merely onemore event in a continuing progress of the soul's in its pathtoward fulfillment of divine destiny. Because of these beliefs,it is only natural at this time of year to invite our belovedancestors to remember and to celebrate with us.

If you do not find these beliefs in conflict with your ownpersonal beliefs, please join us in the following ritual ofthanksgiving and remembrance.

Whether you join with us or not,May you walk in the Light of the Ladyand know the Wisdom of the Lord.Blessed Be.

The clergy and members of the United Wiccan Church.

 After you have shared the bounty of your harvest with thechildren of your neighborhood (candy, etc) and the house hassettled down for the night, disconnect or turn off your telephoneso that this state of serenity will continue uninterrupted.

Prepare a special feast of whatever foods reminds you of a specialdeparted friend or family member, or of past family gatherings.While you are preparing this feast think of all of the goodtimes you had with them.

When the feast is prepared, set your holiday table with a specialplace of honor for the departed friend or family member.

Decorate the table and room as you would for a holiday dinnerwith the family, add those special things that are important toyou and your family (flowers, candles,etc.) If you have apicture of the loved one, it is nice to place it at their placeat the table.

Speak to that special person and invite them to join you in thiscelebration and time of remembrance. It is completelyappropriate to say grace or offer any prayer that you feel isfitting.

The following is done in complete silence:

Serve the meal remembering to serve your honored guest (orguests) first. If wine or other alcoholic beverages are served,it is recommended that they be kept in moderation as you and yourguests need to have a clear head.

Now sit down to the table with your loved ones and enjoy yourfeast. When you address them in your mind, always see them aswell. (Try not to say in your mind, "if you can hear me...", etc.).After the meal, the time of silence is over. Do whatever younormally do at a family holiday gathering (clear the table, playgames, sing songs, etc.). Enjoy the companionship.

When the evening is over, or in the morning if you wish to makeit an all night party, thank your invited guests for being withyou and for making your celebration a special one.

There are a few words of caution that we will offer.

If this ritual does not feel right for you, do not do it.Follow your instincts.

Remember that crossing over does not necessarily change aperson, so if you could not get through a meal in peace with themwhile they were alive, you will probably have the same problem withtheir spirit.

Do not ask your guest to grant you wishes or do you favors.It is rude to invite a guest and then make it obvious that afavor is the reason they were asked, not because of love andrespect. Spirits do not like rudeness! Besides, spirits oftenforget that you are limited in ways that they are not. If youask them for $1,000, it may come as an insurance settlement aftera painful break in your water pipe with all the delight incleaning up the mess from ensuing water damage.

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Samhain Notes

The High Priestess wears her white tabard if she has one for theopening ritual, with the veil thrown back.

After the Witches' Rune, the High Priest and High Priestess take uptheir athames. He stands with his back to the altar, she faces him acrossthe cauldron, They then simultaneously draw the Invoking Pentagram ofEarth in the air with their athames towards each other, after which theylay down their athames; he on the altar, she by the cauldron.

The High Priestess scatters incense on the charcoal in the cauldron.When she is satisfied that it is burning, she stands still facing the HighPriest across the cauldron. She then declaims (if needed, ask a man tobring one of the altar candles and hold it for her):

"Dread Lord of Shadows, God of Life, and the Giver of Life
Yet is the knowledge of thee, the knowledge of Death.
Open wide, I pray thee, the Gates through which all must pass.
Let our dear ones who have gone before
Return this night to make merry with us.
And when our time comes, as it must,
O thou the Comforter, the Consoler, the Giver of Peace and Rest,
We will enter thy realms gladly and unafraid;
For we know that when rested and refreshed among our dear ones
We will be reborn again by thy grace and the grace of the Great Mother.
Let it be in the same place and the same time as our beloved ones,
And may we meet, and know, and remember,
And love them again.
Descend, we pray thee, in thy servant and priest."

The High Priestess then walks around the cauldron and gives the HighPriest the Five-fold Kiss.

She returns to her place and pulls the veil of her tabard over herface. She then calls on each woman, by name to come forward and give theHigh Priest the Five Fold Kiss.

When they have all done so, the coven forms up around the circle,alternating male and female with the Maiden next to the West candle. Assoon as they are in place, the High Priestess says:

"Behold, the West is Amenti, the Land of the Dead, to which manyof our loved ones have gone for rest and renewal. On this night, we holdcommunion with them; and as our Maiden stands in welcome by the Westerngate, I call upon all of you, my brothers and sisters of the Craft, tohold the image of these loved ones in your hearts and minds, that ourwelcome may reach out to them. There is mystery within mystery; for theresting place between life and life is Caer Arianrhod, the Castle of theSilver Wheel, at the hub of the turning stars beyond the North Wind. Herereigns Arianrhod, the White Lady, whose name means Silver Wheel. To this,in spirit, we call our loved ones. And let the Maiden lead them, movingwiddershins to the center. For the spiral path inward to Caer Arianhodleads to night, and rest, and is against the way of the Sun."

The Maiden should spiral into the center, taking three or fourcircuits to do so. During this time, the coven should maintain absolutesilence and concentrate on welcoming their dead friends.

When she reaches the center, she faces the High Priestess across thecauldron. They touch palms and the High Priestess says:

"Those who you bring with you are truly welcome to our Festival. Maythey remain with us in peace. And you Maiden, return by the spiral pathto stand with our brothers and sisters; but deosil for the way ofrebirth, outwards from Caer Arianrhod, is the way of the Sun."

The women break contact and the Maiden returns to the West candle.When she is there, the High Priestess says:

"Let all approach the walls of the Castle."

Everyone moves in and sits in a close ring around the cauldron. TheHigh Priestess renews the incense. Now is the time for communion with thedead. When finished scrying, the cauldron is placed next to the Eastcandle.

The spirits of the dead must be thanked and released. The HighPriestess leads the rest of the Coven in saying:

"We thank you our friends for visiting here this night. We bid you apleasant repose in Caer Arianrhod. We also thank you, the Dread Lord ofShadows for taking care of them and giving them comfort."

The next thing to do is the Great Rite in some form.

Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983

Transcribed to computer file by Seastrider

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O.T.O. Samhain Ritual

Open the Temple in fire.

Banishing ritual.

Hierophant: Do what thou wilt shall be the whole of the Law.

Hierophant: Ve Gabolah.

Ring bell 5-5-5-5-5

Priest strikes staff upon ground 3-3-3, 5-5-5-5-5, 3-3-3

 Return bell and staff to altar.

Hierophant: Let all adore the King of Fire.

 All do the god form of
 PUER, the fire of
NOX, facing Altar.

AUM

Hierophant picks up dagger and points toward the East, standing in the West.(Fire with)
TETRAGRAMMATON  TZABOATH (all repeat)
ALGA (all repeat)

BITOM (all repeat)

Hierophant: In the sacred names and letters:

OIP * TEAA * PDOCEE *
In thy name: IHVH TZABAVTH

Hierophant: I declare the sacred fire one and eternal in all worlds seen and unseen.

(priest lights censer)

Hierophant: Glory be the light, eternal fortress on the frontiers of darkness.Blessed Be. (all repeat)

Priest drops more incense in censer.

Hierophant: Hail those from the caverns of the dark. (sign of enterer)

Bell: 3-3-3 5-5-5-5-5 3-3-3
(sign of silence)

Hierophant: O great and dreaded Lord of ShadowsHe who is God of all Life & the giver of life,
It is Thee we invoke. (all repeat last line)Hierophant: Behold, the West is Ameti, Land of the Deadto which many have gone for rest and renewal.

OPEN WIDE THE GATES THROUGH WHICH ALL MUST PASS

LET THE SHELLS OF KINDERED SOULS RETURN THIS NIGHT
GUIDED BY THE SACRED FIRE SEEN IN ALL WORLDS

DESCEND UPON US, ALL ARE TRULY WELCOME TO OUR FESTIVAL.
MAY YOU REMAIN AMONG US TILL THE FIRST LIGHT OF DAWN...
IN PEACE AND HARMONY

APPROACH THE WALLS OF OUR CASTLE (all repeat)

3-3-3, 5-5-5-5-5, 3-3-3
(put more incense in censer)

Hierophant: Hail those from the caverns of the dark. (all repeat)

pick up contract at sacrifice;

KINDRED SOULS HERE THIS NIGHT, TO THEE WE GIVE OUR SACRIFICE

UPON THIS PAPER WE EACH HAVE WRITTEN A CONTRACT BINDING OF SOULS TO SOULS

SO INTO THE FLAMES & LET IT BE CONSUMED

IT IS BETWEEN YOU AND I, NO ONE ELSE.

as written, to bind the contract, drink of the blood.

....doneSo mote it be (all repeat).

Others who desire a sacrifice may now do such; come forward one after another.

all participating in the sacrifice
drop in 'contract' repeating as before
with wine then saying 'so mote it be'...
all should repeat after each sacrifice 'so mote it be'.

After last sacrifice; all raise hands upward, vibrating

AUM

Hierophant: Our sacrificing done, I proclaim this evening rite over.

LOVE IS THE LAW, LOVE UNDER WILL. (all repeat)

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Two Witches

A Modern Craft Fairy-Tale

by Mike Nichols

Once upon a  time, there were two  Witches.  One was  a Feminist Witchand the other was a Traditionalist Witch.  And, although both  of them weredeeply religious, they had rather different ideas about what their religionmeant.  The Feminist Witch tended to believe that Witchcraft was a religionespecially suited to  women because the image of the Goddess was empoweringand a strong weapon against patriarchal tyranny.  And there was distrust inthe heart of the Feminist Witch for  the Traditionalist Witch because, fromthe Feminist perspective, the Traditionalist Witch seemed subversive and athreat to "the Cause".

The  Traditionalist Witch  tended  to believe  that  Witchcraft was  areligion for  both men and women  because anything less would  be divisive.And although  the  Goddess was  worshipped, care  was taken  to give  equalstress to the God-force in nature, the  Horned One.  And there was distrustin  the heart of the  Traditionalist Witch for  the Feminist Witch because,from  the  Traditionalist  viewpoint,  the  Feminist  Witch  seemed  like alate-comer and a threat to "Tradition". These two Witches lived in thesame community  but each belonged  to a  different Coven, so  they did  notoften run into  one another.  Strange to say, the  few times they did meet,they felt an odd sort of mutual attraction, at least on the physical level.But both recognized the folly of this attraction, for their ideologies wereworlds apart, and nothing, it seemed, could ever bridge them.

Then one year the community decided to hold a Grand Coven, and all theCovens in the area were invited to attend.  After the rituals, the singing,the  magicks, the  feasting, the  poetry, and  dancing were  concluded, allretired to  their tents and  sleeping bags.  All  but these two.   For theywere troubled by their differences and couldn't sleep.  They alone remainedsitting by the  campfire while all others around them  dreamed.  And beforelong, they began to talk about their differing  views of the Goddess.  And,since they were both  relatively inexperienced Witches, they soon  began toargue about what was the "true" image of the Goddess.

"Describe your image of the Goddess to me," challenged theFeminist Witch. The Traditionalist Witch smiled, sighed, and said in a raptvoice, "She  is the  embodiment  of all  loveliness.   The quintessence  offeminine beauty.  I picture her with silver-blond hair like moonlight, richand thick, falling down around her  soft shoulders.  She has the voluptuousyoung body  of  a  maiden in  her  prime,  and  her clothes  are  the  mostseductive, gossamer thin and clinging to her willowy frame.  I see herdancing like a  young elfin nymph in a moonlit glade, the dance of a templepriestess.  And she  calls to her lover, the Horned One, in a voice that isgentle and soft  and sweet, and  as musical as a  silver bell frosted  withice.   She is Aphrodite, goddess  of sensual love.  And  her lover comes inanswer to  her call, for she is destined to  become the Great Mother.  Thatis how I see the Goddess."

The Feminist Witch hooted  with laughter and said, "Your Goddess  is aCosmic Barbie  Doll!  The Jungian archetype of a  cheer-leader!  She is allglitter and no substance.   Where is her strength?   Her power?  I  see theGoddess very  differently.  To  me, she is  the embodiment of  strength andcourage  and wisdom.   A  living symbol  of the  collective power  of womeneverywhere.  I picture her with hair as black as a moonless night, croppedshort for ease  of care on the field of battle.   She has the muscular bodyof a woman at the peak of health and fitness.  And her clothes are the mostpractical  and sensible, not slinky  cocktail dresses.   She does not painther face or perfume  her hair or shave her  legs to please men's  vanities.Nor does she do  pornographic dances to attract a man to her.  For when shecalls to a  male, in a voice that  is strong and defiant, it will  be to dobattle with the repressive masculine ego.  She is Artemis the huntress, andit is fatal for  any man to cast a  leering glance in her direction.   For,although she may be the many-breasted Mother, she is also the dark Crone ofwisdom, who destroys the old order.  That is how I see the Goddess."

Now  the Traditionalist  Witch hooted  with  laughter and  said, "YourGoddess  is the antithesis of  all that is feminine!   She is Yahweh hidingbehind a feminine mask!  Don't forget  that it was his followers who burnedWitches  at the stake for the "sin" of  having "painted faces".  After all,Witches  with their knowledge of herbs were  the ones who developed the artof cosmetics.  So what of beauty?  What of love and desire?"

And so the argument raged, until the sound of their  voices awakened aCoven Elder  who was sleeping nearby.   The Elder looked  from the FeministWitch to the Traditionalist Witch and back again, saying nothing for a longmoment.  Then the Elder suggested that both Witches go into the woods apartfrom one another and there, by magick and meditation, that each seek a"true" vision of the Goddess.  This they both agreed to do.

After  a time of invocations, there was a moment of perfect stillness.Then a glimmer of light could be seen in the forest, a light shaded deepestgreen  by the  dense foliage.   Both Witches  ran toward the  source of theradiance.  To their  wonder and amazement, they discovered the  Goddess hadappeared  in a clearing directly between  them, so that neither Witch couldsee the other.  And the Traditionalist Witch yelled "What did I tell  you!"at the  same instant the Feminist Witch yelled  "You see, I was right!" andso neither Witch heard the other.

To the  Feminist Witch, the Goddess  seemed to be a  shining matrix ofpower and  strength, with courage and energy  flowing outward.  The Goddessseemed  to be  holding out  her arms  to embrace  the Feminist Witch,  as acomrade in arms.  To the Traditionalist Witch, the Goddess seemed to be thezenith of feminine beauty, lightly playing a harp and singing a siren songof seduction.   Energy seemed to flow towards her.   And she seemed to holdout her arms to the Traditionalist Witch, invitingly.

From opposite sides of the clearing, the Witches ran toward the figureof  the Goddess they both loved so well, desiring to be held in the ecstasyof that divine embrace.   But just before they reached her,  the apparitionvanished. And the two Witches were startled to find themselvesembracing each other.

And then they both heard the voice of the Goddess.  And, oddly enough,it sounded exactly the same to both of them.  It sounded like laughter.

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Wicca From My Point of View

by Lady Phoenix

I can give you a brief overview of Wicca. (I don't speak for allWiccans, only myself. There are some differences in the differentTraditions.)

We believe that the ultimate godhead is unknowable. This doesn'tmake for a good working relationship with the deity, however. So, we breakit down into a Goddess and a God. Different Wiccans worship differentGods/Goddesses. We can utilize *any* pantheon. Some worship Pan/Diana,some Cernnunos/Aradia, Isis/Osiris, and many others.

We see our Goddess as being Triple Aspected -- Maiden, Mother andCrone, and she is reflected in the phases of the Moon -- Waxing, Full andWaning. We see the God as the Lord of Nature, and he is reflected in theseasonal changes. Like Jesus Christ, he dies for the land and the people,and is reborn.

In general, we believe in reincarnation and karma. What you callHeaven, we call the Summerlands. We don't believe that Hell exists (orSatan either.) We believe that there should be balance in all things --when the balance is disturbed, that's when 'evil' occurs. Fire, forexample is not 'evil'. It could be considered such when it becomes out ofbalance, as in a forest fire, or house fire. Controlled fire is a usefultool. Anger is not 'evil', but when unbridled can't help but lead tonegative things. When properly expressed and balanced with constructiveworking to correct that which invoked the anger -- it, too, can be a usefultool.

We regard the Earth as our Mother and try to have respect for Herby not polluting her and try to live in harmony with Her and Her ways.

Women reflect the Goddess, Men reflect the God, so the Wicca havea Priestess and Priest to 'run' the religious services. We call ourservices circles.

This was sort of a "Reader's Digest Condensed Version" of Wicca.If you have any questions or want more detail on any of this, please let meknow. Thank you for asking.

Blessed be >>Phoenix<<

 * Origin: InterVisioN "The ParaNormal Connection" 603-547-6485 HST (1:132/123)
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The following is an excerpt from "Witchcraft: The Old Religion"

by Dr. L. L. Martello.

Questions and Answers.

Q. What is the  best way for one who  is interested in the Old  Religion to     make contact  with a genuine  coven?

A. Subscribe to  all of the  Pagan and     Witchcraft publications. It's easier to get into a  Pagan grove which often     acts  as a backdoor  to the Craft,  since many are  Wicca-oriented in their     worship  and rituals.  Fill out  a Coven-Craft  application form  issued by     WICA. To obtain yours, enclose a self-addressed stamped envelope.     WICA's address is Suite 1B, 153 West 80 Street; New York 10024.

Q. What are the major  feast-days of Witches? Could you tell me  more about     the origins of Halloween?

A. Most Anglo-American covens celebrate the following     holy days. The four major ones  are Oimelc or Candlemas on February  2; May     Eve, Beltane, or Walpurgisnacht on April 30; Lammas on July 31 or August 1;     and of course Halloween or Samhain on  October 31. The four minor Holy Days     are the two solstices: Yule, around December 22; and Midsummer, around June     21 or 22. The other  two are the equinoxes: March 20-21 for  spring and the     fall  equinox on September 22  or 23.  The following  will help to give you     some idea of the origins of Halloween:

November Eve, All Hallows'  Eve, the Gaelic fire festival  of Samhain,     now generally called Halloween, represents the summer's end, when the Earth     Goddess turns  over her reign to the Horned God of the Hunt, the transition     from life to death, from an agrarian time to one of hunting, from summer to     winter,  from warmth  to  coldness, from  light to  darkness.  It has  been     Christianized into All Saints' Day,  a time when the souls of  the departed     wander the land and in some cases where the souls of the living temporarily     join  their spirit brethren, a time for mediumship, remembrance of departed     loved ones,  and celebration (as  opposed to  mourning) of the  dead.   The     Roman Goddess of fruits and seeds, Pomona, was worshipped on  this day. The     stored fruits and seeds of the  summer were then opened for the celebrants.     Apples and  nuts were the  main fruits.  This was also  the autumn  harvest     festival of the Druids.

They believed in the transmigration of souls     and taught that  Saman, the Lord of Death, summoned  those wicked souls who     were   condemned to  occupy the bodies  of animals in  the preceding twelve     months. The accused believed that they  could propitiate Saman by gifts and     incantations, thus lessening if  not eliminating their sentences. This  was     also the time when the Druids lit huge bonfires in honor  of Baal, a custom     continued in Britain and Wales until recent times.    In Ireland October 31     was called Oidhche Shamhna, or Vigil of Saman.  In his Collectanea de Rebus     Hibernicis,  Villancey says  that in  Ireland  the peasants  assembled with     clubs  and sticks, "going from house to house, collecting money, breadcake,     butter, cheese, eggs, etc., for the feast, repeating verses in honor of the     solemnity,  demanding  preparations for  the festival  in  the name  of St.     Columb Kill, desiring them to lay aside the  fatted calf and to bring forth     the black sheep. The good women  are employed in making the griddlecake and     candles; these  last are sent from house to  house in the vicinity, and are     lighted up on the (Saman) next day, before which they pray, or are supposed     to pray, for the  departed soul of  the donor. Every  house abounds in  the     best viands they can afford: apples and nuts are devoured in abundance; the     nutshells are burnt, and from the  ashes many strange things are  foretold;     cabbages are  torn up by the  root; hemp-seed is  sown by the  maidens, and     they believe that if they look back they will see the apparition of the man     intended for their future spouse; they hang a smock before the fire, on the     close of the feast, and sit up all  night, concealed in the corner of  the     room, convinced  that his apparition will  come down the   chimney and turn     the smock; they throw a ball of yarn  out of the window, and wind it on the     reel within, convinced that  if they repeat the Pater Noster backwards, and     look  at the  ball of yarn  without, they  will then  also see his  sith or     apparition; they  dip for apples in a  tub of water, and  endeavor to bring     one up in the mouth; they suspend a cord with a cross-stick, with apples     at one point, and candles lighted at the other, and endeavor to catch the     apple,  while  it is  in a  circular  motion, in the mouth."

Vallancey concludes that these practices are the  remnants of Druidism and will never     be eradicated while  the name of  Saman remains. In  this brief passage  we     will see  the origins of many  modern Halloween practices, such  a trick or     treat, the Jack-o-Lantern, and apple bobbing.

In the island of Lewis the     name Shamhna, or Saman, was called Shony.  One writer  in disgust described     "an  ancient  custom  here to  sacrifice  to  a sea-god,  called  Shony, at     Hallowtide."  The supposed Christian inhabitants would gather at the Church     of  St. Mulvay, each  family bringing provisions and  malt which was brewed     into ale. They chose  one of themselves to wander into the  sea at night up     to his waist. He  then poured out a cup  of ale calling upon Shony to bless     his people for the coming year.   "At his return," this writer says, "they     all went to church,  where there was a  candle burning upon the  altar; and     then standing silent for a little time, one of them gave a signal, at     which the  candle was  put out,  and immediately  all of  them went to  the     fields, where they fell a-drinking ale, and spent the rest  of the night in     dancing  and singing.   The ministers in  Lewis told me  they spent several     years  before  they  could persuade  the  vulgar  natives  to abandon  this     ridiculous piece of superstition."

The name Saman shows evidence of     Druidism in the Irish. Another  word, the name of a drink,  is "lambswool."     It is made from bruising roasted apples and mixing it with ale or milk.     The  Gentlemen's  Magazine  for  May,  1784,  says,  "this  is  a  constant     ingredient at a  merrymaking on  Holy Eve." Vallancey  shrewdly traced  its     etymological origin when he said, "The  first day of November was dedicated     to the angel presiding over fruits, seeds, etc., and was therefore named La     Mas  Ubhal, that is,  the day  of the  apple fruit, and  being pronounced     Lamasool, the English  have corrupted  the name to  Lambs-wool." The  angel     referred to of course is the Roman Goddess Pomona.

Q. Are these Holy Days the same throughout the world?

A. No. However, there are many universal similarities between all the pagan     religions. Names, dates and days vary according to national origin.     For instance, one of the Holy Days still celebrated by many Italian and     some Sicilian  traditions is the Lupercalia,  on February 15. It  has since     been Christianized into  St. Valentine's Day on Feb. 14.  Let me quote from     the WICA  Newsletter:  Ancient Roman  festival  honoring Lupercus,  God  of     Fertility. It was  called dies  februatus meaning 'day  of expiation.'  The     Lupercal--'wolf's grotto'--a cave on the western slope of Palatine Hill.     Near it was the ficus ruminalis, the fig tree under which Romulus and Remus     were  found and  nursed by a  she-wolf.   The Lupercai  who celebrated this     yearly festival  were made up of the Fabian who belonged to the Sabines and     the Quintilian Lupercai, the Latins. Later in honor to Julius Caesar, there     was added the Julian  Brotherhood. They sacrificed a goat.  Young neophytes     were brought in. The  High Priest touched their  foreheads with the  bloody     knife. Then another priest wiped away the blood with wool dipped into milk.     The feast began with the celebrants clothed only in goat skins and carrying     (really hiding) thongs made from the same goat hides.  They ran up and down     the  streets  of the  city striking  anyone who  passed  them.   Women came     forward to  be hit  by the  goat-thongs, believing  it  enhanced their  own     fertility. This was also a symbolic purification of the land and of the     persons touched. This was on   of the last Pagan rites to be given up     before  Christianity   completely  dominated  the  country.   It  is  still     celebrated today but in modern form, without the goat or  any other kind of     sacrifice, but  all wearing  skins  and goat  horns  in a  special  streghe     ritual."

Q. What are some of the Christian holy days that are based upon or borrowed     from ancient Pagan Religions?

A. You'll  find many of them discussed in this book. However, briefly, here     are some  of them. December 25 in  ancient times was the  day celebrated in     honor of  the sun, deified  in such figures  as Mithra, Osiris,  Horus, and     Adonis. It was also the  feast day of Bacchus, Krishna, Sakia,  and others.     The legends of these Gods were the same as those attributed to Jesus Christ     by  the early  Church.  Pope Julius  I  in A.D.  337 made  December  25 the     official day to celebrate Jesus's birth, following older traditions who     honored their founders on that date. It was also the ancient celebration of     the  winter  solstice.  There  is absolutely  no  record  in  the  Bible or     elsewhere  of when Jesus  Christ was born.      All of us  are still paying     tribute to the ancient Gods  and Goddesses by the names of our  days of the     week.

 English French Italian Spanish Planet Deity
 Sunday Dimanche Domani Domingo Sun Mithra
 Monday Lundi Lunedi Lunes Moon Diana
 Tuesday Mardi Martedi Martes Mars Tiw
 Wednesday Mercredi Mercoledi Miercoles Mercury Mercury
 Thursday Jeudi Giovedi Jueves Jupiter Jove-Thor
 Friday Vendredi Venerdi Viernes Venus Venus-Freya
 Saturday Samedi Sabato Sabado Saturn Saturn
Two of the English  names come from Old Saxon rather  than Latin. Tiw's Day     became Tuesday  in honor of the old Teutonic deity, Tiw or Tives. Wednesday     is named after the  old Teutonic Norse God  Wodan or Wotan. The Saxon  word     for  day  is  doeg.  In  olden  times the  days  were  called  Jove's  Doeg     (Thursday), Mercury's  Doeg (Wednesday), Mar's <sic>  Doef <sic> (Tuesday),     etc.  Friday was the day when the  ancients paid tribute to Venus--the love     day. When  Christianity became dominant,  Friday was  no longer  considered     lucky--Jesus  was crucified on that day; also, the uninhibited sexual rites     dedicated to the love  Goddess Venus was considered a  great "sin." Besides     the days of our week our months are also named after the ancient deities:

January: From Latin Januarius, honoring Janus, a Roman God. He presided     over the Gates of Heaven, which the Christians later assigned to St. Peter.     The Anglo-Saxons called it Aefter-Yule, and prior to that Wolf-monat.

February:  From Februus, another name  for the God  of purification Faunus,     thus fertility. The feast was held on February 15 (see  Lupercalia) and was     called Februa.

March:  After Mars, God  of War. Anglo-Saxons  called it     Hraed-monat,  rugged month, or Hlyd-monat, stormy month. A stormy March was     an omen of poor crops. A dry March indicated a rich harvest.

April: From Latin aperio "to open," like buds. Anglo-Saxons called it Easter-monat,in honor of the Teutonic Goddess of the same name. She ruled spring and light. The Romansdedicated this month to  Venus, often referring to it as Mensis Veneris instead of Aprilis.

May: Named  after Maia  Majesta, ancient Roman Goddess of Spring. Considered Vulcan's wife.Look up the folklore regarding the May Day celebrations, bonfires, and other ritescelebrated throughout Europe.

June: Named after the Roman Goddess Juno.     Called Sear-monat by Anglo-Saxons. Juno was Queen of Heaven and Guardian of     Marriage and ruled childbirth. June is still the most favored month for     marriage today.

July:  Originally called Quintilus, the fifth month. Old     Saxons  called it Maed-monat, "mead  month" the time to  gather honey for     the drink called mead.

August: Named after the Roman Emperor Augustus. Was once called Sixtilis, the sixth month.

September: Named  after the     Latin  number for seven,  that being the  month in the  old calender <sic>.     Saxons  called it  Gerst-monat,  barley month,  as  this crop  was  usually     gathered then.

October: From octo, the eighth  month in the old  calendar.     Saxons  named it  Wyn-monat,   "wine  month."  This was  harvest time,  and     Bacchus and Dionysius and all the other ancient deities were honored.  See     Halloween  above.

November: From the  ninth month in  old Roman calendar.     Saxons called it Blot-monat,  "blood month." This was  when the cattle  and     sheep were  slaughtered for food and  sacrifices.

December: Named after     the tenth month in  the old calendar. It was consecrated  to Saturn, and on     December 17  the great feast of Saturnalia  began, lasting several days. It     coincided  with the winter solstice  and the Yule  season. The Anglo-Saxons     called it Yule-monat, "midwinter month." It coincided with the winter     solstice and the Yule season.

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Wicca, Wicca, Who's Got the Wicca?
or
My Tradition, or Yours?

[An article which attempts to make sense of all the various Traditions,Brands, Denominations, ect., which may confuse the unwary new-comer to Neo-Paganism (Wicca in particular).]

By: Hurn

Greetings, and Bright Blessings... Welcome to this, the next in aseries of introductory pieces on Alternate Religions. Today, we shalltake a look at the many varied Traditions in the Wicca Family of Faiths.Whilst there is, indeed, a large number of groups who profess one set oftenants, or ideas; one soon begins to see why they may all be lumpedtogether as one Religion.

Obviously, to start, one must define Religion as it applies to thesegroups of people. Next, a listing of some of the more Popular Traditions,giving a basic description of each. Lastly, some comments on the "cordswhich bind these groups together", ie. a discussion on the UnderlyingPhilosophies of the New Age Movement, Neo-Paganisms in particular.

I. What is a Religion?

A dictionary definition of religion looks something like:
Religion, n.; An organized system of Beliefs and/or Rituals,centering on a Supernatural Being or Beings.

Everyone with me so far? Good. I think we can all agree on definitionsfor "Beliefs" and "Supernatural", so the only sub-definition will be"Ritual": any ordered sequence of events or actions, includingdirected thoughts, especially one that is repeated in the 'same'manner each time, and that is designed to produce a predictablealtered state of consciousness, within which certain magical orreligious results may be obtained.

Now, by using these definitions, the astute reader may realize that oneneed not "believe" in anything in order to belong to a Religion, althoughmost 'established' churches Do require that one has conforming beliefs inorder to become 'accepted into' that Religion. One of the beauties ofthe Pagan/NeoPagan/Wiccan Religion is that the majority of the sects do notrequire one to have 'conforming' beliefs. One need not Believe in theGod/dess in order to worship them, and this is the key to being a New Agetype Religion.

New Age Religions acknowledge that there are many paths to Godhood,and that each person should find his/her own way. Thus, while there iscommunication and discussion between the diverse ways of Wicca, there isgenerally no cause for religious persecution or Holy Wars. Also, thereare very little 'missionary' type efforts, since there is no PrimeDirective stating that everyone who does not believe a certain piece ofDogma is Wrong, and will burn in Hell forever, unless saved, or made tosee the light.

Contrary to most religions, it is Not the shared set of Beliefs, orsimilar Dogma which holds the Wiccan Religions together. Rather, it is theAttitudes of the people involved, and their common Heritage which providethe bonds of cooperation among the Pagan Peoples. These points of agreementshall be further addressed following a brief list of some of the morepopular Traditions, with a description of each.

II. Traditions/Branches/Gatherings/Sub-Groups/Interpretations/ect.
[nb. This is not, by any means, an all inclusive list]

Gardnerian:
Started by G. Gardner, in England, in the mid 1950's, this Traditionclaims to have existed, in secret, since the Witch-Burnings began duringthe Middle Ages. While there is some doubt as to whether or not it is asold as it claims, there is no denying that the Gardnerian Sect has been oneof the most Influential of the Traditions. In fact, many of the groupswhich follow were started by people who had been introduced to Paganismand the Worship of the Lord and Lady as members of a Gardnerian group.

Characteristics:
A structured religion with definite hierarchy within each group (known,as a Coven), but little to no Authority of one coven over another. Withinthe coven, a Matriarchy exists, with the High Priestess generally beingconsidered the leader (there are, of course, exceptions to this, but thesedescriptions are, for the most part, only generalizations based uponinformation gathered from many sources).

The typical Gardnerian view of the God/dess is that of a Dominant Three-FacedGoddess (Maid, Mother, and Crone) with a Male Consort (Who has 2sides.. the Young Summer King, and the Old Winter King).

Ceremonies include a series of initiations into higher levels of theCraft, various Holiday Celebrations (based, of course, upon the "Wheel ofthe Year" calendar of Feast days.

Alexandrian:
Started about the same time as Gardner's, this tradition is fairlysimilar, with a little more emphasis upon Ceremonial Magick. There arenumerous Covens in both US and Europe.

Dianic:
This is more of a Sub-class, rather than a particular Tradition. Thereare several Feminist Traditions which are considered Dianic. Thissub-class tends to emphasize the Female aspect of the Goddess, sometimes tothe exclusion of the Male God. Some feel that these groups are ratherreactionary and self limiting. Be that as it may, the Dianic Covens tendto be more politically active.

School of Wicca:
Headed by Gavin and Yvonne Frost, this School is the largestcorrespondence school of Witchcraft in the US. Numerous Covens haveresulted from this School, although it is somewhat unconventional (if, thatis, anything dealing with Wicca could be called conventional). The Frosts'views on Wicca as a religion do differ with the majority.. in that they donot consider Wicca as "Pagan", but rather as Monotheistic.

Seax (or Saxon) Wicca:
Started by Raymond Buckland, who was originally a leader in promoting theGardnerian Tradition, as an alternative to the existing Covens. Unlikemost traditions, which consider the Coven group to be the normal unit ofdivision (ie. all ceremonies/Rituals = Group Rites), the Seax version hasprovision for lone witches (often referred to as Solitaires). Another thingwhich sets this particular brand apart is its non-reliance upon beingproperly initiated into the Wiccan community. Many of the other groupsrequire that new members be brought to existing covens to be ceremoniallyinitiated into that Tradition, and that only after years of study withinthe group is one ready to start a new coven. The Seax tradition,recognizing that there may not be a friendly, neighborhood Coven, allowsfor self-initiation, and Auto setup of a Coven.

Traditionalist (Welsh, Scots, Greek, Irish, etc...)
Like Dianic, this is a sub-class. Each Traditionalist group is basedupon the traditions, literature, myth, and folktales of that particulargeographic/demographic area. This is evident in the Names of the God/dessused by individual groups.

III. Common ties/beliefs/Ideals/ect...

As stated earlier, it's not doctrine/dogma similarities which tend to holdthese diverse groups together, rather, it is the common Ideals and feelingsexpressed by the Pagan Peoples themselves. Here are some examples:

The Wiccan Rede: "An it harms none, do what thou will." is almostuniversally accepted amongst the groups. Most groups tend to bepolytheistic, animists, pantheists, ect. One is not "converted" to Wicca,rather, the new comer feels a sense of "Coming Home", or, more poetically,"The Goddess calls to Her own". Nature plays a big part in mostTraditions, either as direct personification of the God/dess, or asaspects of them. There is no counterpart to the Devil, as such, in thePagan religions... no personification of All Evil, rather, the choice isthere for all to make. However, there is the Law of Three Fold Return,which states "That which thou dost send out shall return three fold", sogood begets good, and evil befalls those who are evil (a horrendousunderstatement / simplification, but true).

Author's note:
Whew! That was a long haul of writing in one sitting... if there are anybig errors noticeable, mail me, and I'll make a second draft of this.. orperhaps even expand it some.. (my time is limited in as far as when I haveopportunities to just sit down and write something like this, but I canusually squeeze in some time, here or there.)

I hope that this is somewhat enlightening... there are some other files,here, which give more basic explanations of the terms used.. (Witch, Coven,Magick, ect..) ... I did assume a small amount of familiarity presentwithin the reader... if anyone wishes, I can append a Preface covering thatwhich was presupposed knowledge.Blessed Be...Hurn
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Binding a Spell (Classic version)

Come ye as the charm is made!
Queen of heaven, Queen of hell,
Horned Hunter of the night
Lend your power unto the spell,
And work our will by magic rite!
By all the power of land and sea,
By all the might of moon and sun
I call the Earth to bind my spell.
Air to speed it well.
Bright as Fire shall it glow.
Deep as tide of Water flow.
Count the elements fourfold,
In the fifth the spell shall hold.Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983Valiente, Doreen; "Witchcraft for Tomorrow"; Phoenix Publishing 1985
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Saxon Wicca Rites

From "The Tree: The Complete Book of Saxon Witchcraft" by Raymond Bucklandcopyright 1974 -- Samuel Weiser Publishers (NOW OUT OF PRINT)

posted for PAN, the ORIGINAL Psychic Awareness Network at 1-703-362-1139by MATRIKA, co-sysop

Legend of Woden/Odin retrieving the Runes

The Snake came crawling and struck at none
But Woden took nine glory-twigs (pieces of wood on which were carved runicinscriptions) and struck the adder so that it flew into nine parts.

This quote shows how Woden/Odin was a master magician and drew his powerfrom the runes. To this day many Saxon Pagans work much of their Magicwith runes, inscribing them on candles in candle magick, incorporating theminto talismans or symbols of protection that they wear, carry or keep intheir homes (can also be for other purposes, etc. They can even be putsomewhere invisibly by tracing them with a scented oil. For example, arune or runic monogram (several runic letters overlaying one another) canbe inscribed on your place of business in Money in Abundance oil or someother money -- oriented oils of your own preference. For healing a rune orrunic monogram of healing can be written on the body of the patient with anoil of Healing, after the regular transfer of Pranic energy or "laying -- on-- of -- the -- hands" healing has occurred. (including use of crystals, ifthat is so desired) Etc. etc. etc. Why are runes so important? For thesame reason that they were in Cabalistic Magick among the Jews and inSidha Yoga. In India among the Sidhis the Shakti or Feminine aspect ofDeity (as Shiva is the male) has many aspects through which the world wasemanated -- one of the more important aspects is matrika shakti or the powerof sound to create via the letters of the alphabet forming themselves intoWords. In both systems -- Kabbalah and Sidha Yoga -- it is believed that theuniverse was created by words. This is reflected in modern New-Age workwith Affirmations used by such diverse sources as Marion Weinstein, DiannicWitch, as described in her book "Positive Magic" (Phoenix Publishing) and theUnity School of Christianity as well as the Religious Science and ChristianScience and Divine Science and all the other "science" churches. ShaktiGawain, author of "Creative Visualization" teaches it from the New Ageperspective as well. It is through words we create out own reality andright use of them for good and in loving ways is one of the most powerfulof Magicks. (Note by Matrika)

From the old Norse Verse, Lay of the High one, stanzas 138, 139, and 141

Woden/Odin is speaking

" I know that I hung there
on the windy tree
swung there nights, all of nine
gashed with a blade
bloodied by Odin
myself an offering to myself
knotted to that tree
no man knows whither the root of it runs

None gave me bread
None gave me drink
down to the depths I peered
to snatch up runes
with a roaring screech
and fall in a dizzying faint

Wellspring I won
and wisdom too
and grew and joyed in my growth
from a word to a word 
I was led to a word
from a deed to another deed"

As you can see this legend, which in the original sources pre-datesChristianity, has much in common with the legend of Jesus'sCrucifixion/Resurrection in the Newer religion -- but then there aresimilar themes in the story of Tammuz from the Middle East, the story ofOsiris in Egypt and in many other sources. The story of the fallen God whois resurrected with great power and wisdom reflects the Shamans'sconfrontation with his own death -- either in a literal sense throughsickness or accident, or in a Psychological sense or by other means such asthe mild, natural hallucinogens used by the Native Americans and othertribal peoples. (Note, I am not endorsing their use; they are completelyunnecessary) -- but nevertheless, this is the practice in some cultures,where they know how to handle the power of these drugs and guide one safelythrough the experience. It is important to note this is not done lightlyor playfully either and that the drugs they use are natural substances, notthe harsher chemical ones abused in our modern society for recreational use)

It also represents the natural cycles of the year -- the grain growsand is cut down or sacrificed only to be reborn again, the trees lose theirleaves and seem to die only to resurrected, (which is why the tree oflife/cross image developed) some animals hibernate and come back, etc.etc. etc

Now here is the legend of the Goddess in the Saxon form as the searchby Freya for the necklace Brosingame -- a silver circlet worn about her neckas a chaplet. As with the Gardnerian Wicca legend of the descent of theGoddess to the Underworld, it reflects the cycles of the year -- whenfertility seems to sink into the earth and vanish during winter's barrenmonths only to have the Lady and her bounty return to us in the spring.

(Matrika's notes)

All day had Freya, most lovely of the Goddesses, played and romped inthe fields. Then did she lay down to rest.

 And while she slept; deft Loki, the prankster, the mischief-maker ofthe Gods; did espy the glimmering of Brosingame, formed of Galdra (magick)Her constant companion. Silent as the night did Loki move to the Goddess'sside and with fingers formed over the very ages in lightness did remove thesilver circlet from about her snow white neck.

Straightaway did Freya arouse; on sensing it's loss. Though he movedwith the speed of the winds, yet Loki she glimpsed as he passed swiftlyfrom sight into the barrow (burial mound) that leads to Dreun. (land of thedead, the underworld)

Then was Freya in despair. Darkness descended all about her to hideher tears. Great was her anguish. All light, all life, all creaturesjoined in her doom.

To all corners were sent the Searchers, in quest of Loki; yet knewthey. they would find him not. For who is there may descend to Dreun andreturn again from thence?

Excepting the Gods themselves and, alack, mischievous Loki.

So it was that, still weak from her grief, Freya herself elected todescend in search of Brosingame. At the portals of the Barrow was shechallenged, yet recognized and passed.

The multitude of souls within cried joyfully to see her, yet could shenot tarry as she sought her stolen light.

The infamous Loki left no trail to follow, yet was he everywhere pastseen. Those to whom she spake held to Freya (that) Loki carried no Jewelas he went by.

Where then was it hid?

In despair she searched an age.Hearhden (also known as Heimdall) the mighty smith of the Gods, did arisefrom his rest to sense the bewailment of the souls to Freya's sorrow.Striding from his smithy, to find the cause of the sorrow, did he espy theSilver Circlet where Loki Mischief-maker had laid it; upon the rock beforehis door.

Then was all clear.

As Hearhden took hold of Brosingame (then did) Loki appear before him,his face wild with rage.

Yet would Loki not attack Hearhden, this mighty smith whose strengthwas known even beyond Dreun.

By wiles and tricks did he strive to get his hands upon the (silver)circlet. He shape-shifted; he darted here and there; he was visible, theninvisible. yet could he not sway the Smith.

Tired of the fight, Hearhden raised his mighty club. Then sped Lokiaway.

Great was the joy of Freya when Hearhden placed Brosingame about hersnow-white neck.

Great were the cries of Joy from Dreun and above.

Great were the thanks that Freya and all People gave to the Gods forthe return of Brosingame.

This tale and the Gardnerian legend of the descent of the Goddess intothe Underworld (told in the 2d degree initiation) and similar myths fromaround the world, such as the legend of Kwan Yin's descent to the land ofdeath and her being expelled for spreading mirth and joy, show that womenalso shared a very important role in the shamanism/priesthood of theEuropean Pagan traditions and also faced the ordeals -- i.e. the physical orpsychological confrontation with death. And again, it reflects the timesof darkness and light in the year -- the waxing and waning of the moon eachmonth and the waxing and waning of the sun each year from Yule or Wintersolstice to Mid-summer's night or Summer solstice when the light growsstronger and the remainder of the year, when light grows weaker.

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Wiccan Shamanism

by Selena Fox

typed by Lewis for P.A.N. 508-795-7628

  Shamanism exists in tribal cultures around the world and has done sofor centuries. Yet, in reading most anthropological texts on Shamanism,there is little, if any reference made to shamanism in Europe. HoweverShamanism has existed among the peoples of Europe not only in ancienttimes, but also through the present day. During the Middle Ages, the OldWays largely disappeared from public view because of persecution. Yet theywere not eradicated but took a more underground existence. Today, thereare some of us of European ancestry that are bringing Shamanic ways rootedin pre-Christian Europe back into the light.

 Wiccan Shamanism is a term I began using several years ago in anattempt to describe my own path of magick and spirituality in relation tothe other forms of Shamanism on the Planet. Wiccan Shamanism draws on theOld but it is not simply an attempt re-construction and revival of the OldWays of tribal Europe. Wiccan Shamanism blends both the Old and the New tosuit the modern times in which we live. Although emphasis is on Europeansymbology and traditions Wiccan Shamanism is multi-cultural, incorporatingways of other healers and magick workers from many places and eras.

 What follows is a glimpse into Wiccan Shamanism as I know it andpractice it. While Jim, Dennis, and others who help with various aspectsof CIRCLES work may share many of these concepts, I speak here only formyself - for at the heart of this spiritual approach is the idea that eachperson must seek their own connection with the Divine, within their ownSelf, rather than having me or anyone else do this for them. This is not apath of a leader with followers, but a path where each becomes their ownleader.

 I call to the Powers of the Four Quarters -- to Earth in the North whichis the Realm of the Physical Body and Material Plane, to Air in the Eastwhich is the Realm of Thoughts and Intellect, to Fire in the South which isthe Realm of Will Power and Action, and Water in the West which is theRealm of Emotions and Intuition. My Medicine Wheel is the Magick Circlewhich connects the Four Quarters. The sacred places I frequent include ahigh rock, a crystal clear spring fed pool n a hidden valley and a circleof stones in a grove of Oak and Birch on a mound.

 I am a channel between Planet Earth beneath my feet and the Heavensabove my head. I become the World tree when I Shamanize, linking thetransforming Dark of the Underworld with the Awakening Light of theUpperworld.

 I am the Crystal LIght that is at the Center of the Circle and is thefifth Element Spirit. I seek always to act out of MY own Inner Self whichis at the enter of MY being, for my Inner Self in the Balance of all theElements, of my Female and Male sides, of my Lunar and Solar natures of myintellect and intuition my Inner Self is my doorway into the realm whereAll is One.

I see the Circle of Life from the Center. I watch the Seasons changeas the Wheel of the Year turns and I celebrate the 8 sabbats. I connectwith the dance of Night and Day, of Fair and Stormy Weathers, of the Waxingand Waning Moon. I see the cycle of Birth, Growth, Maturity, Death, andRebirth in all of Nature. I examine the cycles of my own life and of thelives of those who seek healing aid from me.

 I am the traveler between the World of Daily Life and the Otherworldwhich is the land of Dreams, visions and Spirits. I am a ConsciousnessExplorer. the Otherworldis as real and as important to me as the Day-to-DayWorld. I bridge the Worlds rather than seeking to dwell solely in one orthe other. I journey into the Otherworld for a reason -- to bring backhealing and knowledge to apply to Daily Life, helping others, myself andthe Planet.

  I see the Divine in all things. My friends and allies include notonly humans but also plants, animals, rocks, winds, waters, fire, stars,and other life forms. I commune with the Source some call "God" as bothMother Goddess and Father God, for both aspects are necessary for theUnity.

 The main focus of my Shamanic work is Healing. I was called to thispath as a young child in dreams and Out-of-Body experiences, but I didn'tbegin my work until my adult years when I started Healing myself. To dothis I journeyed alone into the Pit of my Shadow Self and came face-to-facewith my problems and hang-ups; my doubts fears, disillusionments,rejections, angers and hurts; with all MY false self images. Words can notbegin to express the misery, the utter despair the powerlessness I feltduring this time. Yet coming apart was essential; it enabled me to breakthrough the barriers which I had formed and let others form in my psychethat had kept me from being one with my True Self. In the deepestDarkness, I felt the Light of my own Inner Self beginning to shine through.I focused on the Light and slowly emerged from the Pit, stronger and moreintegrated than ever before and with the power to heal others as well asmyself. As a result of this transformation process, my life's work becameclear. I now help others from their own pits of negativity and becomewhole again.

Yet my work also extends to more than Humankind; it involves bringingHealing to the Planet as a whole. In my communing with the Land, I haveheard the cries of the Earth Mother, sorrowing over the self-centered,greedy, intolerant, and destructive behaviors of many of Her humanchildren, who are polluting the soils, water, and air; who are playingpower games with nuclear fire; and who are polluting the spiritualatmosphere of the entire world with their narrow-mindedness and hate. I amdeeply concerned about survival -- not of the Planet Herself for all thehumans in the world can not destroy Her even with all their weapons; She istoo strong and powerful for that to happen. What I am concerned about isthe survival of the human race. -- will we annihilate ourselves and many ofthe life forms around us, or will we wake up in time to see the largerpicture, find and implement creative solutions to the worlds problems, andenter a New Age of expanded consciousness?

 The Balance of Life can be restored on Planet Earth; Harmony can berestored between humankind and other life forms; Love consciousness canincrease and be prevalent on the Earth. I, along with numerous otherhealers and ministers from a variety of spiritual traditions around theworld today have responded to the upset of Mother Earth by dedicating ourlives to this Planetary Healing Work, each in our own way. It is thisGreat Work that underlies all the healing and other things I do. It is theHeart of Wiccan Shamanism.

First published in fall 1984 "Circle Network News";
 copyright 1984, CIRCLE, Box 219, Mt. Horeb WI 53572 USA.

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A Healing Myth

By "Nihasa"

 This story can have a powerful healing effect when read outloud (or recorded and then played) to someone suffering froma phobia or other effect of childhood trauma. While names,settings, and style can be varied to suit individual tastes,the sequence which the apprentice describes, the sequencethe princess goes through, and the vagueness of the "badthing" descriptions should remain unchanged and no elementof the story should be left out.Once, in another time and another place, a kingdom of magicand beauty knew a time of peace. No armies threatened itsborders, no bandits plundered its trade routes, no plaguessickened its people. Yet even in such peaceful times, badthings could happen: accidents, misunderstandings, evengood people doing bad things.

The third daughter of the king was a bright and cheerfulsort. She wasn't the strongest or the prettiest of theroyal princesses, but she did have the nicest wings ofanyone her age. She loved to fly around the countrysideand explore the groves and meadows she found...they werealways full of surprises.

One day she found a particularly pretty grove, with a pondglistening in a little clearing in the middle. As she wentin for a closer look, she saw images start to form. She sawher own reflection, and as she lightly touched the groundshe saw that her reflection was watching reflections of herown...dim watery reflections from her past.

"So you can see the pictures." The voice from among thetrees made her jump. "Don't worry," continued the young manas he stepped out from among the trees, "nobody else can seethe same images, Princess. It's part of the magic."

"How...?" she asked, looking him up and down. He was a youngman, no older than the princess herself, dressed in therough tunic of a wizard's apprentice. "Who are you? How didyou know who I am, what I saw?"

"I am apprenticed to the Court Wizard. Everybody knows whoyou are, Princess...and besides, I have seen you at thepalace when I have been there with my master." He paused,glancing at the ground and lowering his voice. "As to theimages... well, at one time I had need of their magic."

"When I entered the Wizard's service, I had a great andsecret fear. Something...bad...happened to me when I wasyounger. It hurt to even think about, and after time Ididn't think about it much. But ever since that time, I hadlived with the fear. When my master learned of this, hetaught me the magic of this pool and its stream."

"The pool reflects images from your mind...scenes from yourpast, dreams of the future, even fantasies of the present.The stream flows like time itself, upstream into the past,and downstream into the future. If I followed the ritual hedescribed, these magics could wash clean the fear."

She made a face. "I suppose this ritual involves deep magicsusable only by Wizards?"

"Not really. All the magic is in the waters, and anyone canuse the ritual. Even a lowly apprentice." He grinned. "It'spretty simple. After he told me about it, he brought me hereand then stood back by the trees. He said that he wouldanswer any questions I had but otherwise I was on my own."

"I stood where I could see my reflection in the pool, andthen thought about my fear. As I thought, my reflectionwatched a reflection of my thoughts...like a stage wheredimly lit actors played out the scene against a colorlessbackdrop. I looked up and saw that I was still here, in theglade. I looked back at the water, holding on to a smallpart of the special feeling of fear it had given me. As Iturned and looked back upstream, I saw more images...eachearlier than the last. I relaxed and let the feeling guideme back to the earliest image. When I had that, I turnedback to the pool and found my reflection watching the samecolorless players in their dim reflection of the memory. Asmy reflection watched, the image went from a time shortlybefore the bad thing happened, through the whole thing, andon to a time when it was all over. When it passed the endingthat way, it stopped...like a drawing. Then the drawingfaded away, and I was just looking at my reflection. TheWizard had told me that if I stepped into that last part ofthe image, it would run very quickly backwards, with fullcolor and sound and me living backwards through it all...allthe way through to the part before the beginning. It soundedvery strange. As I looked at my reflection again, it waswatching the image go forward again in its dim, colorlessway. When it reached the drawing at the end, I stepped intothe image and was plunged into a world going backwards! Itwent clear through to before the beginning in less than asecond, then stopped. Startled, I let the water carry medownstream, through all that had happened since, with thefear gone and the memory unable to hurt me. When I reachedthe here-and-now, I got out and just stood there, knowingthat the fear would trouble me no more." He stopped, andsuddenly seemed to remember where he was, and who he wastalking to. "That was over a year ago, and the fear is stillgone. The Wizard says it is gone for good."

She thought for a moment. "So all there is to this ritual isthink of the problem until your reflection sees it, follow apart of the feeling upstream to my earliest memory of it,wait for my reflection to see it all the way through, stepinto the ending, and live it backwards quickly? What kind ofmagic is that?"

He thought for a minute, shrugged, and said "Effective? Ifyou wish, I will withdraw to the trees while you try it."

"What makes you think that I need it?"

"Because the images only come to those who do." His voicefaded to an embarrassed silence as he realized what he hadsaid. "I'll go now."

"Yes, do." She said absently, already thinking. Then: "Butnot too far, in case I need you." She was remembering anincident a few days back which had set off her special fear,and just as the apprentice had described, her reflection inthe pool was watching a dim and watery scene of the memory.Startled, she looked up again. Yes, she was in the clearing,with the trees all around and the apprentice all but lostamong the closer ones. She could still feel a part of thatfear, so she kept that feeling while she looked back upstream at all the images from the past that the feeling hadtouched...until she found the earliest of them all. Shebrought that memory back to the pool and released it as herreflection started to watch it unfold in its dim and wateryway. Her reflection seemed to have a life of its own as itwatched the pale scene start before anything happened, runthrough the bad parts, and then pause at a time when it wasall over. She watched her reflection shift as she preparedfor what she would do. Her reflection settled as it watchedthe scene unfold again. The dim scene passed through thebeginning, through the bad time and on past again. When itstopped, she jumped in to it. Suddenly, she was there again:back where and when it had happened. Everything was movingbackwards, and in a flash she had lived backwards through itand past the beginning. Shocked, she let the water carry herdown stream, forward through all the rest of her yesterdayswithout the bad times for company. When she got to today,she stood up. There she was...standing, dripping in a streamin the clearing. She looked around for the apprentice, halfexpecting him to be laughing at the soggy mess she must be.He was there, by the trees...not laughing, just smiling inan understanding way.

In the years that followed, they became friends. Althoughthey went their separate ways...he, as wizard to one of theKing's high lords and she as wife to a neighboring prince...they valued that friendship to the end of their days. Andfrom that time on, neither was ever again troubled by theirgreat fears.

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Candlemas: The Light Returns

by Mike Nichols

It seems quite impossible that the holiday of Candlemas should be considered the beginning ofSpring. Here in the Heartland, February 2nd may see a blanket of snow mantling the Mother. Or,if the snows have gone, you may be sure the days are filled with drizzle, slush and steel-greyskies -- the dreariest weather of the year. In short, the perfect time for a Pagan Festivalof Lights. And as for Spring, although this may seem a tenuous beginning, all the little buds,flowers and leaves will have arrived on schedule before Spring runs its course to Beltane.

'Candlemas' is the Christianized name for the holiday, of course. The older Pagan names wereImbolc and Oimelc. 'Imbolc' means, literally, 'in the belly' (of the Mother). For in the womb ofMother Earth, hidden from our mundane sight but sensed by a keener vision, there are stirrings.The seed that was planted in her womb at the solstice is quickening and the new year grows.'Oimelc' means 'milk of ewes', for it is also lambing season.

The holiday is also called 'Brigit's Day', in honor of the great Irish Goddess Brigit. At hershrine, the ancient Irish capitol of Kildare, a group of 19 priestesses (no men allowed) kept aperpetual flame burning in her honor. She was considered a goddess of fire, patroness ofsmithcraft, poetry and healing (especially the healing touch of midwifery). This tripartitesymbolism was occasionally expressed by saying that Brigit had two sisters, also named Brigit.(Incidentally, another form of the name Brigit is Bride, and it is thus She bestows her specialpatronage on any woman about to be married or handfasted, the woman being called 'bride' in herhonor.)

The Roman Catholic Church could not very easily call the Great Goddess of Ireland a demon, sothey canonized her instead. Henceforth, she would be 'Saint' Brigit, Patron Saint of smithcraft,poetry and healing. They 'explained' this by telling the Irish peasants that Brigit was 'really'an early Christian missionary sent to the Emerald Isle, and that the miracles she performed there'misled' the common people into believing that she was a goddess. For some reason, the Irishswallowed this. (There is no limit to what the Irish imagination can convince itself of. Forexample, they also came to believe that Brigit was the 'foster-mother' of Jesus, giving nothought to the implausibility of Jesus having spent his boyhood in Ireland!)

Brigit's holiday was chiefly marked by the kindling of sacred fires, since she symbolized thefire of birth and healing, the fire of the forge, and the fire of poetic inspiration. Bonfireswere lighted on the beacon tors, and chandlers celebrated their special holiday. The Roman Churchwas quick to confiscate this symbolism as well, using 'Candlemas' as the day to bless all thechurch candles that would be used for the coming liturgical year. (Catholics will be remindedthat the following day, St. Blaise's Day, is remembered for using the newly blessed candles tobless the throats of parishioners, keeping them from colds, flu, sore throats, etc.)

The Catholic Church, never one to refrain from piling holiday upon holiday, also called it theFeast of the Purification of the Blessed Virgin Mary. (It is surprising how many of the old Paganholidays were converted to Maryan Feasts.) The symbol of the Purification may seem a littleobscure to modern readers, but it has to do with the old custom of 'churching women'. It wasbelieved that women were impure for six weeks after giving birth. And since Mary gave birth atthe winter solstice, she wouldn't be purified until February 2nd. In Pagan symbolism, this mightbe re-translated as when the Great Mother once again becomes the Young Maiden Goddess.

Today, this holiday is chiefly connected to weather lore. Even our American folk-calendarkeeps the tradition of 'Groundhog's Day', a day to predict the coming weather, telling us that ifthe Groundhog sees his shadow, there will be 'six more weeks' of bad weather (i.e., until the nextold holiday, Lady Day). This custom is ancient. An old British rhyme tells us that 'If CandlemasDay be bright and clear, there'll be two winters in the year.' Actually, all of the cross-quarterdays can be used as 'inverse' weather predictors, whereas the quarter-days are used as'direct' weather predictors.Like the other High Holidays or Great Sabbats of the Witches' year, Candlemas is sometimescelebrated on its alternate date, astrologically determined by the sun's reaching 15-degreesAquarius, or Candlemas Old Style (in 1988, February 3rd, at 9:03 am CST). Another holiday that getsmixed up in this is Valentine's Day. Ozark folklorist Vance Randolf makes this quite clear bynoting that the old-timers used to celebrate Groundhog's Day on February 14th. This samedisplacement is evident in Eastern Orthodox Christianity as well. Their habit of celebrating thebirth of Jesus on January 6th, with a similar post-dated shift in the six-week period thatfollows it, puts the Feast of the Purification of Mary on February 14th. It is amazing to thinkthat the same confusion and lateral displacement of one of the old folk holidays can be seen fromthe Russian steppes to the Ozark hills, but such seems to be the case!

Incidentally, there is speculation among linguistic scholars that the very name of 'Valentine'has Pagan origins. It seems that it was customary for French peasants of the Middle Ages topronounce a 'g' as a 'v'. Consequently, the original term may have been the French 'galantine',which yields the English word 'gallant'. The word originally refers to a dashing young man knownfor his 'affaires d'amour', a true galaunt. The usual associations of V(G)alantine's Day makemuch more sense in this light than their vague connection to a legendary 'St. Valentine' canproduce. Indeed, the Church has always found it rather difficult to explain this nebulous saint'sconnection to the secular pleasures of flirtation and courtly love.

For modern Witches, Candlemas O.S. may then be seen as the Pagan version of Valentine's Day,with a de-emphasis of 'hearts and flowers' and an appropriate re-emphasis of Pagan carnalfrivolity. This also re-aligns the holiday with the ancient Roman Lupercalia, a fertilityfestival held at this time, in which the priests of Pan ran through the streets of Romewhacking young women with goatskin thongs to make them fertile. The women seemed to enjoy theattention and often stripped in order to afford better targets.One of the nicest folk-customs still practiced in many countries, and especially by Witches inthe British Isles and parts of the U.S., is to place a lighted candle in each and every window ofthe house, beginning at sundown on Candlemas Eve (February 1st), allowing them to continue burninguntil sunrise. Make sure that such candles are well seated against tipping and guarded fromnearby curtains, etc. What a cheery sight it is on this cold, bleak and dreary night to seehouse after house with candle-lit windows! And, of course, if you are your Coven's chandler, orif you just happen to like making candles, Candlemas Day is the day for doing it. SomeCovens hold candle-making parties and try to make and bless all the candles they'll be using forthe whole year on this day.Other customs of the holiday include weaving 'Brigit's crosses' from straw or wheat to hangaround the house for protection, performing rites of spiritual cleansing and purification, making'Brigit's beds' to ensure fertility of mind and spirit (and body, if desired), and makingCrowns of Light (i.e. of candles) for the High Priestess to wear for the Candlemas Circle,similar to those worn on St. Lucy's Day in Scandinavian countries. All in all, this PaganFestival of Lights, sacred to the young Maiden Goddess, is one of the most beautiful and poeticof the year.

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Lady Day: The Vernal Equinox

by Mike Nichols

Now comes the Vernal Equinox, and the season of Spring reaches its apex, halfway through itsjourney from Candlemas to Beltane. Once again, night and day stand in perfect balance, with thepowers of light on the ascendancy. The god of light now wins a victory over his twin, the godof darkness. In the Mabinogion myth reconstruction which I have proposed, this is the day onwhich the restored Llew takes his vengeance on Goronwy by piercing him with the sunlight spear.For Llew was restored/reborn at the Winter Solstice and is now well/old enough to vanquish hisrival/twin and mate with his lover/mother. And the great Mother Goddess, who has returned to herVirgin aspect at Candlemas, welcomes the young sun god's embraces and conceives a child. Thechild will be born nine months from now, at the next Winter Solstice. And so the cycle closes atlast.

We think that the customs surrounding the celebration of the spring equinox were imported fromMediterranean lands, although there can be no doubt that the first inhabitants of the BritishIsles observed it, as evidence from megalithic sites shows. But it was certainly more popular tothe south, where people celebrated the holiday as New Year's Day, and claimed it as the first dayof the first sign of the Zodiac, Aries. However you look at it, it is certainly a time of newbeginnings, as a simple glance at Nature will prove.

In the Roman Catholic Church, there are two holidays which get mixed up with the VernalEquinox. The first, occurring on the fixed calendar day of March 25th in the old liturgicalcalendar, is called the Feast of the Annunciation of the Blessed Virgin Mary (or B.V.M., as shewas typically abbreviated in Catholic Missals). 'Annunciation' means an announcement. This is theday that the angel Gabriel announced to Mary that she was 'in the family way'. Naturally, thishad to be announced since Mary, being still a virgin, would have no other means of knowing it.(Quit scoffing, O ye of little faith!) Why did the Church pick the Vernal Equinox for thecommemoration of this event? Because it was necessary to have Mary conceive the child Jesus afull nine months before his birth at the Winter Solstice (i.e., Christmas, celebrated on thefixed calendar date of December 25). Mary's pregnancy would take the natural nine months tocomplete, even if the conception was a bit unorthodox.

As mentioned before, the older Pagan equivalent of this scene focuses on the joyous process ofnatural conception, when the young virgin Goddess (in this case, 'virgin' in the original senseof meaning 'unmarried') mates with the young solar God, who has just displaced his rival. This isprobably not their first mating, however. In the mythical sense, the couple may have been loverssince Candlemas, when the young God reached puberty. But the young Goddess was recently a mother(at the Winter Solstice) and is probably still nursing her new child. Therefore, conception isnaturally delayed for six weeks or so and, despite earlier matings with the God, She does notconceive until (surprise!) the Vernal Equinox. This may also be their Hand-fasting, a sacredmarriage between God and Goddess called a Hierogamy, the ultimate Great Rite. Probably thenicest study of this theme occurs in M. Esther Harding's book, 'Woman's Mysteries'. Probably thenicest description of it occurs in M.Z. Bradley's 'Mists of Avalon', in the scene where Morganaand Arthur assume the sacred roles. (Bradley follows the British custom of transferring theepisode to Beltane, when the climate is more suited to its outdoor celebration.)

The other Christian holiday which gets mixed up in this is Easter. Easter, too, celebratesthe victory of a god of light (Jesus) over darkness (death), so it makes sense to place it atthis season. Ironically, the name 'Easter' was taken from the name of a Teutonic lunar Goddess,Eostre (from whence we also get the name of the female hormone, estrogen). Her chief symbols werethe bunny (both for fertility and because her worshipers saw a hare in the full moon) and the egg(symbolic of the cosmic egg of creation), images which Christians have been hard-pressed toexplain. Her holiday, the Eostara, was held on the Vernal Equinox Full Moon. Of course, theChurch doesn't celebrate full moons, even if they do calculate by them, so they planted theirEaster on the following Sunday. Thus, Easter is always the first Sunday, after the first FullMoon after the Vernal Equinox. If you've ever wondered why Easter moved all around the calendar,now you know. (By the way, the Catholic Church was so adamant about not incorporating LunarGoddess symbolism that they added a further calculation: if Easter Sunday were to fall on theFull Moon itself, then Easter was postponed to the following Sunday instead.)

Incidentally, this raises another point: recently, some Pagan traditions began referring tothe Vernal Equinox as Eostara. Historically, this is incorrect. Eostara is a lunar holiday,honoring a lunar Goddess, at the Vernal Full Moon. Hence, the name 'Eostara' is best reserved tothe nearest Esbat, rather than the Sabbat itself. How this happened is difficult to say. However,it is notable that some of the same groups misappropriated the term 'Lady Day' for Beltane, which left no good folk name for the Equinox. Thus, Eostara was misappropriated for it, completinga chain-reaction of displacement. Needless to say, the old and accepted folk name for the VernalEquinox is 'Lady Day'. Christians sometimes insist that the title is in honor of Mary and herAnnunciation, but Pagans will smile knowingly.

Another mythological motif which must surely arrest our attention at this time of year is thatof the descent of the God or Goddess into the Underworld. Perhaps we see this most clearly in theChristian tradition. Beginning with his death on the cross on Good Friday, it is said that Jesus'descended into Hell' for the three days that his body lay entombed. But on the third day (thatis, Easter Sunday), his body and soul rejoined, he arose from the dead and ascended into heaven.By a strange 'coincidence', most ancient Pagan religions speak of the Goddess descending into theUnderworld, also for a period of three days.

Why three days? If we remember that we are here dealing with the lunar aspect of the Goddess,the reason should be obvious. As the text of one Book of Shadows gives it, '...as the moon waxesand wanes, and walks three nights in darkness, so the Goddess once spent three nights in theKingdom of Death.' In our modern world, alienated as it is from nature, we tend to mark the timeof the New Moon (when no moon is visible) as a single date on a calendar. We tend to forget thatthe moon is also hidden from our view on the day before and the day after our calendar date. Butthis did not go unnoticed by our ancestors, who always speak of the Goddess's sojourn into theland of Death as lasting for three days. Is it any wonder then, that we celebrate the next FullMoon (the Eostara) as the return of the Goddess from chthonic regions?

Naturally, this is the season to celebrate the victory of life over death, as any nature-loverwill affirm. And the Christian religion was not misguided by celebrating Christ's victory overdeath at this same season. Nor is Christ the only solar hero to journey into the underworld. KingArthur, for example, does the same thing when he sets sail in his magical ship, Prydwen, to bringback precious gifts (i.e. the gifts of life) from the Land of the Dead, as we are told in the'Mabinogi'. Welsh triads allude to Gwydion and Amaethon doing much the same thing. In fact, thistheme is so universal that mythologists refer to it by a common phrase, 'The Harrowing of Hell'.

However, one might conjecture that the descent into hell, or the land of the dead, wasoriginally accomplished, not by a solar male deity, but by a lunar female deity. It is NatureHerself who, in Spring, returns from the Underworld with her gift of abundant life. Solar heroesmay have laid claim to this theme much later. The very fact that we are dealing with a three-dayperiod of absence should tell us we are dealing with a lunar, not solar, theme. (Although onemust make exception for those occasional male lunar deities, such as the Assyrian god,Sin.) At any rate, one of the nicest modern renditions of the harrowing of hell appears in manyBooks of Shadows as 'The Descent of the Goddess'. Lady Day may be especially appropriate for thecelebration of this theme, whether by storytelling, reading, or dramatic re-enactment.

For modern Witches, Lady Day is one of the Lesser Sabbats or Low Holidays of the year, one ofthe four quarter-days. And what date will Witches choose to celebrate? They may choose thetraditional folk 'fixed' date of March 25th, starting on its Eve. Or they may choose the actualequinox point, when the Sun crosses the Equator and enters the astrological sign of Aries. Thisyear (1988), that will occur at 3:39 am CST on March 20th.

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Lammas: The First Harvest

by Mike Nichols

Once upon a Lammas NightWhen corn rigs are bonny,
Beneath the Moon's unclouded light,
I held awhile to Annie...Although in the heat of a Mid-western summer it might be difficult to discern, the festivalof Lammas (Aug 1st) marks the end of summer and the beginning of fall. The days now grow visiblyshorter and by the time we've reached autumn's end (Oct 31st), we will have run the gamut oftemperature from the heat of August to the cold and (sometimes) snow of November. And in themidst of it, a perfect Mid-western autumn.

The history of Lammas is as convoluted as all the rest of the old folk holidays. It is ofcourse a cross-quarter day, one of the four High Holidays or Greater Sabbats of Witchcraft,occurring 1/4 of a year after Beltane. It's true astrological point is 15 degrees Leo, whichoccurs at 1:18 am CDT, Aug 6th this year (1988), but tradition has set August 1st as the dayLammas is typically celebrated. The celebration proper would begin on sundown of the previousevening, our July 31st, since the Celts reckon their days from sundown to sundown.

However, British Witches often refer to the astrological date of Aug 6th as Old Lammas, andfolklorists call it Lammas O.S. ('Old Style'). This date has long been considered a 'power point'of the Zodiac, and is symbolized by the Lion, one of the 'tetramorph' figures found on the Tarotcards, the World and the Wheel of Fortune (the other three figures being the Bull, the Eagle, andthe Spirit). Astrologers know these four figures as the symbols of the four 'fixed' signs of theZodiac, and these naturally align with the four Great Sabbats of Witchcraft. Christians haveadopted the same iconography to represent the four gospel-writers.

'Lammas' was the medieval Christian name for the holiday and it means 'loaf-mass', for thiswas the day on which loaves of bread were baked from the first grain harvest and laid on thechurch altars as offerings. It was a day representative of 'first fruits' and early harvest.

In Irish Gaelic, the feast was referred to as 'Lugnasadh', a feast to commemorate the funeralgames of the Irish sun-god Lugh. However, there is some confusion on this point. Although atfirst glance, it may seem that we are celebrating the death of the Lugh, the god of light doesnot really die (mythically) until the autumnal equinox. And indeed, if we read the Irish mythscloser, we discover that it is not Lugh's death that is being celebrated, but the funeral gameswhich Lugh hosted to commemorate the death of his foster-mother, Taillte. That is why theLugnasadh celebrations in Ireland are often called the 'Tailltean Games'.

The time went by with careless heedBetween the late and early,
With small persuasion she agreed
To see me through the barley...One common feature of the Games were the 'Tailltean marriages, a rather informal marriage thatlasted for only 'a year and a day' or until next Lammas. At that time, the couple could decide tocontinue the arrangement if it pleased them, or to stand back to back and walk away from oneanother, thus bringing the Tailltean marriage to a formal close. Such trial marriages (obviouslyrelated to the Wiccan 'Handfasting') were quite common even into the 1500's, although it wassomething one 'didn't bother the parish priest about'. Indeed, such ceremonies were usuallysolemnized by a poet, bard or shanachie (or, it may be guessed, by a priest or priestess of theOld Religion).

Lammastide was also the traditional time of year for craft festivals. The medieval guildswould create elaborate displays of their wares, decorating their shops and themselves in brightcolors and ribbons, marching in parades, and performing strange, ceremonial plays and dancesfor the entranced onlookers. The atmosphere must have been quite similar to our modern-dayRenaissance Festivals, such as the one celebrated in near-by Bonner Springs, Kansas, each fall.

A ceremonial highlight of such festivals was the 'Catherine wheel'. Although the Roman Churchmoved St. Catherine's feast day all around the calender with bewildering frequency, it's mostpopular date was Lammas. (They also kept trying to expel this much-loved saint from the ranks ofthe blessed because she was mythical rather than historical, and because her worship gave rise tothe heretical sect known as the Cathari.) At any rate, a large wagon wheel was taken to the topof a near-by hill, covered with tar, set aflame, and ceremoniously rolled down the hill. Somemythologists see in this ritual the remnants of a Pagan rite symbolizing the end of summer, theflaming disk representing the sun-god in his decline. And just as the sun king has now reachedthe autumn of his years, his rival or dark self has just reached puberty.

Many commentators have bewailed the fact that traditional Gardnerian and Alexandrian Books ofShadows say very little about the holiday of Lammas, stating only that poles should be ridden anda circle dance performed. This seems strange, for Lammas is a holiday of rich mythic andcultural associations, providing endless resources for liturgical celebration.

Corn rigs and barley rigs,Corn rigs are bonny!
I'll not forget that happy night
Among the rigs with Annie![Verse quotations by Robert Burns, as handed down through several Books of Shadows.]

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Harvest Home

by Mike Nichols

There were three men came out of the West,Their fortunes for to try,
And these three men made a solemn vow,
John Barleycorn must die...Despite the bad publicity generated by Thomas Tryon's novel, Harvest Home is the pleasantestof holidays. Admittedly, it does involve the concept of sacrifice, but one that is symbolic only.The sacrifice is that of the spirit of vegetation, John Barleycorn. Occurring 1/4 of the yearafter Midsummer, Harvest Home represents mid-autumn, autumn's height. It is also the AutumnalEquinox, one of the quarter days of the year, a Lesser Sabbat and a Low Holiday in modernWitchcraft. Technically, an equinox is an astronomical point and, due to the fact that the Earthwobbles on its axis slightly (rather like a top that's slowing down), the date may vary by a fewdays depending on the year. The autumnal equinox occurs when the sun crosses the equator on itsapparent journey southward, and we experience a day and a night that are of equal duration. Upuntil Harvest Home, the hours of daylight have been greater than the hours from dusk to dawn. Butfrom now on, the reverse holds true. Astrologers know this as the date on which the sun entersthe sign of Libra, the Balance (an appropriate symbol of a balanced day and night). This year(1988) it will occur at 2:29 pm CDT on September 22nd.

However, since most European peasants were not accomplished at calculating the exact date ofthe Equinox, they celebrated the event on a fixed calendar date, September 25th, a holiday theMedieval Church Christianized under the name of 'Michaelmas', the feast of the Archangel Michael.(One wonders if, at some point, the R.C. Church contemplated assigning the four quarter days ofthe year to the four Archangels, just as they assigned the four cross-quarter days to the fourgospel-writers. Further evidence for this may be seen in the fact that there was a briefflirtation with calling the Vernal Equinox 'Gabrielmas', ostensibly to commemorate the angelGabriel's announcement to Mary on Lady Day.) Again, it must be remembered that the Celts reckonedtheir days from sundown to sundown, so the September 25th festivities actually begin on theprevious sundown (our September 24th).

Although our Pagan ancestors probably celebrated Harvest Home on September 25th, modernWitches and Pagans, with their desk-top computers for making finer calculations, seem to preferthe actual equinox point, beginning the celebration on its eve (this year, sunset on September21st).

Mythically, this is the day of the year when the god of light is defeated by his twin andalter-ego, the god of darkness. It is the time of the year when night conquers day. And as I haverecently shown in my seasonal reconstruction of the Welsh myth of Blodeuwedd, the AutumnalEquinox is the only day of the whole year when Llew (light) is vulnerable and it is possible todefeat him. Llew now stands on the balance (Libra/autumnal equinox), with one foot on thecauldron (Cancer/summer solstice) and his other foot on the goat (Capricorn/winter solstice).Thus he is betrayed by Blodeuwedd, the Virgin (Virgo) and transformed into an Eagle (Scorpio).

Two things are now likely to occur mythically, in rapid succession. Having defeated Llew,Goronwy (darkness) now takes over Llew's functions, both as lover to Blodeuwedd, the Goddess, andas King of our own world. Although Goronwy, the Horned King, now sits on Llew's throne and beginshis rule immediately, his formal coronation will not be for another six weeks, occurring atSamhain (Halloween) or the beginning of Winter, when he becomes the Winter Lord, the Dark King,Lord of Misrule. Goronwy's other function has more immediate results, however. He mates with thevirgin goddess, and Blodeuwedd conceives, and will give birth -- nine months later (at theSummer Solstice) -- to Goronwy's son, who is really another incarnation of himself, the DarkChild.

Llew's sacrificial death at Harvest Home also identifies him with John Barleycorn, spirit ofthe fields. Thus, Llew represents not only the sun's power, but also the sun's life trapped andcrystallized in the corn.Often this corn spirit was believed to reside most especially in the last sheaf or shockharvested, which was dressed in fine clothes, or woven into a wicker-like man-shaped form. Thiseffigy was then cut and carried from the field, and usually burned, amidst much rejoicing. So onemay see Blodeuwedd and Goronwy in a new guise, not as conspirators who murder their king, but askindly farmers who harvest the crop which they had planted and so lovingly cared for. And yet,anyone who knows the old ballad of John Barleycorn knows that we have not heard the last of him.

They let him stand till midsummer's day,Till he looked both pale and wan,
And little Sir John's grown a long, long beard
And so become a man...Incidentally, this annual mock sacrifice of a large wicker-work figure (representing thevegetation spirit) may have been the origin of the misconception that Druids made humansacrifices. This charge was first made by Julius Caesar (who may not have had the most unbiased ofmotives), and has been re-stated many times since. However, as has often been pointed out, theonly historians besides Caesar who make this accusation are those who have read Caesar. And infact, upon reading Caesar's 'Gallic Wars' closely, one discovers that Caesar never claims tohave actually witnessed such a sacrifice. Nor does he claim to have talked to anyone else whodid. In fact, there is not one single eyewitness account of a human sacrifice performed by Druidsin all of history!

Nor is there any archeological evidence to support the charge. If, for example, humansacrifices had been performed at the same ritual sites year after year, there would be physicaltraces. Yet there is not a scrap. Nor is there any native tradition or history which lendssupport. In fact, insular tradition seems to point in the opposite direction. The Druid'sreverence for life was so strict that they refused to lift a sword to defend themselves whenmassacred by Roman soldiers on the Isle of Mona. Irish Brehon laws forbade a Druid to touch aweapon, and any soul rash enough to unsheathe a sword in the presence of a Druid would beexecuted for such an outrage! Jesse Weston, in her brilliant study of the Four Hallows of Britishmyth, 'From Ritual to Romance', points out that British folk tradition is, however, full ofmock sacrifices. In the case of the wicker-man, such figures were referred to in verypersonified terms, dressed in clothes, addressed by name, etc. In such a religious ritual drama,everybody played along.

They've hired men with scythes so sharp,To cut him off at the knee,
They've rolled him and tied him by the waist
Serving him most barbarously...In the medieval miracle-play tradition of the 'Rise Up, Jock' variety (performed by troupes ofmummers at all the village fairs), a young harlequin-like king always underwent a mock sacrificialdeath. But invariably, the traditional cast of characters included a mysterious 'Doctor' who hadlearned many secrets while 'travelling in foreign lands'. The Doctor reaches into his bag oftricks, plies some magical cure, and presto! the young king rises up hale and whole again, to thecheers of the crowd. As Weston so sensibly points out, if the young king were actuallykilled, he couldn't very well rise up again, which is the whole point of the ritual drama! It isan enactment of the death and resurrection of the vegetation spirit. And what better time toperform it than at the end of the harvest season?

In the rhythm of the year, Harvest Home marks a time of rest after hard work. The crops aregathered in, and winter is still a month and a half away! Although the nights are getting cooler,the days are still warm, and there is something magical in the sunlight, for it seems silveryand indirect. As we pursue our gentle hobbies of making corn dollies (those tiny vegetationspirits) and wheat weaving, our attention is suddenly arrested by the sound of baying from theskies (the 'Hounds of Annwn' passing?), as lines of geese cut silhouettes across a harvest moon.And we move closer to the hearth, the longer evening hours giving us time to catch up on ourreading, munching on popcorn balls and caramel apples and sipping home-brewed mead or ale. What awonderful time Harvest Home is! And how lucky we are to live in a part of the country where theseason's changes are so dramatic and majestic!

And little Sir John in the nut-brown bowl --And he's brandy in the glass,
And little Sir John in the nut-brown bowl
Proved the strongest man at last.
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The Death of Llew, a Seasonal Interpretation

by Mike Nichols

Not of father, nor of motherWas my blood, was my body.
I was spellbound by Gwydion,
Prime enchanter of the Britons,
When he formed me from nine blossoms.-- 'Hanes Blodeuwedd' (R. Graves, trans.)In most Pagan cultures, the sun god is seen as split between tworival personalities: the god of light and his twin, his 'weird', his 'otherself', the god of darkness. They are Gawain and the Green Knight, Gwyn andGwythyr, Llew and Goronwy, Lugh and Balor, Balan and Balin, the Holly Kingand the Oak King, etc. Often they are depicted as fighting seasonalbattles for the favor of their goddess/lover, such as Creiddylad orBlodeuwedd, who represents Nature.

The god of light is always born at the winter solstice, and hisstrength waxes with the lengthening days, until the moment of his greatestpower, the summer solstice, the longest day. And, like a look in a mirror,his 'shadow self', the lord of darkness, is born at the summer solstice,and his strength waxes with the lengthening nights until the moment of hisgreatest power, the winter solstice, the longest night.

Indirect evidence supporting this mirror-birth pattern is strongest inthe Christianized form of the Pagan myth. Many writers, from Robert Gravesto Stewart Farrar, have repeatedly pointed out that Jesus was identifiedwith the Holly King, while John the Baptist was the Oak King. That is why,'of all the trees that are in the wood, the Holly tree bears the crown.'If the birth of Jesus, the 'light of the world', is celebrated atmid-winter, Christian folk tradition insists that John the Oak King (the'dark of the world'?) was born (rather than died) at mid-summer.

It is at this point that I must diverge from the opinion of RobertGraves and other writers who have followed him. Graves believes that atmidsummer, the Sun King is slain by his rival, the God of Darkness; just asthe God of Darkness is, in turn, slain by the God of Light at midwinter.And yet, in Christian folk tradition (derived from the older Pagan strain),it is births, not deaths, that are associated with the solstices. For thefeast of John the Baptist, this is all the more conspicuous, as it breaksthe rules regarding all other saints.

John is the only saint in the entire Catholic hagiography whose feastday is a commemoration of his birth, rather than his death. A generationago, Catholic nuns were fond of explaining that a saint is commemorated onthe anniversary of his or her death because it was really a 'birth' intothe Kingdom of Heaven. But John the Baptist, the sole exception, isemphatically commemorated on the anniversary of his birth into this world.Although this makes no sense viewed from a Christian perspective, it makesperfect poetic sense from the viewpoint of Pagan symbolism. (John'searlier Pagan associations are treated in my essay on Midsummer.)

So if births are associated with the solstices, when do the symbolicdeaths occur? When does Goronwy slay Llew and when does Llew, in his turn,slay Goronwy? When does darkness conquer light or light conquer darkness?Obviously (to me, at least), it must be at the two equinoxes. At theautumnal equinox, the hours of light in the day are eclipsed by the hoursof darkness. At the vernal equinox, the process is reversed. Also, theautumnal equinox, called 'Harvest Home', is already associated withsacrifice, principally that of the spirit of grain or vegetation. In thiscase, the god of light would be identical.

In Welsh mythology in particular, there is a startling vindication ofthe seasonal placement of the sun god's death, the significance of whichoccurred to me in a recent dream, and which I haven't seen elsewhere. Llewis the Welsh god of light, and his name means 'lion'. (The lion is oftenthe symbol of a sun god.) He is betrayed by his 'virgin' wife Blodeuwedd,into standing with one foot on the rim of a cauldron and the other on theback of a goat. It is only in this way that Llew can be killed, andBlodeuwedd's lover, Goronwy, Llew's dark self, is hiding nearby with aspear at the ready. But as Llew is struck with it, he is not killed. Heis instead transformed into an eagle.

Putting this in the form of a Bardic riddle, it would go somethinglike this: Who can tell in what season the Lion (Llew), betrayed by theVirgin (Blodeuwedd), poised on the Balance, is transformed into an Eagle?My readers who are astrologers are probably already gasping in recognition.The sequence is astrological and in proper order: Leo (lion), Virgo(virgin), Libra (balance), and Scorpio (for which the eagle is a well-knownalternative symbol). Also, the remaining icons, cauldron and goat, couldarguably symbolize Cancer and Capricorn (representing summer and winter),the signs beginning with the two solstice points. So Llew is balancedbetween cauldron and goat, between summer and winter, on the balance(Libra) point of the autumnal equinox, with one foot on the summer solsticeand one foot on the winter solstice.

This, of course, is the answer to a related Bardic riddle.Repeatedly, the 'Mabinogion' tells us that Llew must be standing with onefoot on the cauldron and one foot on the goat's back in order to be killed.But nowhere does it tell us why. Why is this particular situation the ONLYone in which Llew can be overcome? Because it represents the equinoxpoint. And the autumnal equinox is the only time of the entire year whenlight (Llew) can be overcome by darkness (Goronwy).

It should now come as no surprise that, when it is time for Llew tokill Goronwy in his turn, Llew insists that Goronwy stands where he oncestood while he (Llew) casts the spear. This is no mere vindictiveness onLlew's part. For, although the 'Mabinogion' does not say so, it should bynow be obvious that this is the only time when Goronwy can be overcome.Light can overcome darkness only at the equinox -- this time the vernalequinox. (Curiously, even the Christian tradition retains thisassociation, albeit in a distorted form, by celebrating Jesus' death nearthe time of the vernal equinox.)

The Welsh myth concludes with Gwydion pursuing the faithlessBlodeuwedd through the night sky, and a path of white flowers springs up in thewake of her passing, which we today know as the Milky Way. When Gwydioncatches her, he transforms her into an owl, a fitting symbol of autumn,just as her earlier association with flowers (she was made from them)equates her with spring. Thus, while Llew and Goronwy represent summer andwinter, Blodeuwedd herself represents both spring and fall, as patrongoddess of flowers and owls, respectively.

Although it is far more speculative than the preceding material, afinal consideration would pursue this mirror-like life pattern of Llew andGoronwy to its ultimate conclusion. Although Llew is struck with thesunlight spear at the autumnal equinox, and so 'dies' as a human, it takesa while before Gwydion discovers him in his eagle form. How long? We mayspeculate 13 weeks, when the sun reaches the midpoint of the sign (or form)of the eagle, Scorpio -- on Halloween. And if this is true, it may be thatLlew, the sun god, finally 'dies' to the upper world on Halloween, and nowpasses through the gates of death, where he is immediately crowned king ofthe underworld, the Lord of Misrule! (In medieval tradition, the personproclaimed as 'Lord of Misrule' reigned from Halloween to Old Christmas --or, before the calender changes, until the winter solstice.)

Meanwhile, Goronwy (with Blodeuwedd at his side) is crowned king inthe upper world, and occupies Llew's old throne, beginning on Halloween.Thus, by winter solstice, Goronwy has reached his position of greateststrength in our world, at the same moment that Llew, now sitting onGoronwy's old throne, reaches his position of greatest strength in theunderworld. However, at the moment of the winter solstice, Llew is bornagain, as a babe, (and as his own son!) into our world. And as Llew laterreaches manhood and dispatches Goronwy at the vernal equinox, Goronwy willthen ascend the underworld throne at Beltane, but will be reborn into ourworld at midsummer, as a babe, later to defeat Llew all over again. And sothe cycle closes at last, resembling nothing so much as an intricatelywoven, never-ending bit of Celtic knotwork.

So Midsummer (to me, at least) is a celebration of the sun god at hiszenith, a crowned king on his throne. He is at the height of his power andstill 1/4 of a year away from his ritual death at the hands of his rival.However, at the very moment of his greatest strength, his dark twin, theseed of his destruction, is born -- just as the days begin to shorten. Thespear and the cauldron have often been used as symbols for this holiday andit should now be easy to see why. Sun gods are virtually always associatedwith spears (even Jesus is pierced by one), and the midsummer cauldron ofCancer is a symbol of the Goddess in her fullness. If we have learnedanything from this story from the fourth branch of the 'Mabinogion', it isabout the power of myth -- how it may still instruct and guide us, manycenturies after it has passed from oral to written tradition. And instudying it, we have barely scratched the surface.

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Spring Equinox Ceremony

Preparations:

A wheel symbol stands on the altar; it may be anything that feels suitable a cut-out discpainted yellow or gold and decorated with spring flowers, a circular mirror, around brass tray.The High Priest's robe, if any, and accessories should be symbolic of the Sun; any metal hewears should be gold, gilt, brass or bronze. The altar, if indoors, should be decorated withspring flowers particularly the yellow ones such as daffodils, primroses, gorse or forsythia.One banquet should be ready for handing to the Spring Queen, and a chaplet of flowers for hercrowning. The Spring Queen is one of the younger women in the Coven.

The cauldron is placed in the center of the circle, with an unlit candle in it. If outside,and conditions permit, a bonfire is made ready to light. A taper is placed ready on the altarfor the Maiden to carry fire to the High Priest.

A phallic wand is on the altar.

Half as many cords as there are people present are ready on the altar, tied together at theircenter point in a single knot. If there is an odd number of people, add one before dividing bytwo.

As part of the feasting and offering to the Gods, you can use hard-boiled eggs with paintedshells. These symbolize the World Egg, laid by the Goddess and hatched by the heat of the Sun ofthe God.

The High Priest moves to stands in the East, and the High Priestess in the West, facing eachother over the unlit bonfire. The High Priestess carries the phallic wand in her right hand. Therest of the Coven distribute themselves around the rest of the perimeter of the Circle.

The High Priestess says:

"We kindle this fire today
In presence of the Holy Ones,
Without malice, without jealousy, without envy,
Without fear of aught beneath the Sun
But the High Gods.
Thee we invoke, O Light of Life,
Be Thou a bright flame before us,
Be Thou a guiding star above us,
Be Thou a smooth path beneath us;
Kindle Thou within our hearts
A flame of love for our neighbors,
To our foes, to our friends, to our kindred all,
To all men on the broad earth.
O merciful Son of Cerridwen,
From the lowliest thing that liveth
To the Name which is highest of all."The High Priestess holds the phallic wand on high and walks slowly deosil around the bonfireor cauldron to stand in front of the High Priest. She says:

"O Sun, be Thou ready to conquer the Dark!"The High Priestess presents the phallic wand the High Priest and then steps to one side.

The High Priest holds up the wand in salute and replaces it on the altar.

The Maiden lights the taper from one of the altar candles and presents it to the High Priest.The Maiden then steps to one side.

The High Priest carries the taper to the bonfire and lights it. He gives the taper back tothe Maiden, who blows it out and replaces it on the altar. She then picks up the cords and givesthem to the High Priest.

The High Priestess arranges everyone around the fire, man facing woman as far as possible.The High Priest hands out the ends of the cords in accordance with her instructions, retaining onend of the final cord himself and handing the other end of it to the High Priestess. If there isan odd number of people, with more men then women, he holds on to two cord ends himself, or ifmore women then men, the High Priestess does the same. Either way, both of them must be linkedwith two members of the opposite sex.

When everyone is holding a cord, they all pull the cords taut, with the central knot above thefire. They then start circling deosil in the Wheel dance, building up speed, always keeping thecords taut and the knot over the fire. Any chant can be used that sounds good.

Then the Coven all sit in a circle round the fire. The High Priest gathers up the cords, beingcareful not to let them get burned and replaces them on the altar.

The High Priest names one of the women to be the Spring Queen and stands her in front of thealtar. He crowns her with the chaplet of flowers and gives her the Five Fold Kiss.

The High Priest steps back and calls forward each man in turn to give the Spring Queen theFive Fold Kiss. When the last man has done so, the High Priest presents the Spring Queen withher bouquet.

Then, starting with the Spring Queen, everyone jumps over the fire, singly or in couples,not forgetting to wish.

Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983

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Smudging: How to do it -- how not to do it

Michelle Chihacou White Puma Klein-Hass

      I came across a very interesting article from "Shaman's Drum" which     was reprinted for Vision Quest Bookstore.  I will attempt to convey     the gist of it, along with my views, as a student of the Ways of the     Teneh, about it. Smudging is a way of using the smoke from burning     herbs as a way to cleanse the body, an object, or a given area of     negative influences.  I myself use smudging to "cleanse" crystals     before using them in jewelry projects I may do, and for protecting my     home from some recent "bad vibe"-producing events. (landlord     troubles!)  I imagine that the skillful use of the proper herbs could     help in warding and banishing ceremonies as well, if used properly and     with reverence. The three most used plant material for smudging are     sage of all types, cedar and sweetgrass.

Sage     There are two major genii and several varieties of each genus of Sage     that are used for smudging.  Salvia, or the herb sage used for cooking,     comes in two major varieties: S. officinalis, commonly known as Garden     Sage, and S. apiana, commonly known as White Sage.  Salvia varieties     have long been acknowledged as healing herbs, reflected in the fact     that its genus name comes from the Latin root word salvare, which is     the verb "to heal" or "to save." Artemisia is the genus commonly     considered "Sagebrush", and is more common in the wilds out here in     California. There are two major varieties to the Artemisia genus:     A. californica or Common Sagebrush, and A. vulgaris or Mugwort.     There are many other varieties of both Salvia and Artemisia, and all are     effective in smudging.  Sage is burned in smudging ceremonies to drive     out evil spirits, negative thoughts and feelings, and to keep Gan'n     (negative entities) away from areas where ceremonials take place.  In     the Plains Sweatlodge, the floor of the structure is strewn with sage     leaves for the participants to  rub on their bodies during the sweat.     Sage is also used in keeping sacred objects like pipes or Peyote wands     safe from negative influence.  In the Sioux nation, the Sacred Pipe is     kept in a bundle with sage boughs.  I would think special crystals could     be so protected this way as well.

 Cedar     True cedar is of the Thuja and Libocedrus genii.  Some Junipers     (Juniperus genus) are also called "cedar", thus complicating things some.     Some Juniper varieties are cleansing herbs, especially J. monosperma, or     Desert White Cedar.  But for smudging, the best is Western Red Cedar     (Thuja occidentalis) and California Incense Cedar (Libocedrus descurrens).     Cedar is burnt while praying to the Great Spirit (Usen', the Source -- also     known to Plains nations as Wakan Tanka) in meditation, and also to bless a     house before moving in as is the tradition in the Northwest and     Western Canada.  It works both as a purifier and as a way to attract     good energy in your direction.  It is usually available in herb stores     in chipped form, which must be sprinkled over a charcoal in a brazier.     I like a piece of charcoaled mesquite for this purpose, rather than     the commercial charcoal cake.

Sweetgrass     Very important to the Sioux and Cherokee nations, its botanical name is     Hierochloe odorata.  In these tribes, the sweetgrass is braided like hair     braids. It could be burnt by lighting the end of it, or (more economically)     by shaving little bits of it onto charcoal in a brazier.  Again, use     charcoaled Mesquite (I believe it comes packaged for barbecue use     under the brand name "Red Arrow") to burn it, not pressed charcoal     tablets.  Sweetgrass is burnt after smudging with sage, to welcome in     good influences after the bad had been driven out. Sweetgrass is very     rare today, and traditional Plains people have been attempting to     protect the last of it.  Myself, I believe that Cedar, which is not     endangered, can safely be used this way.  Also Pinon pine needles     (used more frequently by the Southwest Teneh, like the Navajo and     Apache as well as the Pueblo people and the Zuni) and Copal (used by     the Yaqui and in ancient times by the Azteca and the Maya) have     similar effect.  The three mentioned here are readily available either     through gathering yourself or, in the case of copal resin, from any     good herb shop.

 Using Smudging     Burn clippings of the herb in a brazier... not a shell as some "new age"     shamanic circles do... it is an insult to White Painted Woman (The  Goddess)     to do this, especially with the abalone shell which is especially sacred     to Her. If the herb is bundled in a "wand", you can also  light the end     of the wand that isn't woody and use  that.  I like the latter way.  Direct     the smoke with your hands or with a Peyote (feather) wand over the     person or thing you wish to smudge.  If you can see auras, look for     discolored places in the aura and direct the healing smoke towards     those places on the patient's body.  For cleansing a house, first     offer cedar smoke to the four directions outside the house.  Then,     take a sage bough and go throughout the inside of the house, making     sure the smoke penetrates every nook and cranny of the house.  It     might help also, if you have a power animal, to visualize your animal     doing these things, to also dance your animal, and if you have a power     song, to sing that too.  Then finally, run through the house with a     white candle that is well protected, to "light up" the house.  Careful     not to burn it down when you do it!!!

      Final Thoughts     Smudging should be done with care, with reverence, and in an attitude     of LOVE.  Show your respect and honor to the plants that Usen' has     given us for our healing, and they will return the favor by keeping us     well and free from disease and negative energy. Aloe Vera plants,     though not to be burnt, are good for the cleansing angle as well.  Keep     one or more potted Aloe Veras in the house (modern varieties are too     tender to plant in anything but full shade outside) in organic (wood     or ceramic, never plastic or metal) pots.  To honor the plant when you     transplant it, sprinkle the roots with corn meal and smudge it with     cedar once it is transplanted.  The spirit of Aloe Vera is a good     protective spirit, and if you burn yourself, can also be used to heal     your skin.  Be sure to ask the plant's permission before cutting part     of the leaf off for the healing juice.  If you don't, the protective     power of the plant will cease, and you will be left with but an inert     houseplant... and perhaps some bad karma to boot.

Hi-dicho, it is finished.... ENJU!

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An Introduction to Traditional Wicca

 copyright 1987, Keepers of the Ancient Mysteries ( .K.A.M. )

Often Traditional Wiccans are asked to describe our religion and beliefs for interestedpeople, who may or may not have confused us with other Pagan religions, with inversions ofChristian/Islamic religions like Satanism, or with purely magical traditions with no religiousbase. There is a lot of flexibility in the ways that we describe ourselves, and onecharacteristic of Wicca is a large degree of personal liberty to practice as we please. Still,there is an outline that can be described in general terms. Many traditions will depart from oneparticular or another, but groups departing from all or most of these features are probablynon-Wiccan Traditions attempting to stretch or distort the Wiccan name to cover what they wantto do.

Mysteries and Initiation

Wicca is an Initiatory religion descended from the Ancient Mystery Religions. A mysteryreligion is not like Catholicism where a Priest is the contact point between the worshiper andthe Deity, nor like Protestantism where a sacred Book provides the contact and guidelines forbeing with the divine. Rather a Mystery Religion is a religion of personal experience andresponsibility, in which each worshiper is encouraged, taught and expected to develop an ongoingand positive direct relationship with the Gods. The religion is called a "Mystery"because such experiences are very hard to communicate in words, and are usually distorted in thetelling. You have to have been there in person to appreciate what is meant. Near and far-Easternreligions like Buddhism, Hinduism, Taoism and Shinto are probably Mystery traditions, but Wiccais very western in cultural flavor and quite different than eastern religions in many ways.

A Blend of Pagan Roots

Most Wiccan Traditions, .K.A.M. included, have particular roots in the British MysteryTraditions. This includes traditions of the Picts who lived before the rise of Celticconsciousness, the early Celts, and some selected aspects of Celtic Druidism. American Wicca isdirectly descended from British Wicca, brought in the late 1950's by English and AmericanInitiates of Gardnerian, Alexandrian and Celtic Wicca. These traditions are a little like thedenominations in Christianity, but hopefully far more harmonious.

While British Traditions are very strong in Wicca, or the Craft as it is sometimes called,other Western Mystery traditions feature prominently, including the ancient Greek Mysteries ofEleusis, Italian Mysteries of Rome, Etruria and the general countryside, Mysteries of Egypt andPersia before Islam, and various Babylonian, Assyrian and other mid-eastern Mysteries thatflourished before the political rise of the advocates of "one god".

What's In a Name?

Wicca, Witchcraft, and "The Craft" are used interchangeably at times by many kindsof people. It is fair to say that all Wiccans are Witches, and many of us believe we are the onlypeople entitled to the name. It is important to know that many people call themselves witches whoare not in the least Wiccan, and that Masons also refer to themselves as "Craft", withgood historical precedent. Carefully question people on the particular things they do and believeas part of their religion rather than relying on labels. Any real Wiccan would welcome suchhonest inquiry.

Traditions and Flavor

There are specific Wiccan beliefs and traditions, including worship of an equal and matedGoddess and God who take many forms and have many Names. Groups who worship only a Goddess oronly a God are not traditional Wicca however they may protest, although they may be perfectlygood Pagans of another sort. The Wiccan Goddess and God are linked to nature, ordinary love andchildren -- Wicca is very life affirming in flavor.

Because we have and love our own Gods, Wiccans have nothing to do with other people's deitiesor devils, like the Christian God or Satan, the Muslim Allah or the Jewish Jehovah (reputedly nothis real name). Christians often deny this fact because they think that their particular god isthe only God, and everybody else in the whole world must be worshipping their devil. How arrogant.They're wrong on both counts.

Traditional Wicca is a religion of personal responsibility and growth. Initiates take on aparticular obligation to personal development throughout their lives, and work hard to achievewhat we call our "True Will", which is the best possibility that we can conceive forourselves. Finding your Will isn't easy, and requires a lot of honesty, courage and hard work.It is also very rewarding.

Wicca is generally a cheerful religion, and has many holidays and festivals. In fact, most ofthe more pleasant holidays now on our calendar are descended from the roots Wicca draws on,including Christmas, May Day, Easter and Summer Vacation. Wicca is definitely not always serious.Dancing, feasting and general merriment are a central part of the celebrations.

Wiccan Ethics

Wiccans have ethics which are different in nature than most "one-god" religions,which hand out a list of "do's and don'ts". We have a single extremely powerful ethicalprincipal which Initiates are responsible for applying in specific situations according to theirbest judgment. That principle is called the Wiccan Rede (Old-English for rule) and reads:"An (if) it harm none, do as ye Will"Based on the earlier mention of "True Will", you will understand that the Rede isfar more complex than it sounds, and is quite different than saying "Do whatever you want aslong as nobody is hurt". Finding out your Will is difficult sometimes, and figuring out whatis harmful, rather than just painful or unpleasant is not much easier.

Initiation into Wicca

People become Wiccans only by Initiation, which is a process of contacting and forming a goodrelationship with the Gods and Goddesses of Wicca. Initiation is preceded by at least a year anda day of preparation and study, and must be performed by a qualified Wiccan Priestess and Priest.The central event of Initiation is between you and your Gods, but the Priestess is necessary tomake the Initiation a Wiccan one, to pass some of her power onto you as a new-made Priestess orPriest and to connect you to the Tradition you're joining.

Women hold the central place in Wicca. A Traditional Coven is always headed by a HighPriestess, a Third Degree female Witch with at least three years and three days of specifictraining. A Priest is optional, but the Priestess is essential. Similarly, a Priest may notInitiate without a Priestess, but a Priestess alone is sufficient. Women are primary in Wicca formany reasons, one of which is that the Goddess is central to our religion.

One Religion at a Time

People often ask "Can I become a Wiccan and still remain a Christian, Muslim, practicingJew, etc. The answer is no. The "one god" religions reject other paths besides theirown, including each other's. "One-god" religions also do not exalt the Female as doesWicca, and mixing two such different traditions would water them both down. Besides, you'd haveto ask how serious a person who practiced two religions was about either one. Being Jewish is anexception, since it is a race and culture as well as a religion. There are many Wiccan Jews, butthey practice Wicca, not Judaism.

Magick and Science

People interested in Wicca are usually curious about the magick that Wiccans can do. Whilemagick (spelled with a "k" to distinguish from stage conjuring) is not a religion initself, it is related to our religious beliefs. Wiccans believe that people have many moreabilities than are generally realized, and that it is a good idea to develop them. Our magick isa way of using natural forces to change consciousness and material conditions as an expression ofour "True Wills". Part of becoming a Wiccan is training in our methods of psychic andmagickal development.

Because we believe that everything a person does returns to them magnified, a Wiccan will notwork a magick for harm, since they would pay too high a price. But a helpful magick is good forboth the giver and receiver! Wicca is entirely compatible with the scientific method, and webelieve all the Gods and forces we work with to be quite natural, not supernatural at all. We donot, however, hold with the kind of scientific dogma or pseudo religion that sees everything asdead matter and neglects its own method by trumpeting "facts" without honestexamination of evidence.

Priestesses at Large?

Long ago the spiritual (and sometimes physical) ancestors of Wiccans were Priestesses andPriests to the Pagan culture as well as devotees of their Mystery. Now that a Pagan culture isrising again, some ask if today's Wiccans could resume that role. This seems unlikely.

Today's Pagan culture is very diverse and more interested in exploring and creating new formsthan in building on existing traditions. A public role would either dilute our traditions orforce them on an unwilling audience. The neo-Pagan community generally prefers "mediafigures" and rapid membership and growth. This is not compatible with our slow methods oftraining and Initiation, the insistence that livelihood come from work outside the Craft, or ourneeds for privacy. Our religion is not accepted in the American workplace or political system,and may never be. The most powerful Priestesses are often unknown to all but their Coveners.While all Wiccans are Pagans, all Pagans are not Wiccan, and it is best that it remain so.

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Principles of Wiccan Beliefs

1974, Council of American Witches

We practice rites to attune ourselves with the natural rhythm of lifeforces marked by the phases of the Moon and the seasonal Quarters and Cross Quarter.

We recognize that our intelligence gives us a unique responsibility toward ourenvironment. We seek to live in harmony with Nature, in ecological balance offering fulfillmentto life and consciousness within an evolutionary concept.

We acknowledge a depth of power far greater than that apparent to the average person.Because it is far greater than ordinary, it is sometimes called supernatural, but we see it aslying within that which is naturally potential to all.

We conceive of the Creative Power in the universe as manifesting through polarity --as masculine and feminine -- and that this same Creative Power lies in all people, andfunctions through the interaction of the masculine and feminine. We value neither above theother, knowing each to be supportive to the other. We value sex as pleasure, as the symbol andembodiment of life, and as one of the sources of energies used in magickal practice andreligious worship.

We recognize both outer worlds and inner, or psychological, worlds sometimes known as theSpiritual World, the Collective Unconscious, Inner Planes, etc. -- and we see in theinteraction of these two dimensions the basis for paranormal phenomena and magickal exercises.We neglect neither dimension for the other, seeing both as necessary for our fulfillment.

We do not recognize any authoritarian hierarchy, but do honor those who teach, respectthose who share their greater knowledge and wisdom, and acknowledge those who have courageouslygiven of themselves in leadership.

We see religion, magick and wisdom in living as being united in the way one views theworld and lives within it -- a world view and philosophy of life which we identify asWitchcraft -- the Wiccan Way.

Calling oneself "Witch" does not make a Witch -- but neither does heredityitself, nor the collecting of titles, degrees and initiations. A Witch seeks to control theforces within her/himself that make life possible in order to live wisely and well without harmto others and in harmony with Nature.

We believe in the affirmation and fulfillment of life in a continuation of evolution anddevelopment of consciousness giving meaning to the Universe we know and our personal role withinit.

Our only animosity towards Christianity, or towards any other religion or philosophy oflife, is to the extent that its institutions have claimed to be "the only way" and havesought to deny freedom to others and to suppress other ways of religious practice and belief.

As American Witches, we are not threatened by debates on the history of the Craft, theorigins of various terms, the legitimacy of various aspects of different traditions. We areconcerned with our present and our future.

We do not accept the concept of absolute evil, nor do we worship any entity known as"Satan" or "the Devil", as defined by the Christian traditions. We do notseek power through the suffering of others, nor accept that personal benefit can be derived onlyby denial to another.

We believe that we should seek within Nature that which is contributory to our health andwellbeing.

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The Wiccan Way

by Lady Beckett of Circle Atheneum in San Diego, CA in 1988.

Recognizing that there is more than one path to spiritualenlightenment and that Wicca is but one of many, and that Wiccaholds within itself the belief that there is more than one type ofstep set to the spiral dance, find here listed common denominatorsof the Craft.

That there is above all the Goddess in her three-fold aspect and manyare her names.  With all her names we call her Maiden, Mother andCrone.

That there is the God, consort and son, giver of strength and mostwilling of sacrifice.

That and it harm none, do what ye will shall be the law.

That each of her children are bound by the three-fold law and thatwhatever we create, be it joy or sorrow, laughter or pain, is broughtback to us three-fold.

That as she is the mother of all living things and we are all herchildren, we seek to live in harmony not only with each other, butwith the planet earth that is our womb and home.

That life upon the earth is not a burden to be born, but a joy to belearned and shared with others.

That death is not an ending of existence, but a step in the on-goingprocess of life.

That there is no sacrifice of blood, for She is the mother of allliving things, and from her all things proceed and unto her allthings must return.

That each and everyone of the children who follow this path hasno need of another between themselves and the Goddess, but may findHer within themselves.

That there shall not by intent be a desecration of another's symbolsof beliefs, for we are all seeking harmony within the One.

That each person's faith is private unto themselves and thatanother's belief is not to be set out and made public.

That the Wiccan way is not to seek converts, but that the way bemade open to those who for reasons of their own seek and find the Craft.

And as it is willed, so mote it be.

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The Charge of the Goddess

Whenever ye have need of any thing, once in the month, andbetter it be when the moon is full, then shall ye assemble insome secret place and adore the spirit of She, who is Queen ofall witches. There shall ye assemble, ye who are fain to learnall sorcery, yet have not won its deepest secrets; to these willShe teach things that are yet unknown. And ye shall be free fromslavery; and as a sign that ye be really free, ye shall be nakedin your rites; and ye shall dance, sing, feast, make music andlove, all in Her praise. For Hers is the ecstasy of the spirit,and Hers also is joy on earth; for Her law is love unto allbeings. Keep pure your highest ideal; strive ever towards it; letnaught stop you or turn you aside. For Hers is the secret doorwhich opens upon the land of youth and Hers is the cup of wine oflife, and the cauldron of Cerridwen, which is the Holy Grail ofimmortality. She is the gracious goddess, who gives the gift ofjoy unto the heart of man. Upon earth, She gave the knowledge ofthe spirit eternal; and beyond death, She gives peace andfreedom, and reunion with those who have gone before. Nor doesShe demand sacrifice, for behold, She is the mother of allliving, and Her love is poured out upon the earth.

She who is the beauty of the green earth, and the white moonamong the stars, and the mystery of the waters, and the desire ofthe heart of man, calls unto thy soul. Arise, and come unto Her.For She is the soul of nature, who gives life to the universe.from Her all things proceed, and unto Her all things must return;and before Her face, beloved of gods and men, let thine innermostdivine self be enfolded in the rapture of the infinite. Let Herworship be within the heart that rejoiceth; for behold, all actsof love and pleasure are Her rituals. And therefore let there bebeauty and strength, power and compassion, honor and humility,mirth and reverence within you. And thou who thinkest to seekHer, know thy seeking and yearning shall avail thee not unlessthou knowest the mystery; that if that which thou seekest thoufindest not within thee, then thou wilt never find it withoutthee. For behold, She has been with thee from the beginning; andShe is that which is attained at the end of desire.

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The article below was written back in 1991 or 1992 e.v.For an update by the author, please see:.

Satanism vs. Wicca

by Diane Vera

Since your main worry seems to be public relations, here's how I would make the distinctionbetween Wicca and Satanism, in a way that is fair to both sides and does not throw Satanists tothe dogs:

Wicca and Satanism are quite distinct. Wiccans worship pre-Christian deities (or a modern-daycomposite of pre-Christian deities) and do not worship the Christian anti-God. Some Satanistsalso worship a pre-Christian deity, but regard the Christian anti-God as a manifestation of theirdeity, which Wiccans do not. Wicca and Satanism are very different in their aims and tone. Wiccaemphasizes harmony and balance, whereas Satanism emphasizes spiritual self-liberation viaiconoclasm and catharsis.I should mention, though, there's one possible problem with that last sentence. Some feministWiccans might take offense at it, since it implies the more radical forms of feminist Wicca arereally more like Satanism than like Wicca. Which in my opinion they are. If you've read some ofMary Daly's books, you'll know what I mean.

I myself identify as a feminist Goddess-oriented neo-Pagan, as well as a Satanist. Indeed,feminist Goddess religion is still my primary religious identification. (Satanism is how Irelate to "male" energy.) I don't and never did call myself a feminist"Wiccan".

By the way, while I accept today's use of the word Wicca (with a capital W) to refer to aspecific European-based religion with a very specific worldview, I do not accept theattempt by Wiccans to copyright the words "witch" and "witchcraft". Thesewords are generic terms, not the property of any one religion. They refer to occult practicesfound in many religions around the world. A Satanist has as much right to the word"witch" as anyone else. (It so happens that I don't call myself a"witch", but for a different reason: I think many "witches" are makingexaggerated claims to occult power, and I don't want to give the appearance of making such anexaggerated claim.)

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Women vs. Men

By: Michelle Hass (in conversation with Scott Szakonyi)

"Ok folks, Loki and I have been chatting, and we're ready to raise aruckus that might go on for months."

Chiniginish and I relish the challenge... with Coyote looking over ourshoulders and chuckling...

"Here's the question: Are women superior to men, and if so, why? I think thatwomen are superior to men in the modern world because evolution is lagging society. Most of theevolution of the human race (about 60 million yrs) took place in hunter/gatherer tribes, whereaggressive behavior on the part of the male hunters was a survival trait, and relating/caringbehavior was a survival trait for females. Now, in the 20 thousand or so years since we havebecome agrarian, the need for male hunter aggressiveness has gone the way of the Dodo, while theneed for relating/caring behavior has become primary. Where does this leave us?

"Well, as I see it, women are almost ideally suited to the overcrowded,communication-intensive environment that we call modern society. Men, on the other hand, are likepeople with no arms playing handball. It's not that we're bad folk, it's just that we weredesigned by evolution for an environment that hasn't existed for 20 thousand years, whichis a real drop in the bucket in terms of evolution. Evolution isn't going to be giving us anyhelp for at least a few million years; maybe never since we are constantly screwing up the genepool with our wars that leave the genetically defective to breed and send the geneticallypreferable off to evolutionary dead ends. So all we men can do is try to better ourselves and askfor patience on the part of women, who must feel like the entire male sex has completely missedthe boat."

Well, you've got a nice point, but it assumes something that I believe 'taint necessarily so.Is male aggressiveness part of nature or nurture? The jury seems to be coming back from a longperiod of deliberation, and it looks like the verdict is nurture.

This very nicely dovetails with my own theory of what thelemites refer to as the"procession of the aeons". In Crowley's notorious Liber Al vel Legis, we are said tobe passing from an aeon of belief in suffering male gods and patriarchy to an aeon of belief inthe value of Self and of partnership between the sexes. Crowley called the old aeon the"Aeon of Osiris" and the new the "Aeon of Horus, the Crowned and ConqueringChild." The enthroned Child is not masculine or feminine, but androgynous/gynandrous. Theaeon before the Osirian was that of Isis, an aeon of Great Mother Goddesses and matriarchy.

My chronology is a little different than that which Crowley attributed to these three epochsof human history so far. Crowley declared that the Aeon of Horus began with the Spring Equinoxof +1904 Common, just before the writing of the Book of the Law. I maintain that the change isstill taking place, and had its roots in the +1700s Common. The writings of the philosopher Lockewere some of the first to make a very important quantum jump, and provided ideological impetusfor the vital changes that have and are taking place.

What Locke asserted was that government did not rest on Divine Right, but on the consent ofthe governed. Human beings were not born to different castes, some fated to serve while otherswere fated to rule by the grace of the gods. Human beings were born equal, and had certain rightsas a birthright: Life, Liberty, the right to pursue Happiness, and the right to security ofprivate property.

This assertion shows up in Liber Al as these statements:"Every Man and Every Woman is a Star."
"Do What Thou Wilt Shall Be The Whole Of The Law.""Love Is The Law, Love Under Will."
"Thou hast no right but to do thy Will."In a little less arcane language, these statements run thusly:
Every Individual matters.
Every Individual has the right to live, be free and pursue Happiness (harmony with one's life'spurpose, or True Will) as they Will.
These rights stop at the boundary of the Wills of others. Live your life as you see fit, but mindyour own business and above all, harm nobody. This includes yourself in a very conditionalway. You do have the right to self-destruction, but if you truly believe that you matter,why would you want to?

These assertions are usually encountered firstly in a Locke-inspired document that has passedinto the history of this country, the Declaration of Independence. If there is any one documentthat is a trigger point for the New Aeon, it's that one. The American Revolution was the firsttime monarchy was cast aside in favor of democracy of a representative sort. Democracy was triedbefore, but never quite this way. And despite several course corrections that needed to be made,(the abolishment of Slavery, the giving of Women, Blacks and Amerinds the right to vote) and somethat still need to be made (the granting of total equality for all races and sexes, a shift to amore direct method of participation, ie Cyber-democracy) the democratic experiment in the UnitedStates is the most enduring of all.

Before the 1700s, government was imposed from above, not thought of as flowing from theconsent of the governed. Individuals were not accorded rights as a birthright, but were grantedrights by the king, usually on a class-by-class basis. Human beings were dealt with as masses andclasses, on a Collective basis.

Coincidental with these developments was a surfacing of hermetic thought in a more widespreadway then ever before in history. The Rosicrucian and Freemason movements brought hermeticism to awide audience. Within the ranks of Freemasonry were both common and noble, and often commonerswould be lodgemasters in lodges frequented by those of noble birth. Hermetic orders ennobled notby birth, but by level of knowledge and initiation and (hopefully) by level of spiritualattainment.

Now, this was fine in theory, but unfortunately in practice things weren't so swift. It wasonly until the mid-1800s and groups like the original Golden Dawn that women had the possibilityof initiation. Even now, in Masonic lodges that have lost their occult focus and are now littlemore than men's clubs, men are ritually strip-searched to assure the initiator that the candidateis indeed male and not a disguised female.

The baggage of the old days of sexism and classism remain in a lot of hermetic orders eventoday. Crowley himself had serious problems accepting women as equals: he had a rather lowopinion of them and was quite cruel to them in numerous cases. But very explicit in the messageof the New Aeon is that people are to be dealt with, not by sex or race or social strata but bytheir inborn, inalienable rights as individuals... as Stars, to use a thelemic term.

The Neo-pagan movement was a definite evolutionary step in defining a New Aeon mode ofspirituality. Unlike the traditional hermetic order, Wicca and other forms of Neo-paganism do nothave a multiplicity of ranks and a chain of command. Some have three degrees, some two, some onlyone, that of initiate. Initiation is not a bestowal of rank, but more a purpose-oriented process.As magickal orders continue to evolve, they will either need to emulate more and more theinformality and non-hierarchical non-structure of Neo-paganism or choke on their bloatedhierarchies. It is funny when one considers that there is much evidence to suggest thatNeo-paganism evolved from the Astrum Argentum and the OTO, and that much of Gardner'sgroundbreaking work in reconstructing the old pre-Osirian Druidic religion was helped along withthe research help of Uncle Al himself.

Perhaps, as the knightly orders of the past were meant as guardians of the Christian Church,there will become a symbiotic connection between Neo-paganism and Magickal orders, especiallyamong those whose non-structure mimics that of the coven. Arguably this symbiosis exists now,and hell, I'm living proof of this.

So what the deuce does this have to do with the sexes? You'll see as I wrap this up. Ok...remember I mentioned that before the Osirian epoch and the patriarchy, which seems to have comein with the rise of the big cities and the transformation from a hunter/gatherer society to anagrarian one (methinks you have placed the transformation a little too far into the past) therewas the Isian epoch and the matriarchy? Well, before patriarchal philosophy displacedmatriarchalism, women pretty much ran things. They didn't hunt because to place women, who werethe living image of the Goddess and the ex-nihilo creatrixes of the next generation, in bodilyjeopardy was literally blasphemy. Women were the intermediaries for men to the Goddess, who wasunapproachable otherwise. The men had their hunting cults, but they were as insignificant inreality as the Victorian-era anthropologists misread the ancient religion of the Goddess asmerely an inferior "fertility cult."

When the transition came to the cities and to patriarchy sometime around -10,000 to -7,500Common, the long-suppressed males took by force what the Goddesses of the Isian era denied themby their divine decree... power. Male warrior deities replaced female mother deities. Thepriestesses of the old religions were destroyed. (The Book of Joshua in the Old Testament is avivid account of one triumph of Osiris over Isis.) And the new order began. But the oldmatriarchal religions survived for several thousands of years after the turn of the aeon, and itis painfully obvious that the old patriarchal ways will haunt us for thousands of years into thefuture, even as new ways take hold and new philosophies become more accepted. But it really isnurture rather than nature that makes men aggressive and women passive. Men can learn to benurturing and loving, and women can learn to be assertive and empowered. In order that we cantruly enter this new aeon where all are leaders and all are Stars, we each have to cultivate the"other side" of our Selves. No, women are not superior to men, nor is it the other wayaround. Every Individual matters. Everyone has the potential to be a King, in the thelemic senseof the word. We need to learn to treat all with dignity, be they material successes or abjectmaterial failures. We need to treat even those still enslaved by the old ideas fixes withas much dignity as those who have declared their secession from them and their embracing of theNew Law.

The evolution is really and truly in our own hands.

Beauty and balance, Will and Love,
Michelle.

The coven that I've been working with in Denver begins its cup blessing bya dialogue between the Priest and the Priestess. Both have a hand each onthe athame and the chalice:

Priest: "Be it known that a man is not greater than a woman.

Priestess: "Nor yet is a woman greater than a man"

Priest: "For what one lacks"

Priestess: "The other can provide"

Priest" "As the Athame is to the male"

Priestess: So is the cup to the female.

Both: And when conjoined together, they become one in truth, for there isno greater magick in all the world than that of love.

BB Rowan

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What Is D.A.W.N.?

The Denver Area Wiccan Network is a group of pagans and friends from a wide variety of Crafttraditions. DAWN sponsors parties, group rituals, a student/teacher network and other activitiesas inspired or impelled.

Why do I want to join DAWN?

 You want to be part of an active, growing community of Wiccans who can work together to make some changes in their world; You want to meet people and make new friends who share your basic values--people you can be yourself with, no need to keep your cover; You want an ongoing opportunity to exchange views and information with people from groups or traditions other than your own; You want to be in on the creation of a Denver pagan extended family which will make all the above possible; You like hugs, and you enjoy being warmly welcomed. Do I have to "Go Public" to be a member?

No. Only the Board Chair and Secretary are expected to be "public," and theidentities of all other members are fiercely protected.

How do I join?

Dues are $13 per coven, $5 per solitary, payable twice yearly in May and November. Thesecover the cost of mailings and the setup costs for parties and rituals, as well as other costsauthorized by the Board and/or Steering Committee.

Do I have to join DAWN to participate?

No. All parties are open to pagans and friends. To find out about them and other DAWNfunctions, write us at the P.O. Box listed below (postage is appreciated) or call Bob Key on hisanswering machine. Another way to find out more about DAWN is to show up at one of our SteeringCommittee meetings. They are held at 6:30 pm, the second Sunday of each month, at the GlendaleCommunity Center (999 S. Clermont).

Thank you for your interest in DAWN!

D.A.W.N. Bob Key
P.O. Box 11202 (303) 758-2115
Englewood, Colorado 80151

BYLAWS
Denver Area Wiccan Network

Last amended June 11, 1989

 BOARD OF DIRECTORS   The Board of Directors (hereinafter referred to as the Board) shall be selected by the  Steering Committee from among the active members of DAWN such that:     Each coven shall have no more than one member on the Board; if there are fewer than 5   member covens, then there may be a second Director from any coven;   There shall be at least one member of the Board who is a member of a coven; and   There shall be at least one member on the Board from among the DAWN members who are not   members of any coven.    The Board shall have no fewer than 4 members and no more than 13 members. It shall  determine its own size within those limits.  The Board may appoint members of DAWN to fill vacancies on the Board. Persons so  appointed shall serve only until the next regular election.  Each elected Director (member of the Board) holds a two-year term, except that, when the  size of the board is increased, half of the new positions shall initially be for one year  only. Any person serving one elected term may not be reelected as a Director until they have  been retired from the Board for one year.  Each seated Director may designate an Alternate to speak and vote in their stead when they  are absent from Board meetings. The identity of this Alternate shall be recorded in the Minutes  of the Board, and no other person may serve this function until the Director changes the  designation and the change is on record. Being named Alternate to a Director does not  automatically name them Alternate to any offices that director may hold; however, they may so  serve at the discretion of the Chair.  The Board shall elect Officers from among the Directors for the positions of Chair,  Vice-Chair, Secretary, and Treasurer. This shall be done after each new election, and no later  than the next regular meeting of the Board.  A quorum of the Board shall consist of 70 percent of the Directors, either present or  represented by their Alternate.  The Board shall elect a Newsletter Editor from the general membership of DAWN. This officer  shall serve at the will of the Board and report directly to the Board.  The Board shall meet regularly, at least four times per year, at a time and place to be  fixed by the Board. Additionally, The Chair or any two Directors may call a Board meeting upon  giving at least 7 days notice to all Directors by U.S. Mail, or upon at least 2 days notice  given by telegram. Said notice will be deemed delivered when deposited in the U.S. Mail with  the last known address of the Director and proper postage thereon prepaid, or when the given  to the telegram company. Any Director may waive notice of any meeting. The attendance of a  Director at any meeting shall constitute a waiver of notice, except when the Director attends  the meeting for the express purpose of objecting to the transaction of business because the  meeting has not been lawfully called or convened. The notice of meeting need only contain the  date, time, and place of the meeting.  The Board may make rules to govern the conduct of its own meetings.  All Board Meetings are open to the membership of DAWN. Accordingly, any Director is  required to furnish information regarding dates, times and places of upcoming Board meetings  to any DAWN member upon request.   STEERING COMMITTEE   The Steering Committee shall be composed of the Directors, one representative from each  member coven and proportional representation for such DAWN members as do not belong to any  member coven (hereinafter referred to as Solitaries). The method of choosing a coven  representative is left to the discretion of the individual coven. A method for choosing  representation for Solitaries will be determined by said Solitaries, subject to approval by the  Board. There shall be at least one (1) representative of the Solitaries, who is not a Director,  on the Steering Committee.  Steering Committee members must commit to serve for at least six (6) months. They may serve  as long as their constituents wish them to serve.  The Steering Committee shall elect a Speaker, Deputy Speaker, and Clerk of the Committee  from among its members.  A quorum of the Steering Committee for the purpose of amending the Bylaws or Constitution  shall be two-thirds (2/3) of the committee. A quorum for other business shall be a majority of  the Committee.  Steering Committee members will not have alternates.  The Steering Committee may make rules to govern the conduct of its own meetings.  Decisions made by the Steering Committee shall be referred to the Board for action, except  as otherwise provided for in these Bylaws.  Any recommendation that dues be levied or changed must receive at least two-thirds (2/3) of  the votes cast by the Steering Committee, ten (10) days notice having been given that dues will  be discussed.  The Steering Committee shall meet regularly at a time and place to be fixed by the  Committee. Additionally, the Board may call Steering Committee meetings with 15 days notice  should such meetings be necessary.  OFFICERS   Chair - duties shall include:     Presiding over meetings of the Board.   Presiding over meetings of the general membership of DAWN.   Preparing an agenda for Board meetings.   Preparing an agenda for meetings of the general membership of DAWN.    Vice-Chair - shall perform the duties of the Chair when the Chair is absent or  incapacitated.  Secretary - duties shall include:     Maintaining accurate and current minutes of all meetings of the Board and all   business-related meetings of the general membership of DAWN. All such minutes are to be made   available, upon reasonable notice, to all members of the body so recorded, and are to be   presented at the next meeting of the Board for approval.   Handling correspondence other than the newsletter and general announcements.   Maintaining an accurate and current list of members and friends of DAWN. The Secretary may   NOT release the addresses, phone numbers, or full names of any person associated with DAWN,   except as noted in this paragraph, to any person, without specific permission from said   person. The Secretary will share this list with the Newsletter Editor. When leaving this job,   the Secretary will turn over all copies of the membership list, in whatever form, to their   successor in these duties.    Treasurer - is responsible for maintaining all the financial records of DAWN. The Treasurer  is also responsible for the safekeeping and expenditure of the monies held by DAWN as directed  by the Board.   Speaker - shall preside over meetings of the Steering Committee and prepare an agenda for  said meetings.  Deputy Speaker - shall perform the duties of the Speaker when the Speaker is absent or  incapacitated.  Clerk of the Committee - is responsible for maintaining accurate and current minutes of all  meetings of the Steering Committee. All such minutes are to be available to members of the  Steering Committee, and are to be presented at the next meeting of that body for approval.  Newsletter Editor - duties shall include:     Providing timely announcements of meetings and other DAWN functions.   Providing a regular newsletter in keeping with DAWN policies.   Maintaining an accurate and current list of newsletter recipients. The Newsletter Editor   may NOT release the addresses, phone numbers or full names of any person associated with   DAWN, except as noted in this paragraph, to any person, without specific permission from said   person. The Newsletter Editor will share the mailing list with the Secretary. When leaving   this job, the Newsletter Editor will turn over all copies of the mailing list, in whatever   form, to their successor in these duties.       AMENDMENTS
 In order to amend this document, the proposed change must receive the votes of at least two-thirds of the Directors and must receive at least two-thirds of the votes cast at a proper meeting of the Steering Committee, both bodies having received at least 20 days notice of the proposed amendment.  ELECTIONS
 On the second Sunday in October, The Steering Committee shall meet to hold an election. At this time, the Steering Committee will elect replacements for Directors whose term is expiring. Names will be taken in nomination, consent obtained from those nominated, and one ballot cast. Each Committee member, including retiring and interim Directors, shall have as many votes as there are vacancies. The qualified candidate with the most votes will fill the first vacancy - two year terms being filled first. As each vacancy is filled, members of the successful candidate's coven are stricken from the list. If only one vacancy remains and either part I.A.2 or part I.A.3 of the Bylaws has not been fulfilled, then only those candidates who meet the criterion can be selected; otherwise, the position will remain vacant to be filled by the Board, as soon as possible, by appointment. If a tie exists between equally qualified candidates, where all may not serve, a runoff election shall be held between those candidates. Misspellings shall not invalidate ballots where the appropriate person can be discerned; nor shall voting for fewer than the number of vacancies. Voting for too many candidates shall invalidate that ballot. No individual shall vote more than one time for the same person; therefore duplicate names on a single ballot shall count as only one vote. All elected persons take office at the first meeting in November. Roberts Rules of Order Newly Revised (copyright 1970) will govern in any circumstances not covered by the Rules, Bylaws or Constitution of DAWN. DISTRIBUTION OF FUNDS ON DISSOLUTION
 In the event of dissolution of the organization, all remaining assets will be delivered to a tax-exempt organization to be chosen at the time of dissolution by the Board of Directors.
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                       GLOSSARY OF TERMS COMMONLY USED IN WICCA
                Copyright 1992 by Rowan Moonstone and Durwydd MacTara

     AKASHA- the spiritual ether (or Aether); the omnipresent
     fifth occult element which embraces the other four- earth,
     air, fire, and water; and from which they stem. This is the
     realm of "pattern" or causality, from which the realm the
     normally thought of "five senses manifests.  Some define it
     is the "other" of the "two worlds" that the witch or
     magician walks between.

     ARADIA- Daughter of the Goddess Diana, and a name for the
     Goddess used by Italian Witches or Strega, commonly used in
     many Wiccan traditions today.

     ASPECTING- Any advanced magickal activity in which a practitioner
     manifests a particular aspect of the Goddess or God, in thought,
     feelings, behavior, appearance, etc.;  Often as a direct result of a
     "Drawing Down".  Often a minor variation of this phenomena occurs with
     the selection of a "Magical Name", of Craft Name.

     ASPECTS- Forms, facets, or personas of Deity:  for example, Brighid,
     Iseult,Eos, and Kore are all aspects of the Maiden, and the Maiden
     is an aspect of the Goddess.

     ATHAME- black handled, double edged dagger. Principally used
     to cast and dissolve the circle, for which purposes it is
     interchangeable with the magic sword. A tool of the
     "Element" of Fire in the Georgian Tradition and some others.

     BELTANE- May Eve festival. One of the Ancient Celtic "Fire
     Festivals." on this night, the cattle were driven between
     two bonfires to protect them from disease. Couples wishing
     for fertility would " jump the fires" on Beltane night. Also
     the traditional Sabbath where the rule of the "Wheel of the
     Year" is returned to the Goddess.  This Festival also marks
     the transition point of the threefold Goddess energies from
     those of Maiden to Mother.

     BOOK OF SHADOWS- Traditionally hand copied book of rituals,
     recipes, training techniques, guidelines, and other
     materials deemed important to a Witch or a coven. Each
     tradition has it's own standard version of the Book and each
     Witch's book will be different as he or she adds to it with
     time from many different sources. Only another Witch can see
     your book of shadows. Also, traditionally, it may never
     leave your hands or possession until death, when it should
     be destroyed, or (in some traditions) returned to the coven
     to be disposed of.

     BURNING TIMES- a term used by some Witches for the period of
     persecution in the Middle Ages and later. It is in fact a
     misnomer in some places, as Witches were only burned in
     Scotland, and on the continent of Europe. In England and the
     U.S., they were hanged.

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     CANDLEMAS- Festival held on Feb. 1. One of the 4 Celtic
     "Fire Festivals. Commemorates the changing of the Goddess
     from the Crone to the Maiden. Celebrates the first signs of
     Spring. Also called "Imbolc" (the old Celtic name).  This is
     the seasonal change where the first signs of spring and the
     return of the sun are noted, i.e. the first sprouting of
     leaves, the sprouting of the Crocus flowers etc.  In other
     words, it is the festival commemorating the successful
     passing of winter and the beginning of the agricultural
     year.This Festival also marks the transition point of the
     threefold Goddess energies from those of Crone to Maiden.

     CARDINAL POINTS- North, South, East, and West, marked in the
     Georgian Tradition by candles of green, red, yellow, and
     blue, respectively. The Circle is drawn to connect these
     four points.
 
     CHALICE- one of the tools of the Witch. Placed on the altar
     to represent the element of Water.
 
     CHARGE OF THE GODDESS- The Traditional words of the Goddess
     to her followers, or "hidden children". Normally declaimed
     by the HPS at every coven Circle.
 
     CIRCLE- the area in which the magickal worship and spells
     takes place. Can also be used to designate a particular
     group of Witches or Pagans such as "Silver Acorn Circle".
 
     CONE OF POWER- power raised in the circle by the Witches
     assembled, and sent out into the world to work magick, is
     usually visualized as being retained and built in the form
     of a "cone" prior to release.
 
     COVEN- an organized group of Witches, led by a High
     priestess and/or a High Priest who meet regularly for
     worship and fellowship. The traditional membership is 13,
     but in fact most covens number considerably less. 3 is the
     minimum in the Georgian Tradition. In Middle English,
     "Covin" a group of confederates;  In Old French "Covine" a
     band or group with a single purpose; Latin "Com"-together,
     "Venire"-to come or move.
 
     COVENSTEAD- regular meeting place for a coven. Usually the
     home of the High Priestess or High Priest.
 
     COWAN- a non-Witch. Formerly used in a very derogatory
     manner.  Still used in Masonic Ritual to indicate the non
     initiate and/or pretender to "real craft".  Not often used
     today among most Witches.

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                                                                             207

 
     COYOTE ENERGY- trickster energies. Named for the American
     Indian Trickster, Coyote, who tricks man into learning what
     he needs to learn. Applies to one who constantly jokes and
     clowns.  Also applies to the concept of "Holy Fool" in many
     traditions.
 
     CROSS QUARTER DAYS- The modern name for the Celtic Fire
     Festivals of Samhain, Imbolc, Beltane, and Lammas.
 
     DEOSIL- clockwise, or sunwise. Traditional direction for
     working "building" magick.
 
     DRAWING  DOWN THE MOON- Ritual invocation of the spirit of
     the Goddess into the body of the High Priestess by the High
     Priest.
 
     DIVINATION- magical method of exploration or inquiry into a
     situation via such methods as Tarot cards, runestones, I-
     Ching, etc.

     ELEMENTS- Earth, air, fire, and water, plus spirit, which
     includes them all. These are regarded as realms or
     categories of nature (both material and non-material) and
     are not to be confused with the physicists table of
     elements, which the modern witch, of course, accepts.
 
     ESBAT- weekly or biweekly meeting of a coven. Traditionally
     held either on the full moon or the new moon.
 
     FAMILIARS- Either a Witch's pet animal which has been
     trained  to be a magickal helper, or an artificially
     created "elemental"  which performs the same functions as
     the animal friend.
 
     FIVEFOLD KISS, FIVEFOLD SALUTE- The Witches' ritual salute,
     with kisses; (1) on each foot, (2) on each knee, (3) above
     the pubic hair, (4) on each breast, and (5) on the lips-
     really 8 kisses in all. It is only used within the Circle,
     but the words that go with it are the origin of "Blessed
     Be."
 
     GARDNERIANS- Tradition of Witchcraft descended from the
     teachings of Gerald Gardner.
 
     GNOMES- an "entity" or "elemental" that dwells in the plane
     of Earth or is associated with the EARTH Element.
 
     GREAT RITE- The rite which is the main feature of the third
     degree initiation, and which is also laid down for certain
     festivals.  It is sexual in nature, but may be `actual'
     (and private to the couples concerned) or symbolic, as the
     participants wish.
 
     HALLOWS- name used by some traditions for Samhain, or
     Halloween

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                                                                             208

 
     HANDFASTING- Wiccan equivalent of a wedding. It can be made
     legal if the Priestess and/or Priest are registered as
     clergy with the local authorities, or it may only be
     considered binding within the coven.
 
     HIGH PRIEST/ESS- Technically speaking, a Witch who has
     received the 3rd. degree initiation. More usually, the male
     and female leaders of a coven.
 
     IMBOLC- Celtic name for Candlemas.
 
     INVOCATION- The ritual "calling-in" of an entity (or
     energies) higher than human, either for communication with
     the caller through a medium or by visible manifestation or
     else to enter into a human body as in the Drawing Down the
     Moon. In some traditions, a Prayer.
 
     LAMMAS- August 1st. Witch Festival. The Old Celtic name for
     this festival is Lughnassadh. It is the Festival of the
     First Fruits, and is the first of the 3 harvests. This
     festival also marks the change of the Threefold Goddess
     energies from that of Mother to Crone.

     MAIDEN- An appointment held by one of the women of the
     coven. She is virtually the assistant High Priestess. This
     term is also the descriptive term used to describe the first
     of the aspects of the Threefold Goddess Energies (Maiden,
     Mother, and Crone).  It is traditionally associated with the
     Waxing Moon, and the period from Imbolc (Candlemas) to
     Beltane (May eve) where the energies are those of
     initiating, beginning, and creation.
 
     OLD RELIGION- another name for the Craft.
 
     PAGANING- Presentation of an infant to the Circle and to the
     Gods.
 
     PENTACLE- a disc shaped talisman; in particular, the metal
     disc which represents the earth element among the witch's
     working tools.
 
     PENTAGRAM- The five-pointed star. With a single point
     uppermost, it represents the human being. Inverted, with two
     points uppermost, it can have Satanist associations; but not
     necessarily. Some traditions of Wicca use the inverted
     pentagram to signify an initiate of the second degree.
 
     QUARTERS- The North, East, South, and West parts of a
     magickal circle or other ritual area. (See also
     "Watchtowers")
 
     REDE- rule or law.

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                                                                             209

 
     SABBAT- one of the Eight festivals or high holy days of
     Wicca.
 
     SALAMANDER- an entity that dwells in the realm of Fire.
 
     SAMHAIN- The festival of remembrance for the dead, held on
     the eve of Nov. 1st. It is the last of the three harvests.
     This festival also marks the transition of rulership of the
     "Wheel of the Year from that of the Goddess to that of the
     God.
 
     SCRYING- divination, usually using such methods as crystal
     gazing, or divination via incense smoke, or water as opposed
     to tarot or other manipulative means.
 
     SPELL- a prayer, or verbal direction of magickal energies
     toward the accomplishment of some goal.
 
     SUMMONER- The male officer of the coven who corresponds to
     the Maiden. He is the assistant High Priest.
 
     SYLPH- an "entity" or "elemental" that dwells in the plane
     of Air or is associated with the AIR Element.
 
     TRADITIONS- any of the various "sects" of Wicca such as
     Gardnerian, Alexandrian, Georgian, Seax, etc.
 
     UNDINE- an "entity" or "elemental" that dwells in the plane
     of Water or is associated with the WATER Element.

     WAND- A rod or staff that is prepared so that it may be used
     for magickal or psychic purposes, usually to project some
     form of power.

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                                                                             210

 
     WARLOCK- a term coined in the Burning Times . It was used to
     denote a traitor to the Craft, or one who had betrayed the
     followers of the Old Religion. It's origin is Scottish.
     Because of the negative connotations, it is not used by most
     Wiccans today.
 
     WATCH TOWERS- Originally from the Enochian branch of
     Ceremonial Magick, now incorporated into many "Traditions"
     of Wicca, these are the four elemental "directions" or
     "quarters" (corresponding to the appropriate points on the
     compass) called to protect the Circle during its
     establishment. Each of them have a correspondence between
     the compass point, an element, and (varying amongst
     different traditions) color associated with them.
 
     WICCA- the name most modern day Witches use for the Craft.
     It comes from the Anglo-Saxon word Wicce, meaning to bend or
     to shape. This is the root word from which we get wicker.
 
     WIDDERSHINS- counter clock wise. Used for "tearing  down"
     OR BANISHING magick.
 
     WHITE HANDLED KNIFE- the working knife of a Witch. It is
     used to carve candles, and for fashioning the other tools.
     Traditionally, it can only be used in a Circle.
 
         Copyright 1991 by Rowan Moonstone and Durwydd MacTara.

     Permission to reprint for educational purposes at no cost is hereby granted
     to all and sundry, provided the text is not altered in any way.

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                                        MOON WEB
                                 C/O Michael Harismides
                      PO Box 4538, Sunnyside, New York  11104-4538
                               Subscription $3.00 a year
 
                 RITUAL FOR THE HEALING AND PRESERVATION OF RAINFORESTS
 
                                     May 24th, 1988
                                    8 pm local time
 
     (Individual version):
 
     Cast a circle
 
     Invoke  elements by calling upon  them in protective  aspects (for example,
     you might invoke Watchfires or Beacons in the South).
 
     Chant  the names  of  the  Earth  Goddess,  beginning  with  your  personal
     favorites, then naming as many as you can think of.
 
     Take a piece of green string.  Begin to tie knots in it, while chanting:
                         Tying the Cord, Renewing the Earth;
                         We are Her Children, bringing Rebirth.
 
     (The  knots may  be simple  or elaborate,  but leave  enough string  to tie
     together  at the  end.)   As  you  chant, see  the world  as  a network  of
     connected systems.   Breathe the air  that comes from the  jungles of South
     America.  Feel the living fire of an ocelot's power.  Taste the rain on the
     leaves at  the tops of the trees.  Feel  the delicate structure of the soil
     at the forest floor.)
 
     Tie the cord  together in a loop; hold it up, strung around your two hands,
     and begin chanting:
 
                         We are the Flow and we are the Ebb;
                         We are the Weavers, we are the Web.
 
     As  you  chant,  see yourself  standing  guard  over  the  borders  of  the
     rainforest.  See yourself  with others, protecting rainforest as  you would
     protect yourself,_because that's what you're doing._
 
     Bury  the cord in a container of earth.  Earth the power; thank the Deities
     and elements;  open  the circle.   Later  bury the  cord in  the forest  if
     possible.
 

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                                                                             212

 
     (If circumstances make the above impossible):
 
     Sit quietly and see:  the network of ecosystems that make up the world; the
     rainforests thriving;  plants and  animals breeding;  the Earth,  green and
     filled with life; yourself, standing guard.  Breathe, and know that the air
     comes  from the sea  and the jungles  of Brazil.   Drink and know  that the
     water has  been around the  world, and  circulates through you  as it  does
     through the air, land, and sea.  Stand up and stretch; the strength of your
     body is the Earth's strength.
 
 
                                         RITUAL
                            FOR THE HEALING AND PRESERVATION
                                     OF RAINFORESTS
 
     (Group version):
 
     Facilitators give  each participant a slip of  paper containing the name of
     an Earth Goddess and a Nature God.
 
     Facilitators invoke elements,  stressing protective/preservative aspects of
     each one and  ending with "Into this circle I call  the Element Air! (Fire,
     Water,   Earth.)"    After  each  such  invocation,  a  dancer  or  dancers
     representing the particular element  come into the circle from  outside and
     do an elemental dance.
 
     A  facilitator says:   "We  now  call upon  the Earth  Goddess by  her many
     names!"   Participants call  out the Goddess  name on their  slip of paper,
     then  any other Goddess  names they wish.   This ends on  a signal from the
     drums.
 
     A facilitator says: "We now call upon the God of Nature by his many Names!"
 
     The God is invoked in  the same fashion as the Goddess, ending  with a drum
     signal.
 
     The elemental  dancers go to the  quarters and begin passing  out pieces of
     green   string,  while a  facilitator explains  that the  condition of  the
     rainforests  affects us all,  that all things  are connected,  and that the
     worldwide climate is changed every time another acre of rainforest is lost.
     S/he explains  that these  sections of  cord  represent parts  of the  Life
     Circle of Earth, and that they must be joined to protect her.
 
     When the above speech has been made and all the cords have been passed out,
     a facilitator ties  the first knot, saying that tying  the cord is renewing
     the  Earth, that we are  her children, bringing  her rebirth.   This is the
     signal to begin the chant:
 
                         Tying the Cord, Renewing the Earth;
                         We are Her Children, bringing Rebirth.
 

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                                                                             213

     Clockwise  around the circle,  one by one,  each cord is  tied to the next.
     When  the circle is complete, the elemental  dancers go to the quarters and
     hold  the cord  aloft (participants  should  not let  go yet).   The  chant
     continues until the facilitators begin a second chant:
 
                         We are the Flow and we are the Ebb;
                         We are the Weavers, we are the Web.
 
     (Since  this  is to  the  same  tune, the  transition  should  be easy  and
     seamless.)  When  this chant begins, the elemental dancers  begin to gather
     in  the  cord, gently  pulling it  away from  the participants,  who gently
     release it.   The  elementals bury the cord in  a container of earth in the
     center  of the circle, then return to the outside to lead a spiral dance in
     to  the center  and back   out  (once) as  the chant  continues.   When the
     participants are standing in a circle once more, the chant builds to a cone
     of power and fires.
 
     The  Deities and  Elements are thanked,  the power  is earthed,  the circle
     opened, hugs exchanged.  Later bury the cord in the woods.
 

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                                                                             214

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                                  WHAT ARE RUNES
                                  ###126###-###126###-###126###-###126###-###126###-###126###-###126###-
                                       LOKRIEN

         In  the  most mundane  sense, runes  are an  alphabet  much as  our own
     alphabet and others such  as the Greek and Cyrillic alphabets.   Each  rune
     represents a sound and was/is used to write words with.
 
       But that is in the most MUNDANE of senses.
 
       Runes were used long before the concept of writing was around.  Each rune
     is an archetype of a force.  People had concepts for such  things as Fire,
     Honour, Birth, et.al. and each of these concepts were  given names to make
     them easier for us to comprehend.  In this way,  runes are very similar to
     the Hebrew alphabet.  Each  'letter' not  only has a sound and  a name, but
     is a complete word with all  associated concepts.
        This similarity with Hebrew extends even farther.  Each hebrew word  is
     made of several Hebrew letters, therefore each Hebrew word is made  of
     several Hebrew words.  The initial letters of several words in a  sentence,
     or of the first letters of each sentence or paragraph may  be gathered to
     form a new  word that  is used to  help explain  and  expand  upon what  is
     already written.  The same can be done with  runes.
        Runes lend themselves readily to numerology.  The Runic alphabet is
     properly shown as three rows  of eight letters.  Therefore each letter  can
     be identified by row:column number.  Additionally, each rune has  it's
     sequential number  identified by it's placement in the alphabet.  Much like
     us numbering A as 1, B as 2, ... , and Z as 26.
        Each rune can be placed in position on a tree pattern much like the
     traditional Qabbalah.  They may represent the different worlds or  paths of
     the tree and can be expanded and expounded upon as much as  the Qabbalah
     itself is.  In fact, Runic Qabbalah is quite intriguing  and does contain a
     life of study (as do all other facets of  Runework).
        Runes can be used for fortunetelling.  They can be drawn and placed  and
     read  much  like  tarot  cards.    The  can  be  cast  or  strewn  and  the
     relationship  of groupings, distance and  angles and patterns  formed  will
     tell the caster what he wishes to know.
        Runes are also entities in and of themselves.  Much like the  angels,
     princes,  demons,  sylphs,  undines  and  watchtowers  of the    ceremonial
     magician.  Each rune can be invoked  or evoked and the  power harnessed  to
     work ones will to enlighten the intellect.  They are a fantastic meditation
     tool and will always increase ones  knowledge.
        Much as the primal elements of Earth, Water, Air, Fire and Spirit,  each
     rune also has it's part in the manifestation of all things  manifested.
     Chaos, grass, people, sunlight, honour, dragons, hopes,  and sex are all
     replete with runes are could not ever exist without  the runic force that
     creates, shapes, releases, destroys and changes  them.
        I have equated runes to many other branches of esoteric, occult,
     phsycological and intellectual pursuits.  This is in the hopes that  if you
     are already familiar or interested in one of these, you will  realize that
     runes  are already familiar to  you or that you  are  already interested in
     them and don't yet realize it.
 
        May you approach the Well of Wyrd and may your sip there only  increase
     your thirst.
 
                                         Lokrien @ The Sacred Grove
 
                                                   (206) 634-1980 (WA)

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                                                                             215

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                     MODELS OF MAGIC
                           by

              Frater U.'.D.'. (Germany)

 In the  course  of  exploring  the  possibilities  of  new,  more
efficient  techniques  of  magic  I was struck by the fact that a
structuralist view of the history of magic to  date  might  prove
helpful.  After all, magicians have always aspired to restate the
theory and practice of magic in the language of their times  i.e.
in different models pertaining to current world views.

     There is,  however,  some risk involved in such an approach:
models  do  not  really   explain   anything,   they   are   only
illustrations  of  processes,  albeit rather useful ones.  What's
more,  over-systematization  tends  to  obfuscate  more  than  it
clarifies  and  one  should not mistake the map for the landscape
anyway, a fallacy a great many kabbalists seem to be prone to.

     Thus,  the following five (or rather: four plus one)  models
of magic should be seen as a means of understanding the practical
possibilities   of   various   magical  systems  rather  than  as
definitive theories and/or explanations of the way magic works.

 It has proved effective in  practice  to  view  magic  under  the
following categories:

 THE SPIRIT MODEL
 THE ENERGY MODEL
 THE PSYCHOLOGICAL MODEL
 THE INFORMATION MODEL
 THE META-MODEL

                              ***

 THE SPIRIT MODEL

 This  is purportedly the oldest model of magic though it may very
well have come into existence after or  simultaneously  with  the
energy  model.  We  can find it worldwide in shamanic cultures as
well as in many religions.  Its basic premise is the existence of
an  otherworld inhabited by more or less autonomous entities such
as spirits, angels, demons,  gods etc.  The shaman or magician is
someone who can enter this otherworld at will,  who has travelled
widely in it,  knows  its  language  and  customs  and  has  made
friends,  smitten  enemies  and/or  acquired allies and servitors
there.  This is important as all  magic  is  of  these  entities'
making. The modern German word for witch, "Hexe" (f.) illustrates
this rather neatly if we take a closer look at its etymology.  It
derives from Old High  German  "hagazussa"  which  translates  as
"fence  rider".  The  hagazussa  is riding the "fence between the
worlds" i.e. she is at home in the world of everyday life as well
as in the magical otherworld of spirits.

     In the spirit model magic is seen as being effected by these
entities who are usually  invisible,  at  least  to  the  average
punter,  and  it  is the shaman's or magician's task to make them
put his will into effect. This may be done by prayer,  by barter,
by  cajoling  or  even  -  vide  medieval  demon  magic  - by the
application of magical force, threats and pressure.

     The otherworld may have its own geography but it is  usually
considered to coexist with the world of everyday life. The key to
entering  it  is  an  altered state of consciousness,  controlled
trance or ecstasy of which the shaman is an expert.

     The spirit model has prevailed in traditionalist or Dogmatic
magic until today,  some of its most noted exponents being  Franz
Bardon and, at least to a great extent, Aleister Crowley.

 THE ENERGY MODEL

 The  rise  of the energy model in the West is marked primarily by
the appearance of Mesmerism towards the end of the 18th  century.
Anton  Mesmer,  who was not an occultist but who was on the other
hand regarded by his contemporaries to be a "miracle  worker"  of
sorts,  rediscovered  amongst  other  things  the ancient healing
disciplines of hypnosis and magnetism.  He popularized his theory
of  "animal magnetism" which he saw as a subtle force inherent in
organisms,  but he also made  heavy  use  of  metal  magnets  for
healing purposes.

     While  the French Revolution put a temporary end to Mesmer's
movement, his ideas were not lost. They were taken up by a number
of  others,   primarily  occultists,   who  drew  on  them  while
developing their own theories of magic. One of the first to do so
was  Bulwer Lytton of the Societas Rosicruciana in Anglia (SRIA),
who postulated the existence of a subtle energy which  he  termed
Vril,  possibly  deriving from Latin virilitas or "force,  power,
strength". (This was actually the model for the naming of Bovril,
from Latin "bovis" or "ox",  and Vril or "life  force".)  We  can
observe  interesting  parallels  to  this concept in the vitalist
theories of biology which emerged around  the  same  time.  Other
exponents  of the energy model of magic (not then so termed) were
Reichenbach with his concept of Od,  Eliphas Levi and his  Astral
Light and Mme.  Blavatsky, who adopted the theories of Prana from
Yoga physiology.  This was also the time  when  anthropology  and
ethnology  discovered  the Polynesian concept of Mana and Asiatic
scholars began to concern themselves with the  Chinese  principle
of Ki or Ch'i (Chi).  The latter two go to show,  of course, that
the idea of subtle energies utilized by magic is far  older  than
the  18th  century.  In fact,  we can observe it already in early
shamanic cultures.  Shamanic magic is very frequently  a  mixture
between  spirit and energy model,  e.g.  the shaman may call upon
his spirits or gods to give him "power" or he  may,  vice  versa,
use his power to extort favours from them.

     In its pure form,  however, the shaman or magician is not in
need of spirits and other entities.  The world is viewed as being
"vitalized"  by  subtle  forces  or energies and his primary task
consists in mastering the  art  of  perceiving  and  manipulating
them.  As  all  phenomena are basically energetic in nature,  the
existence of an otherworld is not strictly  required.  Thus,  the
magician  is  more  of an "energy dancer" than a "fence rider" or
go-between. But even here the key to the perception, charging and
general utilization of these forces is again the  magical  trance
or, as Chaos Magic terms it, gnosis.

     Theories and practices pertaining to the energy model can be
found  with many magical authors but it has seen its real,  large
scale popularity only since the seventies of our century when the
general influx of Eastern thinking  (pace  the  Hippie  movement)
made  concepts  such  as  chakra and kundalini work a mainstay of
most occult disciplines. Strong energy model elements can also be
found in  Franz  Bardon's  system  of  "electromagnetic  fluids",
"condensators" etc.

 THE PSYCHOLOGICAL MODEL

 Sigmund Freud's theory of the subconscious revolutionized Western
thinking  in  general  and psychology (which he did not,  as some
people are wont to believe, invent all by himself) in particular.
Suddenly,  man was seen as  a  being  which  was  only  partially
conscious  and  in  control of itself.  While psychology is still
fighting for its academical recognition  as  a  science,  it  has
stamped its mark on therapeutic disciplines - and on magic.

     The psychological model of magic does not purport to explain
how  magic works,  its only premise is that the subconscious (or,
as Carl Jung later retagged it,  the unconscious) will do the job
if  it  is  properly addressed and/or conditioned.  This again is
achieved by magical trance,  suggestion and the  use  of  symbols
(i.e.  selective  sensory input) as tools of association and as a
means of communication between the magician's conscious will  and
his subconscious faculty responsible for putting it into effect.

     Aleister  Crowley  dabbled a great deal in the psychological
model which comes as no surprise as he not only tried to keep  up
with  all  major  academic  disciplines  of  his time but thought
himself to be the world's greatest psychologist into the bargain.
But all considered he remained a traditionalist exponent  of  the
spirit   model:   after  all  Aiwass  was,   in  his  belief,   a
praeternatural entity.  Nevertheless  he  did  have  a  knack  of
explaining magic in psychological terms to make it sound sensible
to the sceptics of his time.

     A  more  radical  approach  was  taken by Austin Osman Spare
whose sigil magic rests on the basic tenets of the  psychological
model.  Spare's  brilliant system is in principle an inversion of
Freud's theory of complexes: by actively suppressing his will  in
the  form  of  a graphical sigil and forgetting it,  the magician
creates an artificial "complex" which  then  starts  to  work  on
similar lines just as suppressed, subconscious traumas will cause
neurotic behaviour etc.

     The  psychological  magician  is a programmer of symbols and
different states of consciousness.  He is not necessarily in need
of  a transcendent otherworld or even subtle energies,  though in
practice he will usually work on the assumption that one  or  the
other  (or  both)  do  in  fact  exist and can be utilized by his
subconscious.

     Authors such  as  Israel  Regardie,  Dion  Fortune,  William
Butler,  Francis  King,  William  Gray  and  to  some extent Pete
Carroll subscribe to the psychological model which  seems  to  be
the  primary  domain  of  the English speaking world of magic and
which has become the prevailing paradigm ever since the seventies
of this century.

 THE INFORMATION MODEL

 The information model of magic is  being  developed  since  about
1987  and  there is still considerable debate about the direction
it shall ultimately take.  Its basic  premises  to  date  are  as
follows:

     a)  Energy  as  such  is "dumb": it needs information on
     what to do;  this can be so called  laws  of  nature  or
     direct commands.

     b) Information does not have mass or energy. Thus, it is
     faster  than  light and not bound by the restrictions of
     the Einsteinian spacetime continuum. It can therefore be
     transmitted or tapped at all times and at all places. In
     analogy (but of course only as such!) it may be  likened
     to    quantum   phenomena   rather   than   relativistic
     mass-energy. It can, however,  attach itself to a medium
     e.g. an organism or any other memory storage device.

 At the start of the theoretical debate it was still believed that
the  postulation of morphic (or,  more precisely,  morphogenetic)
fields as hypothesized by Rupert Sheldrake had to be an essential
factor by way  of  explaining  the  mode  of  actual  information
transmittance.  This,  however, while still being discussed, does
not appear to be strictly prerogative though  it  cannot  be  not
ruled  out  that  an  act  of  information  magic may create such
fields. It does seem more probable,  though,  that the concept of
information  matrices  will prove to be the most promising theory
in the long run.

     The application of the as yet evolving information model has
led  to  the  discipline   I   have   termed   Cybermagic   (from
"cybernetics"  or the "science of control systems").  Contrary to
the other models described above,  Cybermagic does  not  rely  on
magical trance to achieve its effects.  Rather, the Cybermagician
activates either his own main  memory  banks,  namely  brain  and
spine  (the  Golf-club  chakra,  so-called  because  of its shape
reminiscent of a golf-club) or those of the  target  person.  The
desired  information  is  then  called  up  and transmitted quite
similarly to a copy command  on  an  MS-DOS  computer.  The  copy
command analogy holds good insofar as the information (not having
mass)  is not actually "lost" in the process (as energy would be)
but rather is duplicated. This is an important point as it allows
for the magician to perform his magic even in a state of very low
physical power, possibly even when almost completely intoxicated,
as long as his basic  "life support systems" are still functional
and the command syntax is employed correctly.

     It is,  however,  obvious that this technique demands a fair
control  of what used to be termed kundalini effects and practice
has shown  ever  and  again  that  a  good  amount  of  Yoga  and
meditation experience is a great help in achieving to Cybermagic.

     Unfortunately,  the  full  theory and practice of Cybermagic
cannot be described here due to lack of space and will thus  have
to be the subject of a separate article to be published later. To
date the main experimental research work is being done within the
Magical  Pact  of  the  Illuminates  of Thanateros (IOT) and some
quite astounding results have already been  achieved,  especially
in  the  field  of  language  and  knowledge  transfer as well as
magical healing.

     In spite of its very modern,  untraditionalist  outlook  the
basic  principles  of  Cybermagic may in truth well be the oldest
form of magic extant. For we can,  for example,  find a number of
reports  in the East to the effect of a guru transferring all his
knowledge to his successor before his  death,  which  is  usually
achieved by an act of long, mutual meditation.

     This  goes  to show that magic as a whole has always existed
in many,  coexisting models.  What has changed,  however,  is the
stress laid on one model or the other in the course of time.

 THE META-MODEL

 The  meta-model  of  magic  is  not a model as such but rather an
instruction on the use of the others.  For its only advice to the
magician  is:  "Always use the model most adequate to your aims."
This may sound a bit trite but we will see that it is  not  quite
as  selfevident  amongst  magicians  as  one might expect.  It is
rooted in Chaos magic's assertion "Nothing is true. Everything is
permitted",    which   ultimately   boils   down   to   pragmatic
utilitarianism.  Before this aspect is enlarged upon, though, let
us look at an example of the models presented here as applied  in
practice.

 We shall take the situation of magical healing to demonstrate how
these models differ from each other.

 In  the  spirit model healing is regarded as an exorcism: illness
is caused by "evil" or,  at least,  undesired entities which have
to  be neutralized and removed by the shaman or magician.  In the
case of a patient with a heart  condition  the  shaman  may,  for
example,  "see" a green lizard in the vicinity of the heart which
must be removed.  To achieve this the shaman  will  usually  call
upon the help of his own spirits who will then handle the matter.
Properly exorcised,  the patient has been freed from the cause of
his ailment and can recuperate.

 In the energy model ailments are seen to be caused  by  energetic
imbalance.  Thus,  our  heart  patient  may have too much (or too
little) "fire energy" in his heart  chakra,  and  the  magician's
task  consists  of  restoring  that  balance of energies commonly
defined as "health". This he may do by laying on hands,  by using
crystals and precious stones, by magnetism or chakra massage etc.
The  balance  having  been  restored,  the patient is regarded as
having been healed.

 In the psychological model illness is considered to be  basically
psychosomatic in nature.  The magician will, therefore, either do
a ritual work with the patient which  enhances  his  stamina  and
resolves  his  troubles  (e.g.  a  Saturn  ritual  to  cope  with
"Saturnian challenges" the patient is seen  to  have  avoided  by
becoming ill) or he will charge a sigil for the patient's health.
Preferably  he  will instruct the patient to construct and charge
his own sigil.

 In the information  model  the  Cybermagician  will  transmit  an
informational  "healing  matrix"  into  the  patient's system (or
somehow create a "morphic field" of health and self-healing)  and
let  the  patient's  energies take it from there to do the job of
their own accord i.e. automatically. This rests on the assumption
that the energies are still powerful enough to get the work done,
otherwise he will either jump  back  into  the  energy  model  to
provide  the  patient  with  the  additional energies required or
install another information matrix to create  an  influx  of  the
power desired.

 Following  the  meta-model the magician will decide beforehand in
which paradigm  he  will  begin  his  operation.  This  must  not
necessarily  exclude the possibility of shifting the paradigms in
midwork or of blending them, of course. Usually,  the decision is
taken  on  the  lines  of  expediency,  efficiency  and  personal
preference.  Thus,  I personally find healing work with  patients
easier within the spirit or energy model,  while I do seem to get
better   results   with   selfhealing   employing   either    the
psychological or the information model.  Then again, cybermagical
work tends to take up to two days to show noticeable  effects  so
that it may be more expedient to go for laying on hands when pain
is very acute.

 Another important point is the time factor.  While traditionalist
rituals in the spirit model may take from half a day to weeks and
even months,  operations in the energy model seldomly  take  much
longer  than  a  few hours at the most.  If we take Spare's sigil
magic as  an  example  for  a  very  fast  technique  within  the
psychological  model,  the  operation  can  be over and done with
within five to ten minutes. Information magical operations on the
other hand only take up about three quarters of a second,  a time
span   which   can   be   cut  even  shorter  by  an  experienced
Cybermagician.

 Self evident as the meta-model may seem,  in practice many people
seem to feel somewhat uncomfortable with its inherent relativism.
This  is  very  much the case with beginners in magic.  A typical
dialogue on the subject might run on the following lines:

     "Are there spirits?"
     "In the spirit model, yes."
     "And in the energy model?"
     "In the energy model there are subtle energy forms."
     "And what about the psychological model?"
     "Well, in the psychological model we are dealing with
      projections of the subconscious."
     "What happens in the information model, then?"
     "In the information model there are information
      clusters."
     "Yes, but are there spirits now or not?"
     "In the spirit model, yes."

 This logical loop is, of course,  usually experienced as a pretty
frustrating  exercise;  but  while  the  asker  claims  that  the
magician is trying to avoid the issue  he is  at  the  same  time
overlooking  the fact that he himself is basically only restating
the old yen for absolute,  "objective"  truths  -  not  really  a
quantum magical approach, to say the least. However, the aspiring
cyberpunk  magician of today cannot expect to be spared the pains
of coming to terms with the notion that  freedom  and  dogma  are
mutually exclusive.

      UBIQUE DAEMON .'. UBIQUE DEUS .'.

 (c) copyright 1991 by Frater U.'.D.'. All rights reserved.
 ==================================================================
 Frater U.'.D.'., one of Germany's leading exponents of contemporary
 magic, is the author of "PRACTICAL SIGIL MAGIC" and
 "SECRETS OF THE GERMAN SEX MAGICIANS" (forthcoming). The essay
 above will be part of his next book, "DANCE OF THE PARADIGMS.
 A CHAOS MAGICK PRIMER."
 (All books: LLEWELLYN's PUBLICATIONS, St. Paul, Minn.)
 =================================================================

 * Origin: ChaosBox: Nichts ist wahr, Alles ist erlaubt. (2:243/2)

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                        The Eight Paths and other Wiccan miscellany

          Dogs in the Temple:
            The "dogs" were MALE Canaanite temple prostitutes
          (normally eunuchs, as I understand it), with whom male worshippers had
          intercourse in order  to obtain various boons from the  gods, of which
          the  fertility of  themselves, their  herds and  their crops  were the
          chief.    A  "dog"'s  earnings  couldn't  be  contributed  to  Yaweh's
          treasury.  (Nor  could that of  a FEMALE temple  prostitute!)  Now  if
          they were doing the Great Rite with male priests way back when TO make
          things   more fertility, why should Stewart Farrar have a cat over gay
          men and lesbians  being involved in  the Craft  now?!?  (Although,  in
          fairness  to him,  I'll bet  he's never  thought of it  that way!   He
          strikes me as a reasonable man, all in all... )

          As for the Paths:

               Meditation  is  the first  and--in  my  opinion--the most  basic,
          because you use it to get to or enhance some of the other Paths.
          Trance work is the second, which includes astral projection exercises.
          Perhaps it's the  most important, because  it gets us  where we go  to
          exercise the power or obtain the wisdom that we want to.

          Dancing is a Path that I personal can't use because I'm lame; but I've
          been  told by  able-bodied Pagan  friends that  it's great  because it
          engages  the whole self--and especially  it helps you  be grounded AND
          Elsewhere at the same time.  Binding with cords and other forms of
          sensory  deprivation are good for  helping the mind  travel beyond the
          body's limits because one  wishes to escape the tedium  and discomfort
          of them.   (I'm sorry, but  even a flotation  tank gets  uncomfortable
          eventually!)  Scourging and other repetitive acts also use tedium as a
          release but  are more  stimulating than being  bound or floating  in a
          tank.   (They do NOT use pain.   If they're being done THAT intensely,
          they're being done incorrectly... )

          Chanting and mantras use  repetitive sound and the inherent  nature of
          some sounds to produce altered states of consciousness.

          Drugs  (which  normally  means  incense  and  MAYBE  alcohol  but  NOT
          hallucinogens  and such)  variously  stimulate,  relax, disinhibit  or
          otherwise change one's mental state.

          And  that brings us  back to  the Great  Rite and  other forms  of sex
          magick, which attempt  to involve all levels from the  physical to the
          Divine Within at one time.  That's VERY thumbnail; but if anyone wants
          to know more, I'll be glad to elaborate on the ones I use or have seen
          used.   Oh, and I can--and  should--add that the various  Paths can be
          used in combination as well as separately, that there's some variation
          from one tradition to another as to what the Eight Paths are, and that
          not ALL traditions have Eight Paths per se!
                             Bright blessings!  Granny Spider

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                              Balance of the God and Goddess
                                         Adrienne

          I  see the God  as That is  Created and Destroyed; the  Goddess is the
          Creator and the Destroyer.   His knowledge is experiential and he sees
          the cycle  of rebirth from  the unique  perspective of the  being that
          experiences  it. He  understands, more  so than  the Goddess,  how the
          cycle shapes the world of the living.  His life cycle of birth to full
          power  to age  to death  to rebirth  parallels our  own lives  on this
          earth.    The Goddess  loves Her  children,  the God  understands His.
          Through the  love they bear  for each  other, they share  in both  the
          knowledge  of  the  mystery of  rebirth  and  in  the  power, but  the
          knowledge remains His province and the power rests in Her.

          --- Maximus-CBCS v1.02
           * Origin: Pandora's Box, Ottawa, Ontario (93:9630/1)

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                                 Where do we go from here?
                                     By Pete Carroll

          Occult revivals occur when the social, economic or intellectual
          status quo is disturbed by the unexpected. Affluence combined
          with the collapse of the Roman state religion caused one revival.
          The rediscovery of classical knowledge in the Renaissance brought
          about another. Dissatisfaction with catholic hellfire
          christianity spawned spiritualism, theosophy, the Golden Dawn and
          Crowley. In our own time anti-semitism, affluence, drugs and
          oriental ideas spawned another outburst.
 
          Occult revivals are stimulated by economics and by the availability,
          rather than the creation of ideas. Roman culture was subject to a
          huge influx of ideas, cults and philosophies from conquered peoples.
          Written material surviving from this synthesis appeared again
          as hermetics in the Renaissance. The revivals of the late
          nineteenth century and the nineteen-sixties owe much to the
          availability of scientific ideas and oriental philosophies. It is
          probably more useful then, to look for impending changes in the
          general situation rather than within the occult itself if we want
          to second guess the next revival. The period between one revival
          and the next is shortening rapidly and we are probably due for
          another around the turn of the century, give or take a decade.
          I`d like to try and identify some of the factors which may help
          shape it.
 
          Firstly the millennium. Christianity is unfortunately not yet
          completely extinguished and humanity will have to cope with a
          rising tide of apocalypse mania as the calendrical millennium draws
          closer. Right wing christian fundamentalists in America may even be
          in a political position to inaugurate a real Armageddon by then.
          I hope that whatever courage and imagination there is in the occult
          is put to good use in undermining this sort od idiocy. Those
          occultists who do jump on the millennial bandwagon have only
          disaster or ridicule to look forward to.
 
          Economics has a powerful effect on the occult climate. A fairly
          rapid increase in affluence will often provoke a revival as leisure
          time becomes available and some minds turn to higher things.
          Conversely, a decline in living conditions will sometimes make
          people seek what they have lost, or a substitute, by occult means.
          Boom propelled revivals are usually much more fun than slump
          propelled upsurges. In this country, any increment in occultism
          arising from socio-economic desperation, is likely to be some
          species of neo-nazi mystic nationalism. As with millennium madness,
          the greater honour will, in the long run, go to those occultists who
          oppose such nonsense. However, the metaphysical fallout from the
          sixties may yet carry us through to the next boom revival and these
          problems may not yet arise.
 

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                                                                             224

          It seems unlikely that anthropology or archaeology will be able to
          make fresh ideas available for cannibalization by the occult in the
          next revival. Computerized libraries, satellite photography and
          global communication systems leave few stones unturned. There seems
          little chance lost ancient manuscripts, magical tribes or forgotten
          occult civilizations coming to light nowadays. So it is to science
          itself that I think we should turn for fresh ammunition.
          There are already discernable strains of space mysticism in some
          quarters of the occult. Questions about the reality or otherwise of
          supposed visits by aliens should not distract us from recognizing
          that UFO-mania itself is a mystico-religious phenomena. The
          UFO-ologist wants to personally receive wisdom for the whole of
          humanity from some superhuman being. Seeking angels in space suits
          is to repeat humanity`s perennial mistake, pretending to look
          outside for what is really inside ourselves.
 
          Quantum physics has been quietly undermining the whole basis of
          mechanistic cause and effect type science for nearly sixty years. It
          has been said that if you are not shocked by the implications of
          quantum physics then you have not understood it. This may be
          perfectly true for the scientist but for the magician, quantum
          physics provides elegant confirmation of many of his theories. A
          quantitative approach to quantum physics is beyond all but the best
          mathematician. Many of the principles are enshrined in equations for
          which we have few verbal or visual analogies. Because of this very
          few laymen or philosophers have been able to appreciate what has
          been going on.
 
          Briefly in qualitative terms, we now have hard experimental evidence
          which strongly implies that physical process are, at root, acausal;
          they just happen out of themselves and that consciousness, or at
          least the decisions of the observer, can modify or control what
          happens. Secondly it would seem that pure information can travel
          anywhere instantaneously and perhaps persists indefinitely,
          providing there is some sort of affinity, or magical link as we
          would call it, between that which emits and that which receives.
          Very few liberties need to be taken with quantum physics to fit in
          virtually the whole of parapsychology. It remains to be seen if
          quantum physics can be presented in sufficiently accessible form to
          provoke another occult revival.
 

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                                                                             225

          A quantum based revival would effectively demolish the spirit
          hypothesis. A "spirit" would have to be recognized as nothing more
          than the information that a phenomenon emitted about itself when it
          existed physically. Anything else would have to be put down to the
          creativity of the observer`s subconsciousness. Thus the "tree-ness"
          of a tree or the quality of a thought is just an extension of the
          object itself on the plane of non-local information. If you talk to
          Egyptian gods your subconsciousness is, at best, simply animating
          the general personality characteristics of the gods projected by
          their worshippers millennia ago. Spirits cannot be gaseous
          vertebrates with powers of independent discursive thought. On the
          practical level quantum physics implies that the medium of magic is
          not some sort of nebulous psychic energy or force, it is simply a
          transfer of information. Magical healing or attack is accomplished
          by long range telepathic suggestion not by astral bandages or
          thunderbolts. The quantum paradigm forces a re-examination of
          reincarnation. There is no reason why anybody should not be able to
          tap the memories of any historical person. Conversely we can all
          look forward to fragments of our ideas and personalities manifesting
          in other people in the future.

          Telekinesis and related phenomena can be accommodated within the
          quantum paradigm if we allow intent to expand upon the small degree
          of fundamental uncertainty, or more properly indeterminacy, in the
          position and momentum of any object. Prophecy is always the most
          doubtful of the magical arts although short term prediction or
          precognition can often be impressive. The quantum model allows for
          this providing the operator later observes the precognised event.
          Such apparent nonsense as astrology and homeopathy begin to make
          more sense in a quantum paradigm which suggests that expectation can
          have real effects via what one might call a magical level. This is
          quite over and above the purely psychological effects of expectation
          that materialists usually invoke to explain away these things.
 
          I`ve heard the quantum occult paradigm described as Big Bang
          Mysticism and Electro Gnosis. I rather like this, for it implies
          that the universe is being viewed as a self-created magical organism
          and that magic itself is a technology we can potentially master
          because it is a part of the nature of ordinary reality. Of course,
          what is missing in this scheme are the pseudo certainties of belief
          in gods and higher powers or even a benign cosmic mind. It throws us
          back on our own powers and ingenuities, but isn`t this what the best
          occultism has always been about anyway ?
 

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          (811)   Mon 29 Apr 91  3:26
          By: Madoc
          To: Chris Anderson
          Re: What's this "Right" stuff, anyway?
          St:
          ------------------------------------------------------------
          @PID: RA 1.01
          @MSGID: 8:7703/8 4dba2fe8
          >What would a Wiccan provide as an explanation for behavior that was
          >"contrary"  in the  sense that  you've given?   We've all  seen folks
          behave in a way that is *apparently* inconsistent with stated beliefs,
          even  those that are closely held.   What do you  believe is the basis
          for the difference between  a "positive direction along the  Path" and
          actual behavior that is  contrary to this  by one who earnestly  seeks
          "the Path"?   The  answer  is stated  clearly  enough for  many  other
          religions, but I've  never had  the opportunity to  hear a Wiccan  add
          his/her windage on this  topic.  Flip Wilson's answer  obviously isn't
          going to apply, so where do we go with it? ;)

          Chris,  sorry for the delay in answering your question. I have written
          and re-written my response, and although I still may not have answered
          your question herein, I feel that I must reply at last.

          First, I must stipulate that what follows is my own interpretation of
          Wiccan belief, and my own sense of "morals." You know, the usual
          disclaimer.

          Second, I wish  to deal briefly with the concept  of separation of Law
          and Moral.  What I am writing  here has absolutely no  relation to the
          practice of law. I do not advocate murder, for example, nor do I think
          that murder  should go unpunished  by the State.  I recognize that  we
          live in  a society which  must have  rules in order  that the  maximum
          amount of  freedom may be enjoyed by  all. I would not  hesitate, if I
          were a  juror, to vote to send  a proven criminal to  jail, or even to
          death, if the situation warranted it.  Therefore, let none who read my
          words  mistake my moral convictions with my beliefs about our judaical
          system - I  am not in disagreement  with the majority  of our laws  as
          they exist.

          Finally; the point:

          To save space, I'll  omit the dictionary definition of  'sin.' I think
          we all understand that Christians believe  in sin, Wiccans do not.  As
          you have stated, members  of other religions have their  rules clearly
          stated,  so that  one may  easily decide  if one  is in  error or  not
          (although it's often not  quite *that* easy). Wiccans claim  to follow
          only the Rede, which states, "An it harm none, do as thou shalt."

          You have asked how a Wiccan can stray from such a path. The answer is
          complex and far-reaching, and even  delves into (ugh) philosophy. I'll
          try to keep it succinct.

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          If one  thoughtfully examines  the Rede,  it quickly  becomes apparent
          that almost  every action has  the potential to harm  some creature in
          some  way.  Drawing breath can kill micro-organisms that float unseen,
          in  the  atmosphere. Drinking  water does  the  same thing.  One could
          choose to marry,  and ultimately  bring pain and  suffering on  future
          generations of children by way of an unhappy union. There is literally
          no way that  one could  possibly foresee all  circumstances and  avoid
          harming  anyone.  Yet, that  is  what the  Rede  demands. What  is the
          answer?

          In my opinion, the answer is obvious. The Wiccan must choose. Each and
          every  Wiccan  is  responsible for  their  own  actions,  and will  be
          accountable to themselves for the results of those actions. The wheels
          turns, and  each Wiccan reaps what they have sown. No Godly mandate or
          indulgence can  save us from the  results of our own  actions, be they
          good or bad. But, with ultimate responsibility comes ultimate freedom.
          No God can shackle  my soul or subject me to that which I do not Will.
          I am supreme  within myself, and I am the "captain of my soul." I have
          chosen to obey  certain of society's laws and mores.  I have chosen to
          be a "good" man. Mine is the reward for choosing such action, and mine
          will  be  the   punishment  if   I  fail  to   meet  my   self-imposed
          responsibilities. As you jested, I cannot claim Flip Wilson's
          famous defence. Nor do I claim that such things as I do well stem from
          my Creator -  in ultimate hubris, I claim that "As  I Will, so mote it
          be."

          Every day,  I am met with  new decisions. I make  those decisions, and
          then I live  with the consequences of my actions.  In my opinion, that
          is what makes me human, what sets me apart from the animals. Man alone
          can  choose,  man  alone  is  not  chained  to  genetically  imprinted
          behavior.

          I have been asked why, if there is the possibility  that the Christian
          deity exists, do I not choose Christianity  on the possibility that it
          is  correct? This  is  Pascal's famous  wager.  If I  wager that  (the
          Christian) God exists and I  am correct, then I win all. If I am wrong
          and  God does  not exist,  then I  have lost  nothing, and  have lived
          (hopefully)  a  good and  productive life  in  the bargain.  Why would
          anyone not  accept this wager? My  answer to that is that  I would not
          willingly serve any  God that  would choose one  of His/Her  creations
          over another,  the good over the bad, the shriven over the heathen. If
          I had  definitive proof  that such  a  God existed,  I would  actively
          oppose  Him/Her. I would rather  suffer the cold  comfort of damnation
          than continue to  exist in a hereafter peopled with  only the "saved."
          This is my choice, and again, as I Will, so mote it be.

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          >What  do  you believe  is  the  basis for  the  difference  between a
          "positive  direction  along  the  Path" and  actual  behavior  that is
          contrary to this by one who earnestly seeks "the Path"?

          A fine, difficult  question, Chris. As you've  stated elsewhere, we've
          been dancing all around this one for some time. Here goes:

          I cannot  determine what any one  individual's Path is. I  am not even
          sure of my own. I often follow forks in  the road until they come to a
          dead end, and  have to double back. Of course,  that's the problem one
          faces in  following one's own Will,  and not a set  of directions laid
          down by God. My concept of the Path is that it is like many roads, all
          of  which lead  eventually to self-knowledge  (enlightenment, Godhead,
          nirvana, and so on). In my theology, my ultimate goal is to become one
          with the  God of my creation  by gaining divine  knowledge, or gnosis.
          We've  discussed the concept of "hidden knowledge"  in the past, yet I
          feel that my understanding of gnosis differs from yours.

          The entire concept  of the  ancient mystery religions,  and of  modern
          "occult" (which mean only 'hidden' after all)  religions and practices
          was based on  the concept of the  inverted filter. Each  person passed
          through   successive  layers   of  filters,   gaining   knowledge  and
          understanding at each  stop, until they could  absorb no more (and  so
          could  not pass through the next layer  of filter). Of course, at each
          level,  the  initiate  was given  to  believe that  they  were  now in
          possession of secret knowledge, and ultimate truth. If they could find
          legitimate questions that led  them to reject or doubt  those 'truths'
          and seek deeper meaning, then they passed through to the next level of
          understanding. If they did not question, then they were satisfied that
          they had gained truth.

          This 'hidden knowledge' can be obtained outside of the constraints of
          organized religion; in fact  it originally was obtained independently.
          Just as Newton's  Laws could  eventually be  figured out  by a  person
          ignorant  of his discoveries, one  could find a  Path to enlightenment
          separate  from  any of  the mystery  religions.  However, just  as one
          attends school  to learn that which  is already known,  so one pursues
          illumination  from the teachings  of those  who have  already achieved
          more than oneself.

          Further,  I do not  believe that there  is one 'right'  Path. I accept
          that the OTO has valuable knowledge to impart. I accept that Christian
          Mystics,  Jewish Quabalists,  Muslim Sufis,  and so  on all  have some
          piece of the puzzle, and that all will eventually converge on the road
          to wisdom. I  know because I  have been to  that intersection once  or
          twice,  although I  am not there  now. My Path  is my own,  and as Van
          Morrison said, I have "No teacher, no guru, no method."

          Can  I  move in  a direction  that  is contrary  to  positive movement
          towards  the Laughing  Light?  You bet.  The tough  part  is that  the
          definition of what is or is not 'positive' is not  static. An example:
          it might  be proper that I  learn what it means to  take another human
          being's life by killing an intruder in my home. It might not be proper
          that I learn that lesson by following the orders of a superior officer
          in time of war. OR VICE VERSA.  I must choose at every instance, and I
          might  not immediately know  if my choice  has given or  taken from my
          search for truth.

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          There are also times when I might know that I am actively choosing to
          deviate  from my Path.  I might choose  to sooth a  feeling of anxiety
          about whether or not  I can pay the rent  this month by yelling  at my
          wife.  I'm not  using this as  an example because  it is traditionally
          "wrong,"  but  because  I know  that  I  cannot solve  my  problems by
          transferring my anxiety to others.  If  I choose to ignore what I have
          already learned, then not only have I lost ground, but I  will have to
          deal with the anger that I've given out at some point.

          In conclusion, I believe that I am responsible for my own actions, as
          others are for theirs. I also believe that if I commit an action which
          may  seem 'right' to me, but  which society has deemed  to be a crime,
          I'll be  punished by society  for breaking  that law.  I would  punish
          those who break the laws which are meant to hold our society together,
          such as prohibitions on murder, burglary, and so forth. I believe that
          my moral convictions are  binding only on myself,  not on others,  and
          that I'll ultimately  deal with  the consequences of  my thoughts  and
          deeds.  I believe that I  have no right to judge  the moral content of
          another's actions. I believe in the  Wiccan Rede, "An it harm none, do
          as  thou shalt,"  and I further  believe that  it is meant  to make me
          consider  my  actions  and their  consequences,  and  to  make my  own
          decisions, rather than as a prohibition against any specific action.

          There  is much that I  do not know  about Godhead; much that  I do not
          know about Right and Wrong. I  have only my instincts and intellect to
          guide me, but I trust myself to make the right decisions eventually.

          Madoc

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                                        Sex & Magic
                                      Fra.: Apfelmann

          In this article I would like to address the issue of sex and magic.
          I am quite aware of the fact that this is a loaded subject. It is
          one of the oldest disciplines in occultism and virtually every magic
          tradition applies it somewhere down the road. Yet it has always been
          regarded as the innermost secret discipline. Witches, Shamans,
          Runesters, Yogis and Magicians of all varieties work with it in one
          form or another.

          To build up, strengthen, direct and aim this powerful energy is an
          awesome magical tool, as anyone who has ever worked with it knows.
          Being limited in time and space, but having such a wonderful and
          eclectic medium to work with, I want to give you a few unbiased
          ideas on the subject.

          No discipline of magic has attracted as much mumbo jumbo or
          misinformation as sex magic does. Nothing stirs the mind more than
          the left and right of the so-called middle path quite as vividly.
          Nothing is more ancient, powerful and misunderstood as Sex magic.
          Yes, the market on Tantra is booming, as a visit to any occult book
          shop will show you. Yet well researched, practical introductions
          into sex magic are virtually non-existent. Male sexist tunnel vision
          abounds.

          One of the reasons being that the general approach towards sexuality
          and women is steeped in Judeo-Christian hang ups.
          The most common approach seems to be: "Just lay down and be the
          altar dear, you are going to love it." Even such revolutionaries as
          Aleister Crowley have done very little to improve this. Louis
          Culling even dares to state in his contemporary work (1971), that a
          frigid woman is more conductive to sex magic practice than a sensual
          or, mind you, sexually aggressive one. For this would surely disturb
          ones concentration on the Great Work.
          No wonder that there are few women attracted to these kinds of
          partners! You will always get what you want in magic and the
          so-called true will does reveal itself in strange ways. Doing some
          soul searching and clarifying your motives is quite effective.

          Now, regarding literature on this subject there is hope. My german
          friend Fra.: U.D. has written a comprehensive, pragmatic book on sex
          magic. It`s title is "Secrets of the German Sex Magicians"
          (Llewellyn) and he told me last weekend that it is available in the
          States right now. (I hope he will give me some extracts to post them
          here...) It beats everything that has ever been published on the
          subject. Get it!

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          Now let me point out, one more time, that magic is a practical
          science. Merely reading about it or going to a workshop will not get
          you anywhere.
          The multitude of sexual expressions is just as great and manifold as
          human behavior in general. Here, like everywhere in Chaos Magic, it
          is useful to keep in mind that if it works for you, use it!
          Remember, the real sex magicians, male and female, have always known
          that and discarded social conditioning and taboos, right along with
          the do`s and don`ts of dogma.
          We do magic to liberate ourselves. So if it is possible for one
          thing to be sacred we logically conclude that everything else can be
          sacred too.

          Auto-, Hetero- and Homosexual expressions are equally valid in
          sex magic. It is more about expanding ones horizons that about
          finding a certain "right" way, partner or ritual to do it. The Chaos
          Magical paradigm kicks right in: Nothing is True, and Everything is
          Permitted!

          The next issue I want to address is the Auto-erotic practice. So let
          me state this loud and clear: Without auto erotic practice it is
          impossible to achieve anything in Sex magic!
          Auto-eroticism is of central importance because it is the ideal
          practice and playground. It constitutes a powerful technique in
          itself, and it makes us independent of partners. Especially in the
          beginning it is much easier to explore, prolong and amplify orgasmic
          trance states. For this very same reason it is possible to do
          effective sex magic with a partner who knows nothing about it but
          working with a partner who is equally trained in this art is ever so
          much more effective. Most amateurs believe that sexual magic is
          something that solely happens between partners in a ritual, but in
          reality the vast majority of sex magical arts are performed
          auto-erotically.

          Regarding the physical aspects of the sexual magical training first
          thing to consider is that your body is really _your temple_. And for
          it to be your ultimate tool and asset it has to be in peak
          condition. Physical and mental dependencies, be it alcohol,
          stimulants or even tobacco, will interfere with your ability to
          develop and direct this tool. I do not want to project a moral
          attitude on this, or any other subject, but mind, spirit and body
          are deeply intertwined. And the more you alter your mind from the
          outside by using drugs of any sort, the harder it gets to focus your
          will and physical reaction. If you are in a frizzy condition, you
          will get frizzy results! Here, as in all magic, the borders are
          fluid. A good training in practical magic will greatly enhance your
          sexual magic and vice versa.

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          A lot of physical exercises in sex magic derive from Tantra Yoga.
          The only point of disagreement appears to be the way of using the
          orgasm. In particular, the "traditional" Tantra authors seem to cling
          to the idea that there is only a limited amount of sperm available
          to men. Therefore this precious substance is carefully guarded, held
          back and reassimilated when spent. Western magic does not agree
          with this belief. Its approach is rather like: the more you spend -
          the more you get! This applies to male magicians, women have always
          been pretty much inexhaustible in their orgasmic capacity. What
          joins both is that the intent in Sex magic is much more result
          oriented and concrete than in Tantra, where it is mainly
          transcendental.

          The longing for transcendence seems to be inherently natural in
          human behavior. Yet being western magicians living in the nineties
          we know that we have to handle the "real world", our physical
          reality first, and then we can move on to the loftier goals.

          A good manual for your physical preparation and training is
          "Stalking the Wild Orgasm" by Christopher Scott Kilham. Hie work not
          only includes some excellent yoga exercises, but also gives you some
          great clues regarding nutrition and aphrodisiacs.
          When you get going in this direction you will find that it soon
          penetrates into many other areas of your magical work. You will be
          in better physical shape, more relaxed, focused and grounded. Magic
          is a gut level art. We have to remove it from the intellectual
          stuff. Trust your own experiences. Strive to conduct your magic work
          from this part of your body where all magic originates - your loins.
          Have fun!

          With fractalic greetings and laughter  * Fra.: Apfelmann *

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                               THE RIDDLE OF THE TRICKSTER
                                a cross-cultural overview
                                            by
                               Thunderspud of Dragonfhain
 
          Who  is  this trickster  archetype, the  one  who inspires  such mixed
          feelings   and  brouhaha?    Trickster  has  been  with  us  from  the
          beginning.   Trickster will  be there at  the ending. (If  there is an
          ending,  Trickster will probably trigger it).  Trickster is a creator,
          a transformer, a joker, a truth teller, a destroyer.
 
          Whoever has created a  dance, a song, written a ritual,  tailor-made a
          job, birthed a  child or invented a game has  partaken of a controlled
          Trickster  energy.     After  all,  in  Northwest   Native  and  Inuit
          tradition, Raven  created the world; Loki  is known to the  Norse as a
          co creator (and the bringer of Ragnarok); Anansi  the spider-trickster
          among  the Ashanti  of  Ghana and  Nareau  the spider  in  Micronesia;
          Coyote  among the Southwest Natives --these are the creator aspects of
          this  wild and  uncontrolled energy.   Trickster  often begins  in the
          void, desiring  to bring Order  out of Chaos;  once Order is  imposed,
          however, Trickster represents the breaking free of negative power
          from the Universal Order of things.
 
          As a  shape-shifter, Trickster is  all things  to all  people, at  one
          time or another,  and often simultaneously.  Of  course Trickster is a
          creator  and a  destroyer.   Sure he's  a family  man and  a vagabond.
          Naturally he gives fire  to humans and then  steals their food  before
          they  can  cook  it.    This  is  his  style;  when  he  acts  out  of
          selfishness,  everyone benefits --  Maui of the  Thousand Tricks might
          snare the Sun to slow it  down, making life easier for humans,  but he
          did it so his  mother would have more time  to cook for him.   When he
          acts  out of altruism, there's most always a negative effect --Marawa,
          a Lou Costello prototype  from Banks Island carved human  figures from
          wood and put  them in the  ground so  they would grow  and be  strong;
          however,  they merely rotted and death  came into the world of humans.
          This  shape- shifter  not only  moves  from shape  to shape,  but from
          world to world.  Number Eleven suffered at the hands  of death to free
          his  brothers; his  brothers  then took  his  lifeless body  away  and
          revived him.   In the Winnebago cycle, Trickster dies  three times and
          returns to  life  three times.    In  just one  collection  of  Coyote
          stories, Giving Birth  to Thunder, Sleeping With  His Daughter, Coyote
          dies of  a snake bite, a  gunshot, an arrow  wound, a broken  heart, a
          rock-fall and a drowning; this resembles nothing so much as a
          Roadrunner cartoon.
 

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          Trickster fuzzes  the lines between  Male and Female,  between cunning
          and  stupidity (in  one  story Coyote  steals a  horse, in  another he
          almost  drowns  trying to  eat some  berries  reflected in  a stream),
          between wisdom  and stupidity.  Trickster tells us the truth about our
          selves,  showing us with truth and wit the sides of our nature that we
          may be more comfortable not acknowledging;  he's the one who points at
          the Emperor's nakedness, he's Lenny Bruce and Ashleigh  Brilliant, Ken
          Kesey  and Uncle Remus, Opus,  Geech, Tom Robbins,  Abbie Hoffman, Don
          Becker,  Weird Al Yankovich and  David Letterman, holding  up a skewed
          mirror of reality  for us to look into.  Among  the Aztecs, as serious
          a culture  as this continent  has ever  seen, Ueuecoyotl, a  funny and
          outrageously unacceptable  clown figure; in the  Southwest, at serious
          rituals,  he's the  Koshare speeding  around the circle  with tickling
          feathers and rattle, being ignored completely by the priest.
 
          Trickster shines on as  a culture bringer: Prometheus steals  fire for
          his poor stunted creations, and pays  a terrible and eternal price for
          his  philanthropy.  Loki  also steals fire  for humans,  as do Anansi,
          Raven,  Coyote,  Maui; so  far  I have  found  no less  than seventeen
          stories  from  different  cultures  on  this  theme.   Anansi  tricked
          Nyankopon the Sky-God out of his stories and gave them to the humans.
          Clat, from Banks Island, taught humans how to sleep.
 
          In the stories of the Ashanti, Anansi invented the tar-baby  as a ruse
          to  trap  an elemental  spirit, but  in  the Native  American stories,
          Coyote  is trapped  by a  tar-baby set  up by  a farmer.  Actually the
          farmer  had caught  a rabbit  with his  tar-baby, but  Coyote happened
          along and asked  Rabbit what he was doing there.  "The farmer who owns
          this  field got mad  at me because  I wouldn't  eat his melons,  so he
          stuck me  here and  said  he'd come  back and  make  me eat  chicken."
          Rabbit  replies, "But I told him I wouldn't do it."  Of course, greedy
          Coyote extricates Rabbit  and wraps himself around  the tar-baby where
          he still his when the farmer comes out and shoots him.
 
          So this is the Trickster,  the energy that  allows us to  break out of
          our  stereotypes,  whether  they've  been imposed  by  ourselves,  our
          families, our  culture.  This  is the energy  that opens the  world of
          limitless possibilities and it  behooves us all to work with it before
          it destroys us, to touch the Trickster as he touches us.
                              ...........from RMPJ, Oct.'86

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                   Notes on Kabbalah (a continuing series of many parts)

                                 Copyright Colin Low 1991

           Chapter 1.: The Tree of Life

                At  the root of the Cabalistic view of the world are  three
           fundamental  concepts and they provide a natural place to  begin.
           The  three concepts are force,  form and consciousness and  these
           words  are  used in an abstract way,  as the  following  examples
           illustrate:

                -  high  pressure steam in the cylinder of  a  steam  engine
                provides a force.  The engine is a form which constrains the
                force.

                -  a  river runs downhill under the force  of  gravity.  The
                river channel is a form which constrains the water to run in
                a well defined path.

                - someone wants to get to the center of a garden  maze.  The
                hedges  are a form which constrain that person's ability  to
                walk as they please.

                -  a  diesel engine provides the force which drives  a  boat
                forwards.   A  rudder  constrains  its  course  to  a  given
                direction.

                -  a  politician wants to change the  law.  The  legislative
                framework  of  the country is a form which he  or  she  must
                follow if the change is to be made legally.

                - water sits in a bowl. The force of gravity pulls the water
                down. The bowl is a form which gives its shape to the water.

                -  a stone falls to the ground under the force  of  gravity.
                Its  acceleration  is constrained to be equal to  the  force
                divided by the mass of the stone.

                - I want to win at chess.  The force of my desire to win  is
                constrained within the rules of chess.

                - I see something in a shop window and have to have it. I am
                constrained  by  the conditions of sale (do  I  have  enough
                money, is it in stock).

                - cordite explodes in a gun barrel and provides an explosive
                force on a bullet. The gas and the bullet are constrained by
                the form of the gun barrel.

                - I want to get a passport. The government won't give me one
                unless I fill in lots of forms in precisely the right way.

                - I want a university degree.  The university won't give  me
                a  degree unless I attend certain courses and  pass  various
                assessments.
           In all these examples there is something which is causing  change

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                                                                             236

           to  take  place ("a force") and there is something  which  causes
           change to take place in a defined way ("a form").  Without  being
           too pedantic it is possible to identify two very different  types
           of example here:

                1.  examples of natural physical processes (e.g.  a  falling
                stone) where the force is one of the natural forces known to
                physics (e.g.  gravity) and the form is some  combination
                of physical laws which constrain the force to act in a  well
                defined way.

                2.  examples of people wanting something, where the force is
                some ill-defined concept of "desire",  "will",  or "drives",
                and  the form is one of the forms we impose  upon  ourselves
                (the rules of chess, the Law, polite behavior etc.).

           Despite  the  fact that the two different types  of  example  are
           "only  metaphorically  similar",  Kabbalists see  no  fundamental
           distinction  between  them.  To the Kabbalist there  are  forces
           which  cause  change  in  the  natural  world,   and  there   are
           corresponding psychological forces which drive us to change  both
           the world and ourselves,  and whether these forces are natural or
           psychological they are rooted in the same  place:  consciousness.
           Similarly,  there  are  forms which the component  parts  of  the
           physical  world  seem  to  obey  (natural  laws)  and  there  are
           completely  arbitrary forms we create as part of the  process  of
           living (the rules of a game, the shape of a mug, the design of an
           engine, the syntax of a language) and these forms are also rooted
           in the same place:  consciousness. It is a Cabalistic axiom that
           there is a prime cause which underpins all the manifestations  of
           force  and form in both the natural and psychological  world  and
           that prime cause I have called consciousness for lack of a better
           word.
                Consciousness is undefinable.  We know that we are conscious
           in different ways at different times - sometimes we feel free and
           happy,  at other times trapped and confused,  sometimes angry and
           passionate,  sometimes  cold  and restrained -  but  these  words
           describe  manifestations  of consciousness.  We  can  define  the
           manifestations  of  consciousness in terms of  manifestations  of
           consciousness,  which is about as useful as defining an ocean  in
           terms  of  waves  and  foam.   Anyone  who  attempts  to   define
           consciousness  itself tends to come out of the same door as  they
           went in. We have lots of words for the phenomena of consciousness
           - thoughts,  feelings, beliefs, desires, emotions, motives and so
           on  -  but few words for the states of consciousness  which  give
           rise to these phenomena,  just as we have many words to  describe
           the  surface  of a sea,  but few words to  describe  its  depths.
           Kabbalah  provides  a  vocabulary  for  states  of  consciousness
           underlying the phenomena,  and one of the purposes of these notes
           is to explain this vocabulary,  not by definition,  but mostly by
           metaphor  and analogy.  The only genuine method of  understanding
           what  the  vocabulary  means is by attaining  various  states  of
           consciousness in a predictable and reasonably objective way,  and
           Kabbalah provides practical methods for doing this.

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                A fundamental premise of the Cabalistic model of reality is
           that  there  is  a  pure,   primal,   and  undefinable  state  of
           consciousness which manifests as an interaction between force and
           form.  This is virtually the entire guts of the Cabalistic  view
           of  things,  and almost everything I have to say from now  on  is
           based  on  this  trinity  of  consciousness,   force,  and  form.
           Consciousness  comes first,  but hidden within it is an  inherent
           duality;  there is an energy associated with consciousness  which
           causes   change  (force),   and  there  is  a   capacity   within
           consciousness  to constrain that energy and cause it to  manifest
           in a well-defined way (form).

                                  First Principle
                                        of
                                /  Consciousness

                               /

                              /

                          Capacity                   Raw
                          to take  ________________ Energy
                           Form
                                     Figure 1.

           What do we get out of raw energy and an inbuilt capacity for form
           and structure?  Is there yet another hidden potential within this
           trinity waiting to manifest? There is. If modern physics is to be
           believed we get matter and the physical world.  The  cosmological
           Big  Bang  model of raw energy surging out from  an  infinitesimal
           point and condensing into basic forms of matter as it cools, then
           into  stars and galaxies,  then planets,  and  ultimately  living
           creatures,  has  many points of similarity with  the  Cabalistic
           model. In the Big Bang model a soup of energy condenses according
           to  some  yet-to-be-formulated  Grand-Universal-Theory  into  our
           physical  world.  What Kabbalah does suggest (and modern  physics
           most  certainly does not!) is that matter and  consciousness  are
           the  same  stuff,  and  differ only in the  degree  of  structure
           imposed  -  matter  is consciousness so  heavily  structured  and
           constrained  that  its behavior becomes  describable  using  the
           regular and simple laws of physics.  This is shown in Fig. 2. The
           primal,  first principle of consciousness is synonymous with  the
           idea of "God".

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                                                                             238

                                  First Principle
                                        of
                                /  Consciousness

                               /         |

                              /          |

                          Capacity       |           Raw
                          to take  _____________ Energy/Force
                           Form          |
                                         |           /
                                         |          /
                                         |         /
                                       Matter
                                     The World

                                     Figure 2

           The glyph in Fig.  2 is the basis for the Tree of Life. The first
           principle of consciousness is called Kether,  which means  Crown.
           The  raw energy of consciousness is called Chockhmah  or  Wisdom,
           and  the capacity to give form to the energy of consciousness  is
           called Binah, which is sometimes translated as Understanding, and
           sometimes  as  Intelligence.  The outcome of the  interaction  of
           force and form,  the physical world,  called Malkuth or  Kingdom.
           This  quaternery  is  a Cabalistic  representation  of  God-the-
           Knowable,  in the sense that it the most primitive representation
           of God we are capable of comprehending;  paradoxically, Kabbalah
           also  contains  a notion of God-the-Unknowable  which  transcends
           this glyph,  and is called En Soph.  There is not much I can  say
           about En Soph, and what I can say I will postpone for later.
                God-the-Knowable has four aspects,  two male and two female:
           Kether and Chokhmah are both represented as male,  and Binah  and
           Malkuth are represented as female.  One of the titles of Chokhmah
           is Abba,  which means Father,  and one of the titles of Binah  is
           Aima,  which means Mother,  so you can think of Chokhmah as  God-
           the-Father,   and  Binah  as  God-the-Mother.    Malkuth  is  the
           daughter, the female spirit of God-as-Matter, and it would not be
           wildly  wrong to think of her as Mother Earth.  One of  the  more
           pleasant things about Kabbalah is that its symbolism gives  equal
           place to both male and female.
                And  what  of God-the-Son?  Is there also a  God-the-Son  in
           Kabbalah?  There is, and this is the point where Kabbalah tackles
           the interesting problem of thee and me.  The glyph in Fig. 2 is a
           model of consciousness,  but not of self-consciousness, and self-
           consciousness throws an interesting spanner in the works.

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                                                                             239

           The Fall

                Self-consciousness  is like a mirror in which  consciousness
           sees itself reflected.  Self-consciousness is modelled in Kabbalah
           by making a copy of figure 2.

                                   Consciousness
                                        of
                                /  Consciousness

                               /         |

                              /          |

                         Consciousness   |      Consciousness
                              of  ________________   of
                             Form        |       Energy/Force
                                         |           /
                                         |          /
                                         |         /
                                   Consciousness
                                       of the
                                       World

                                     Figure 3

           Figure 3.  is Figure 2. reflected through self-consciousness. The
           overall  effect  of self-consciousness is to  add  an  additional
           layer to Figure 2. as follows:

                                  First Principle
                                        of
                                /  Consciousness

                               /         |

                              /          |

                          Capacity       |           Raw
                          to take  _____________ Energy/Force
                           Form          |
                                         |           /
                                         |          /
                                         |         /
                                   Consciousness
                                        of
                                /  Consciousness

                               /         |

                              /          |

                         Consciousness   |      Consciousness
                              of  ________________   of
                             Form        |       Energy/Force
                                         |           /
                                         |          /
                                         |         /
                                   Consciousness
                                       of the
                                       World
                                         |
                                         |
                                         |
                                       Matter
                                     The World
                                     Figure 4

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                                                                             240

           Fig.  2  is  sometimes  called "the Garden of  Eden"  because  it
           represents a primal state of consciousness.  The effect of  self-
           consciousness as shown in Fig.  4 is to drive a wedge between the
           First Principle of Consciousness (Kether) and that  Consciousness
           realized  as  matter and the physical world  (Malkuth).  This  is
           called "the Fall",  after the story of Adam and Eve in the Garden
           of Eden. From a Cabalistic point of view the story of Eden, with
           the  Tree  of Knowledge of Good and Evil,  the  serpent  and  the
           temptation,  and the casting out from the Garden has a great deal
           of   meaning   in  terms  of  understanding  the   evolution   of
           consciousness.
                Self-consciousness    introduces   four   new   states    of
           consciousness:  the  Consciousness  of  Consciousness  is  called
           Tipheret,  which means Beauty;  the Consciousness of Force/Energy
           is  called  Netzach,   which  means  Victory  or  Firmness;   the
           Consciousness  of Form is called Hod,  which means  Splendor  or
           Glory,  and  the Consciousness of Matter is called  Yesod,  which
           means  Foundation.  These  four states  have  readily  observable
           manifestations, as shown below in Fig. 5:

                                      The Self
                                   Self-Importance
                                    Self-Sacrifice
                                /        |

                               /         |

                              /          |

                           Language      |         Emotions
                         Abstraction_______________Drives
                            Reason       |         Feelings
                                         |           /
                                         |          /
                                         |         /
                                     Perception   /
                                     Imagination
                                      Instinct
                                    Reproduction

                                      Figure 5

           Figure 4.  is almost the complete Tree of Life,  but not quite  -
           there  are  still two states missing.  The inherent  capacity  of
           consciousness  to take on structure and objectify itself  (Binah,
           God-the-Mother)  is  reflected through  self-consciousness  as  a
           perception of the limitedness and boundedness of things.  We  are
           conscious of space and time, yesterday and today, here and there,
           you  and  me,  in and out,  life and  death,  whole  and  broken,
           together and apart.  We see things as limited and bounded and  we
           have a perception of form as something "created" and "destroyed".
           My  car was built a year ago,  but it was  smashed  yesterday.  I
           wrote an essay, but I lost it when my computer crashed. My granny
           is dead. The river changed its course. A law has been repealed. I
           broke  my  coffee  mug.  The world changes,  and  what  was  here
           yesterday  is  not  here today.  This  perception  acts  like  an
           "interface"   between  the  quaternary  of  consciousness   which
           represents  "God",  and the quaternary which represents a  living
           self-conscious  being,  and  two  new states  are  introduced  to
           represent this interface. The state which represents the creation

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                                                                             241

           of new forms is called Chesed,  which means Mercy,  and the state
           which  represents  the destruction of forms  is  called  Gevurah,
           which   means  Strength.   This  is  shown   in   Fig.   6.   The
           objectification  of forms which takes place in  a  self-conscious
           being,  and the consequent tendency to view the world in terms of
           limitations and dualities (time and space,  here and  there,  you
           and me,  in and out,  God and Man,  good and evil...) produces  a
           barrier to perception which most people rarely overcome,  and for
           this reason it has come to be called the Abyss. The Abyss is also
           marked on Figure 6.

                                  First Principle
                                        of
                                /  Consciousness

                               /         |

                              /          |

                          Capacity       |           Raw
                          to take  _____________ Energy/Force
                           Form          |            |
                             |           |           /|
                             |           |          / |
                         --------------Abyss---------------
                             |           |        /   |
                        Destruction      |        Creation
                            of___________|_____ /____of
                           Form          |     /    Form
                             |           |    /    /  |
                             |           |   /    /   |
                             |     Consciousness /    |
                             |          of            |
                             |  /  Consciousness      |
                             | /         |            |
                             |/          |           ||
                         Consciousness   |      Consciousness
                              of  ________________   of
                             Form        |       Energy/Force
                                         |           / /
                                         |          / /
                                         |         /  /
                                   Consciousness     /
                                        of           /
                                     the World      /
                                                   /
                                         |        /
                                         |       /
                                         |      /
                                       Matter
                                     The World

                                      Figure 6

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                                                                             242

           The  diagram  in  Fig.   6  is  called  the  Tree  of  Life.  The
           "constructionist"  approach I have used to justify its  structure
           is  a little unusual,  but the essence of my presentation can  be
           found  in  the "Zohar" under the guise of the  Macroprosopus  and
           Microprosopus, although in this form it is not readily accessible
           to  the average reader.  My attempt to show how the Tree of  Life
           can be derived out of pure consciousness through the  interaction
           of an abstract notion of force and form was not intended to be  a
           convincing exercise from an intellectual point of view - the Tree
           of  Life  is  primarily  a gnostic  rather  than  a  rational  or
           intellectual  explanation  of consciousness and  its  interaction
           with the physical world.
                The  Tree is composed of 10 states or  sephiroth  (sephiroth
           plural,  sephira singular) and 22 interconnecting paths.  The age
           of  this diagram is unknown:  there is enough information in  the
           13th.  century "Sepher ha Zohar" to construct this  diagram,  and
           the  doctrine of the sephiroth has been attributed to  Isaac  the
           Blind in the 12th.  century,  but we have no certain knowledge of
           its  origin.  It  probably originated sometime  in  the  interval
           between the 6th.  and 13th.  centuries AD. The origin of the word
           "sephira"  is unclear - it is almost certainly derived  from  the
           Hebrew word for "number" (SPhR),  but it has also been attributed
           to the Greek word for "sphere" and even to the Hebrew word for  a
           sapphire (SPhIR).  With a characteristic aptitude for discovering
           hidden meanings everywhere, Kabbalists find all three derivations
           useful, so take your pick.
                In the language of earlier Cabalistic writers the sephiroth
           represented  ten primeval emanations of God,  ten  foci  through
           which  the energy of a hidden,  absolute and unknown Godhead  (En
           Soph)  propagated  throughout  the  creation,  like  white  light
           passing  through  a prism.  The sephiroth can be  interpreted  as
           aspects of God,  as states of consciousness,  or as nodes akin to
           the  Chakras  in the occult anatomy of a human  being  .
                I  have left out one important detail from the structure  of
           the  Tree.  There is an eleventh "something" which is  definitely
           *not* a sephira,  but is often shown on modern representations of
           the  Tree.  The Cabalistic "explanation" runs as  follows:  when
           Malkuth "fell" out of the Garden of Eden (Fig.  2) it left behind
           a "hole" in the fabric of the Tree,  and this "hole",  located in
           the center of the Abyss,  is called Daath,  or Knowledge. Daath is
           *not* a sephira; it is a hole. This may sound like gobbledy-gook,
           and in the sense that it is only a metaphor, it is.

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                The  completed  Tree of Life with the Hebrew titles  of  the
           sephiroth is shown below in Fig. 7.

                                      En Soph
                            /-------------------------

                           /

                          (            Kether           )
                                  /   (Crown)

                                 /       |

                                /        |

                               /         |

                           Binah         |        Chokhmah
                       (Understanding)__________  (Wisdom)
                        (Intelligence)   |           |
                             |           |          /|
                             |         Daath       / |
                             |      (Knowledge)   /  |
                             |           |       /   |
                          Gevurah        |      /  Chesed
                         (Strength)______|_____/__ (Mercy)
                             |           |    /    (Love)
                             |           |   /     / |
                             |           |  /     /  |
                             |       Tipheret    /   |
                             |   /   (Beauty)        |
                             |  /        |           |
                             | /         |           |
                             |/          |          ||
                            Hod          |        Netzach
                          (Glory) _______________(Victory)
                         (Splendor)     |       (Firmness)
                                         |           / /
                                         |          / /
                                         |         / /
                                         |        /  /
                                       Yesod     /  /
                                    (Foundation)   /
                                                  /
                                         |       /
                                         |      /
                                         |     /
                                      Malkuth
                                     (Kingdom)

                                      Figure 7

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           From  an historical point of view the doctrine of emanations  and
           the  Tree  of  Life are only one small part of  a  huge  body  of
           Cabalistic speculation about the nature of divinity and our part
           in  creation,  but it is the part which has  survived.  The  Tree
           continues  to  be used in the Twentieth Century  because  it  has
           proved  to be a useful and productive symbol for practices  of  a
           magical,  mystical and religious nature.  Modern Kabbalah in  the
           Western   Mystery  Tradition  is  largely  concerned   with   the
           understanding and practical application of the Tree of Life,  and
           the following set of notes will list some of the  characteristics
           of each sephira in more detail so that you will have a "snapshot"
           of  what each sephira represents before going on to  examine  the
           sephiroth and the "deep structure" of the Tree in more detail.

           Chapter 2.: Sephirothic Correspondences

                The correspondences are a set of symbols,  associations  and
           qualities  which  provide  a handle on the  elusive  something  a
           sephira represents.  Some of the correspondences are hundreds  of
           years old, many were concocted this century, and some are my own;
           some  fit very well,  and some are obscure - oddly enough  it  is
           often  the most obscure and ill-fitting correspondence  which  is
           most  productive;  like a Zen riddle it perplexes and annoys  the
           mind  until  it arrives at the right place more in spite  of  the
           correspondence than because of it.
                There  are  few  canonical  correspondences;   some  of  the
           sephiroth  have  alternative  names,   some  of  the  names  have
           alternative  translations,  the mapping from Hebrew spellings  to
           the  English  alphabet varies from one author to  the  next,  and
           inaccuracies  and  accretions  are handed down  like  the  family
           silver. I keep my Hebrew dictionary to hand but guarantee none of
           the English spellings.
                The correspondences I have given are as follows:

                1.  The  Meaning is a translation of the Hebrew name of  the
                    sephira.

                2.  The  Planet in most cases is the planet associated  with
                    the  sephira.  In some cases it is not a planet  at  all
                    (e.g.   the  fixed  stars).   The  planets  are  ordered
                    by   decreasing   apparent   motion  -   this   is   one
                    correspondence which appears to pre-date Copernicus!

                3.  The Element is the physical element (earth,  water, air,
                    fire,  aethyr) which has most in common with the  nature
                    of  the Sephira.  The Golden Dawn applied an  excess  of
                    logic to these attributions and made a mess of them,  to
                    the  confusion  of  many.   Only  the  five  Lower  Face
                    sephiroth have been attributed an element.

                4.  Briatic  color.  This is the color of the  sephira  as
                    seen in the world of Creation,  Briah.  There are color
                    scales  for the other three worlds but I  haven't  found
                    them to be useful in practical work.

                5.  Magical Image. Useful in meditations; some are astute.

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                6.  The  Briatic Correspondence is an abstract  quality
                    which  says something about the essence of the  way  the
                    sephira expresses itself.

                7.  The  Illusion characterizes the way in which the  energy
                    of the sephira clouds one's judgement;  it is  something
                    which is *obviously* true.  Most people suffer from  one
                    or more of these according to their temperament.

                8.  The  Obligation is a personal quality which is  demanded
                    of an initiate at this level.

                9.  The  Virtue and Vice are the energy of the sephiroth  as
                    it  manifests  in a positive and negative sense  in  the
                    personality.

                10. Klippoth  is a word which means  "shell".  In  medieval
                    Kabbalah  each sephira was "seen" to be adding  form  to
                    the  sephira  which preceded it in the  Lightning  Flash
                    (see Chapter 3.). Form was seen to an accretion, a shell
                    around  the pure divine energy of the Godhead,  and each
                    layer  or  shell hid the divine radiance  a  little  bit
                    more, until God was buried in form and exiled in matter,
                    the end-point of the process.  At the time attitudes  to
                    matter  were  tainted  with the  Manichean  notion  that
                    matter   was  evil,   a  snare  for  the   spirit,   and
                    consequently the Klippoth or shells were "demonised" and
                    actually turned into demons.  The correspondence I  have
                    given  here restores the original notion of a  shell  of
                    form  *without* the corresponding force to activate  it;
                    it  is the lifeless,  empty husk of a sephira devoid  of
                    force,  and while it isn't a literal demon, it is hardly
                    a bundle of laughs when you come across it.

                11. The  Command  refers to the Four Powers of  the  Sphinx,
                    with an extra one added for good measure.

                12. The Spiritual Experience is just that.

                13. The Titles are a collection of alternative names for the
                    sephira; most are very old.

                14. The  God  Name  is a key to invoking the  power  of  the
                    sephira in the world of emanation, Atziluth.

                13. The Archangel mediates the energy of the sephira in  the
                    world of creation, Briah.

                14. The Angel Order administers the energy of the sephira in
                    the world of formation, Yetzirah.

                15. The Keywords are a collection of phrases which summarize
                    key aspects of the sephira.

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           =================================================================
           Sephira: Malkuth                   Meaning: Kingdom
           -------                            -------
           Planet: Cholem Yesodeth            Element: earth
           --------(the Breaker of            -------
                    the Foundations, sphere of the elements, the Earth)

           Briatic Color: brown              Number: 10
           ------------- (citrine, russet-red,------
                          olive green, black)

           Magical Image: a young woman crowned and throned
           -------------
           Briatic Correspondence: stability
           ----------------------
           Illusion: materialism              Obligation: discipline
           --------                           ----------
           Virtue: discrimination             Vice: avarice & inertia
           ------                             ----
           Klippoth: stasis                   Command: keep silent
           --------                           -------
           Spiritual Experience: Vision of the Holy Guardian Angel
           ------
           Titles:  The Gate; Gate of Death; Gate of Tears; Gate of Justice;
           ------   The Inferior Mother;  Malkah,  the  Queen;  Kallah,  the
                    Bride; the Virgin.
           ------
           God Name: Adonai ha Aretz          Archangel: Sandalphon
           --------  Adonai Malekh            ---------
           Angel Order: Ishim
           -----------
           Keywords:the  real world,  physical  matter,  the  Earth,  Mother
                    Earth,  the physical elements, the natural world, sticks
                    & stones,  possessions,  faeces, practicality, solidity,
                    stability, inertia, heaviness, bodily death, incarnation.

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                                                                             247

           =================================================================
           Sephira: Yesod                     Meaning: Foundation
           -------                            -------
           Planet: Levanah (the Moon)         Element: Aethyr
           --------------                     -------
           Briatic Color: purple             Number: 9
           -------------                      ------

           Magical Image: a beautiful man, very strong (e.g. Atlas)
           -------------
           Briatic Correspondence: receptivity, perception
           ----------------------
           Illusion: security                 Obligation: trust
           --------                           ----------
           Virtue: independence               Vice: idleness
           ------                             ----
           Klippoth: zombieism, robotism      Command: go!
           --------                           -------
           Spiritual Experience: Vision of the Machinery of the Universe
           --------------------
           Titles: The Treasure House of Images
           ------
           God Name: Shaddai el Chai          Archangel: Gabriel
           --------                           ---------
           Angel Order: Cherubim
           ----------
           Keywords: perception, interface, imagination, image, appearance,
                     glamour, the Moon, the unconscious, instinct, tides,
                     illusion, hidden infrastructure, dreams, divination,
                     anything as it seems to be and not as it is, mirrors
                     and crystals, the "Astral Plane", Aethyr, glue,
                     tunnels, sex & reproduction, the genitals, cosmetics,
                     instinctive magic (psychism), secret doors, shamanic
                     tunnel.

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                                                                             248

           =============================================================
           Sephira: Hod                       Meaning: Glory, Splendor
           -------                            -------
           Planet: Kokab (Mercury)            Element: air
           ------                             -------
           Briatic Color: orange             Number: 8
           -------------                      ------
           Magical Image: an hermaphrodite
           -------------
           Briatic Correspondence: abstraction
           ----------------------
           Illusion: order                    Obligation: learn
           --------                           ----------
           Virtue: honesty, truthfulness      Vice: dishonesty
           ------                             ----
           Klippoth: rigidity                 Command: will
           --------
           Spiritual Experience: Vision of Splendor
           ------
           Titles: -
           ------
           God Name: Elohim Tzabaoth          Archangel: Raphael
           --------                           ---------
           Angel Order: Beni Elohim

           Keywords: reason, abstraction, communication, conceptualization,
                     logic, the sciences, language, speech, money (as a
                     concept), mathematics, medicine & healing, trickery,
                     writing, media (as communication), pedantry,
                     philosophy, Kabbalah (as an abstract system), protocol,
                     the Law, ownership, territory, theft, "Rights", ritual
                     magic.

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           ===============================================================
           Sephira: Netzach                   Meaning: Victory, Firmness
           -------                            -------
           Planet: Nogah (Venus)              Element: water
           --------------                     -------
           Briatic Color: green              Number: 7
           -------------                      ------
           Magical Image: a beautiful naked woman
           -------------
           Briatic Correspondence: nurture
           ----------------------
           Illusion: projection               Obligation: responsibility
           --------                           ----------
           Virtue: unselfishness              Vice: selfishness
           ------                             ----
           Klippoth: habit, routine           Command: know
           --------
           Spiritual Experience: Vision of Beauty Triumphant
           ------
           Titles: -
           ------
           God Name: Jehovah Tzabaoth         Archangel: Haniel
           --------                           ---------
           Angel Order: Elohim
           ----------
           Keywords: passion, pleasure, luxury, sensual beauty, feelings,
                     drives, emotions - love, hate, anger, joy, depression,
                     misery, excitement, desire, lust; nurture, libido,
                     empathy, sympathy, ecstatic magic.

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           ================================================================
           Sephira: Tipheret                  Meaning: Beauty
           -------                            -------
           Planet: Shemesh (the Sun)          Element: fire
           --------------                     -------
           Briatic Color: yellow             Number: 6
           -------------                      ------
           Magical Image: a king, a child, a sacrificed god
           -------------
           Briatic Correspondence: centrality, wholeness
           ----------------------
           Illusion: identification           Obligation: integrity
           --------                           ----------
           Virtue: devotion to the Great Work Vice: pride, self-importance
           ------                             ----
           Klippoth: hollowness               Command: dare
           --------
           Spiritual Experience: Vision of Harmony
           --------------------

           Titles: Melekh, the King; Zoar Anpin, the lesser countenance, the
           ------  Microprosopus; the Son; Rachamin, charity.

           God Name: Aloah va Daath           Archangel: Michael
           --------                           ---------
           Angel Order: Malachim
           -----------
           Keywords: harmony, integrity, balance, wholeness, the Self, self-
                     importance, self-sacrifice, the Son of God, centrality,
                     the Philospher's Stone, identity, the solar plexus,
                     a King, the Great Work.

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           ================================================================
           Sephira: Gevurah                   Meaning: Strength
           -------                            -------
           Planet: Madim (Mars)
           --------------
           Briatic Color: red                Number: 5
           -------------                      ------
           Magical Image: a mighty warrior
           -------------
           Briatic Correspondence: power
           ----------------------
           Illusion: invincibility            Obligation: courage & loyalty
           --------                           ----------
           Virtue: courage & energy           Vice: cruelty
           ------                             ----
           Klippoth: bureaucracy
           --------
           Spiritual Experience: Vision of Power
           --------------------
           Titles: Pachad, fear; Din, justice.
           ------
           God Name: Elohim Gevor             Archangel: Kamael
           --------                           ---------
           Angel Order: Seraphim
           -----------
           Keywords: power, justice, retribution (eaten cold), the Law (in
                     execution), cruelty, oppression, domination & the Power
                     Myth, severity, necessary destruction, catabolism,
                     martial arts.

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           ===============================================================
           Sephira: Chesed                    Meaning: Mercy
           -------                            -------
           Planet: Tzadekh (Jupiter)
           --------------
           Briatic Color: blue               Number: 4
           -------------                      ------
           Magical Image: a mighty king
           -------------
           Briatic Correspondence: authority
           ----------------------
           Illusion: being right              Obligation: humility
           --------  (self-righteousness)     ----------

           Virtue: humility & obedience       Vice: tyranny, hypocrisy,
           ------                             ----  bigotry, gluttony
           Klippoth: ideology
           --------
           Spiritual Experience: Vision of Love
           --------------------
           Titles: Gedulah, magnificence, love, majesty
           ------
           God Name: El                       Archangel: Tzadkiel
           --------                           ---------
           Angel Order: Chasmalim
           -----------
           Keywords: authority, creativity, inspiration, vision, leadership,
                     excess, waste, secular and spiritual power, submission
                     and the Annihilation Myth, the atom bomb, obliteration,
                     birth, service.

           ================================================================
           Non-Sephira: Daath                 Meaning: Knowledge
           -----------                        -------
           Daath has no manifest qualities and cannot be invoked directly.

           Keywords: hole, tunnel, gateway, doorway, black hole, vortex.

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           ================================================================
           Sephira: Binah                     Meaning: Understanding,
           -------                            -------
           Planet: Shabbathai (Saturn)
           ------
           Briatic Color: black              Number: 3
           -------------                      ------
           Magical Image: an old woman on a throne
           -------------
           Briatic Correspondence: comprehension
           ----------------------
           Illusion: death
           --------
           Virtue: silence                    Vice: inertia
           ------                             ----
           Klippoth: fatalism
           --------
           Spiritual Experience: Vision of Sorrow
           --------------------
           Titles:   Aima, the Mother; Ama, the Crone; Marah, the bitter
                     sea; Khorsia, the Throne; the Fifty Gates of
                     Understanding; Intelligence; the Mother of Form; the
                     Superior Mother.

           God Name: Elohim                   Archangel: Cassiel
           --------                           ---------
           Angel Order: Aralim
           -----------
           Keywords: limitation, form, constraint, heaviness, slowness, old-
                     age, infertility, incarnation, karma, fate, time,
                     space, natural law, the womb and gestation, darkness,
                     boundedness, enclosure, containment, fertility, mother,
                     weaving and spinning, death (annihilation).

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           ==================================================================
           Sephira: Chokhmah                  Meaning: Wisdom
           -------                            -------
           Planet: Mazlot (the Zodiac, the fixed stars)
           --------------
           Briatic Color: silver/white       Number: 2
           -------------   grey               ------

           Magical Image: a bearded man
           -------------
           Briatic Correspondence: revolution
           ----------------------
           Illusion: independence
           --------
           Virtue: good                       Vice: evil
           ------                             ----
           Klippoth: arbitrariness
           --------
           Spiritual Experience: Vision of God face-to-face
           ------
           Titles: Abba, the Father. The Supernal Father.
           ------
           God Name: Jah                      Archangel: Ratziel
           --------                           ---------
           Angel Order: Auphanim
           -----------
           Keywords: pure creative energy, lifeforce, the wellspring.

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           ==================================================================
           Sephira: Kether                    Meaning: Crown
           -------                            -------
           Planet: Rashith ha Gilgalim (first swirlings, the Big Bang)
           --------------
           Briatic Color: pure white         Number: 1
           -------------                      ------
           Magical Image: a bearded man seen in profile
           -------------
           Briatic Correspondence: unity
           ----------------------
           Illusion: attainment
           --------
           Virtue: attainment                 Vice: ---
           ------                             ----
           Klippoth: futility
           --------
           Spiritual Experience: Union with God
           --------------------
           Titles:   Ancient of Days, the Greater Countenance
                     (Macroprosopus), the White Head, Concealed of the
                     Concealed, Existence of Existences, the Smooth Point,
                     Rum Maalah, the Highest Point.

           God Name: Eheieh                   Archangel: Metatron
           --------                           ---------
           Angel Order: Chaioth ha Qadesh
           -----------
           Keywords: unity, union, all, pure consciousness, God, the
                     Godhead, manifestation, beginning, source, emanation.

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                                                                             256

           Chapter 3: The Pillars & the Lightning Flash
           ============================================

                In  Chapter  1.  the  Tree of Life was  derived  from  three
           concepts,  or  rather  one  primary concept  and  two  derivative
           concepts which are "contained" within it. The primary concept was
           called consciousness,  and it was said to "contain" within it the
           two complementary concepts of force and form. This chapter builds
           on  the idea by introducing the three Pillars of  the  Tree,  and
           uses the Pillars to clarify a process called the Lightning Flash.
                The Three Pillars are shown in Figure 8. below.

                          Pillar      Pillar       Pillar
                            of          of           of
                           Form    Consciousness   Force
                        (Severity)  (Mildness)    (Mercy)

                                       Kether
                                  /   (Crown)

                                 /       |

                                /        |

                               /         |

                           Binah         |        Chokhmah
                       (Understanding)__________  (Wisdom)
                        (Intelligence)   |           |
                             |           |          /|
                             |         Daath       / |
                             |      (Knowledge)   /  |
                             |           |       /   |
                          Gevurah        |      /  Chesed
                         (Strength)______|_____/__ (Mercy)
                             |           |    /    (Love)
                             |           |   /     / |
                             |           |  /     /  |
                             |       Tipheret    /   |
                             |   /   (Beauty)        |
                             |  /        |           |
                             | /         |           |
                             |/          |          ||
                            Hod          |        Netzach
                          (Glory) _______________(Victory)
                         (Splendor)     |       (Firmness)
                                         |           / /
                                         |          / /
                                         |         / /
                                         |        /  /
                                       Yesod     /  /
                                    (Foundation)   /
                                                  /
                                         |       /
                                         |      /
                                         |     /
                                      Malkuth
                                     (Kingdom)

                                      Figure 8

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           Not surprisingly the three pillars are referred to as the pillars
           of  consciousness,  force and form.  The pillar of  consciousness
           contains the sephiroth Kether,  Tiphereth, Yesod and Malkuth; the
           pillar  of  force contains the  sephiroth  Chokhmah,  Chesed  and
           Netzach; the pillar of form contains the sephiroth Binah, Gevurah
           and Hod.  In older Cabalistic texts the pillars are referred  to
           as  the pillars of mildness,  mercy and severity,  and it is  not
           immediately obvious how the older jargon relates to the  new.  To
           the  medieval Kabbalist (and this is a recurring metaphor in  the
           Zohar)  the  creation  as  an emanation  of  God  is  a  delicate
           *balance* (metheqela) between two opposing tendencies:  the mercy
           of  God,  the outflowing,  creative,  life-giving and  sustaining
           tendency in God, and the severity or strict judgement of God, the
           limiting,   defining,  life-taking  and  ultimately  wrathful  or
           destructive tendency in God. The creation is "energized" by these
           two tendencies as if stretched between the poles of a battery.

               Modern  Kabbalah makes a half-hearted attempt to remove  the
           more  obvious  anthropomorphisms in the  descriptions  of  "God";
           mercy and severity are misleading terms,  apt to remind one of  a
           man with a white beard,  and even in medieval times the terms had
           distinctly  technical meanings as the following  quotation  shows
           [1]:

                "It must be remembered that to the Kabbalist, judgement [Din
                - judgement,  another title of Gevurah] means the imposition
                of limits and the correct determination of things. According
                to  Cordovero  the  quality  of  judgement  is  inherent  in
                everything  insofar as everything wishes to remain  what  it
                is, to stay within its boundaries."

                      I understand the word "form" inprecisely this sense - itis
          that which  defines *what* a thing is,  the structure whereby a  given
          thing is distinct from every other thing.

                As for "consciousness",  I use the word "consciousness" in a
           sense so abstract that it is virtually meaningless, and according
           to whim I use the word God instead,  where it is understood  that
           both  words are placeholders for something which  is  potentially
           knowable  in  the  gnostic  sense only  -  consciousness  can  be
           *defined* according to the *forms* it takes, in which case we are
           defining   the  forms,   *not*  the   consciousness.   The   same
           qualification applies to the word "force". My inability to define
           two  of  the three concepts which underpin the structure  of  the
           Tree  is a nuisance which is tackled traditionally by the use  of
           extravagant  metaphors,   and  by  elimination  ("not  this,  not
           that").

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                The classification of sephiroth into three pillars is a  way
           of  saying  that each sephira in a pillar partakes  of  a  common
           quality  which is "inherited" in a progressively  more  developed
           and  structured form from of the top of a pillar to  the  bottom.
           Tipheret,  Yesod and Malkuth all share with Kether the quality of
           "consciousness in balance" or "synthesis of opposing  qualities",
           or but in each case it is expressed differently according to  the
           increased degree of structure imposed. Likewise, Chokhmah, Chesed
           and   Netzach   share  the  quality  of  force   or   energy   or
           expansiveness,  and Binah,  Gevurah and Hod share the quality  of
           form,  definition  and limitation.  From Kether down to  Malkuth,
           force  and  form  are combined;  the symbolism of  the  Tree  has
           something  in common with a production line,  with  molten  metal
           coming  in one end and finished cars coming out  the  other,  and
           with  that  metaphor we are now ready to describe  the  Lightning
           Flash,  the process whereby God takes on flesh, the process which
           created and sustains the creation.

                In  the beginning...was Something.  Or Nothing.  It  doesn't
           really matter which term we use,  as both are equally meaningless
           in this context. Nothing is probably the better of the two terms,
           because  I can use Something in the  next  paragraph.  Kabbalists
           call  this  Nothing "En Soph" which literally means "no  end"  or
           infinity,  and  understand by this a hidden,  unmanifest  God-in-
           Itself.

                Out of this incomprehensible and indescribable Nothing  came
           Something.  Probably more words have been devoted to this  moment
           than  any other in Kabbalah,  and it is all too easy to make  fun
           the effort which has gone into elaborating the indescribable,  so
           I  won't,   but  in  return  do  not  expect  me  to  provide   a
           justification for why Something came out of Nothing. It just did.
           A  point  crystallized in the En Soph.  In some versions  of  the
           story  the En Soph "contracted" to "make room" for  the  creation
           (Isaac  Luria's  theory of Tsimtsum),  and this  is  probably  an
           important clarification for those who have rubbed noses with  the
           hidden  face of God,  but for the purposes of these notes  it  is
           enough  that a point crystallized.  This point was the  crown  of
           creation, the sephira Kether, and within Kether was contained all
           the unrealized potential of the creation.

                An  aspect of Kether is the raw creative force of God  which
           blasts into the creation like the blast of hot gas which keeps  a
           hot air balloon in the air. Kabbalists are quite clear about this;
           the creation didn't just happen a long time ago - it is happening
           all  the time,  and without the force to sustain it the  creation
           would crumple like a balloon. The force-like aspect within Kether
           is  the sephira Chokhmah and it can be thought of as the will  of
           God,  because  without it the creation would cease to  *be*.  The
           whole of creation is maintained by this ravening, primeval desire
           to  *be*,  to  become,  to  exist,  to  change,  to  evolve.  The
           experiential distinction between Kether,  the point of emanation,
           and Chokhmah,  the creative outpouring,  is elusive,  but some of
           the  difference  is  captured  in  the  phrases  "I  am"  and  "I
           become".

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                                                                             259

                Force by itself achieves nothing;  it needs to be contained,
           and the balloon analogy is appropriate again.  Chokhmah  contains
           within it the necessity of Binah,  the Mother of Form. The person
           who  taught  me Kabbalah (a woman) told me  Chokhmah  (Abba,  the
           Father) was God's prick,  and Binah (Aima,  the mother) was God's
           womb,   and  left  me  with  the  picture  of  one  half  of  God
           continuously ejaculating into the other half.  The author of  the
           Zohar  also makes frequent use of sexual polarity as  a  metaphor
           to describe the relationship between force and form, or mercy and
           severity  (although the most vivid sexual metaphors are used  for
           the  marriage of the Microprosopus and his bride,  the Queen  and
           Inferior Mother, the sephira Malkuth).
                The sephira Binah is the Mother of Form;  form exists within
           Binah  as a potentiality,  not as an actuality,  just as  a  womb
           contains  the  potential of a baby.  Without the  possibility  of
           form,  no thing would be distinct from any other thing;  it would
           be impossible to distinguish between things,  impossible to  have
           individuality  or  identity  or  change.   The  Mother  of   Form
           contains the potential of form within her womb and gives birth to
           form  when a creative impulse crosses the Abyss to the Pillar  of
           Force and emanates through the sephira Chesed.  Again we have the
           idea of "becoming", of outflowing creative energy, but at a lower
           level.  The  sephira  Chesed is the point at which  form  becomes
           perceptible  to the mind as an inspiration,  an idea,  a  vision,
           that  "Eureka!"  moment  immediately  prior  to  rushing   around
           shouting  "I've got it!  I've got it!" Chesed is that quality  of
           genuine  inspiration,   a  sense  of  being  "plugged  in"  which
           characterizes  the  visionary leaders who drive  the  human  race
           onwards into every new kind of endeavour.  It can be for good  or
           evil; a leader who can tap the petty malice and vindictiveness in
           any  person  and  channel it into a vision of  a  new  order  and
           genocide  is  just  as much a visionary as  any  other,  but  the
           positive  side  of Chesed is the humanitarian leader  who  brings
           about genuine improvements to our common life.

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                                                                             260

                No  change  comes easy;  as Cordova points  out  "everything
           wishes to remain what it is". The creation of form is balanced in
           the sephira Gevurah by the preservation and destruction of  form.
           Any impulse of change is channelled through Gevurah, and if it is
           not  resisted then something will be destroyed.  If you  want  to
           make  paper you cut down a tree.  If you want to abolish  slavery
           you have to destroy the culture which perpetuates it. If you want
           to  change  someone's  mind you have  to  destroy  that  person's
           beliefs about the matter in question.  The sephira Gevurah is the
           quality  of strict judgement which opposes change,  destroys  the
           unfamiliar,  and  corresponds  in many ways to an  immune  system
           within the body of God.

                There has to be a balance between creation and  destruction.
           Too much change,  too many ideas,  too many things happening  too
           quickly  can have the quality of chaos (and can literally  become
           that), whereas too little change, no new ideas, too much form and
           structure and protocol can suffocate and stifle.  There has to be
           a  balance  which  "makes sense" and this "idea  of  balance"  or
           "making  sense" is expressed in the sephira Tiphereth.  It is  an
           instinctive  morality,  and  it isn't present by default  in  the
           human species.  It isn't based on cultural norms; it doesn't have
           its roots in upbringing (although it is easily destroyed by  it).
           Some people have it in a large measure,  and some people are  (to
           all  intents and purposes) completely lacking in it.  It  doesn't
           necessarily  respect conventional morality:  it may laugh in  its
           face.  I  can't  say  what it is in any  detail,  because  it  is
           peculiar  and individual,  but those who have it have  a  natural
           quality   of integrity,  soundness of judgement,  an  instinctive
           sense of rightness,  justice and compassion, and a willingness to
           fight or suffer in defense of that sense of justice. Tiphereth is
           a  paradoxical  sephira because in many people it is  simply  not
           there.  It  can  be developed,  and that is one of the  goals  of
           initiation,  but for many people Tiphereth is a room with nothing
           in it.

                Having  passed through Gevurah on the Pillar  of  Form,  and
           found its way through the moral filter of Tiphereth,  a  creative
           impulse picks up energy once more on the Pillar of Force via  the
           Sephira Netzach,  where the energy of "becoming" finds its  final
           expression  in  the form of "vital urges".  Why do  we  carry  on
           living?  Why bother?  What is it that compels us to do things? An
           artist  may have a vision of a piece of art,  but  what  actually
           compels the artist to paint or sculpt or write? Why do we want to
           compete  and  win?  Why do we care what happens  to  others?  The
           sephira  Netzach  expresses the basic vital creative urges  in  a
           form we can recognize as drives,  feelings and emotions.  Netzach
           is pre-verbal; ask a child why he wants a toy and the answer will
            be  "I just do".  "But why," you ask,  wondering why he doesn't want
          the  much more  "sensible" toy you  had in mind.  "Why don't you  want
          this one here."
                "I just don't. I want this one."
                "But what's so good about that one."
                "I don't know what to say...I just like it."

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                                                                             261

           This  conversation  is  not fictitious  and  is  quintessentially
           Netzach.  The structure of the Tree of Life posits that the basic
           driving  forces which characterize our behavior  are  pre-verbal
           and non-rational; anyone who has tried to change another person's
           basic  nature or beliefs through force of rational argument  will
           know this.
               After  Netzach we go to the sephira Hod to pick up our  last
           cargo of Form.  Ask a child why they want something and they  say
           "I  just  do".  Press  an adult and you will  get  an  earful  of
           "reasons".  We  live  in a culture where it is  important  (often
           essential) to give reasons for the things we do,  and Hod is  the
           sephira  of form where it is possible to give shape to our  wants
           in  terms  of reasons and explanations.  Hod is  the  sephira  of
           abstraction,  reason,  logic,  language and communication,  and a
           reflection  of the Mother of Form in the human mind.  We  have  a
           innate  capacity  to  abstract,   to  go  immediately  from   the
           particular  to  the general,  and we have an innate  capacity  to
           communicate these abstractions using language,  and it should  be
           clear    why   the   alternative   translation   of   Binah    is
           "intelligence";  Binah  is  the "intelligence of  God",  and  Hod
           underpins what we generally recognize as intelligence in people -
           the ability to grasp complex abstractions, reason about them, and
           articulate this understanding using some means of communication.

                The   synthesis  of  Hod  and  Netzach  on  the  Pillar   of
           Consciousness  is  the sephira Yesod.  Yesod is  the  sephira  of
           interface, and the comparison with computer peripheral interfaces
           is an excellent one. Yesod is sometimes called "the Receptacle of
           the  Emanations",  and it interfaces the emanations of all  three
           pillars to the sephira Malkuth,  and it is through Yesod that the
           final abstract form of something is realized in matter.  Form  in
           Yesod  is  no  longer abstract;  it  is  explicit,  but  not  yet
           individual  -  that last quality is reserved for  Malkuth  alone.
           Yesod  is  like  the mold in a bottle factory -  the  mold  is  a
           realization  of  the  abstract  idea "bottle" in  so  far  as  it
           expresses  the  shape  of a particular  bottle  design  in  every
           detail, but it is not itself an individual bottle.
                The final step in the process is the sephira Malkuth,  where
           God  becomes  flesh,  and  every abstract  form  is  realized  in
           actuality,  in the "real world". There is much to say about this,
           but I will keep it for later.

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                                                                             262

                The process I have described is called the Lightning  Flash.
           The Lightning Flash runs as  follows:  Kether,  Chokhmah,  Binah,
           Chesed,  Gevurah, Tiphereth, Netzach, Hod, Yesod, Malkuth, and if
           you  trace the Lightning Flash on a diagram of the Tree  you  will
           see  that  it has the zig-zag shape of  a  lightning  flash.  The
           sephiroth are numbered according to their order on the  lightning
           flash:  Kether  is  1,  Chokhmah is 2,  and so  on.  The  "Sepher
           Yetzirah" [2] has this to say about the sephiroth:

                "When  you think of the ten sephiroth cover your  heart  and
                seal  the  desire of your lips to announce  their  divinity.
                Yoke your mind.  Should it escape your grasp,  reach out and
                bring it back under your control.  As it was said,  'And the
                living  creatures  ran and returned as the appearance  of  a
                flash  of  lightning,'  in such a manner  was  the  Covenant
                created."

           The  quotation within the quotation comes from  Ezekiel  1.14,  a
           text   which  inspired  a  large  amount  of  early   Cabalistic
           speculation,  and  it  is probable that the  Lightning  Flash  as
           described  is  one  of the earliest components  of  the  idea  of
           sephirothic emanation.
                The   Lightning  Flash  describes  the   creative   process,
           beginning with the unknown, unmanifest hidden God, and follows it
           through ten distinct stages to a change in the material world. It
           can be used to describe *any* change - lighting a match,  picking
           your  nose,  walking the dog - and novices are  usually  set  the
           exercise   of analyzing any arbitrarily chosen event in terms  of
           the Lightning Flash.  Because the Lightning Flash can be used  to
           understand  the inner process whereby the material world  of  the
           senses  changes  and evolves,  it is a key to  practical  magical
           work,  and because it is intended to account for *all* change  it
           follows that all change is equally magical,  and the word "magic"
           is   essentially   meaningless  (but  nevertheless   useful   for
           distinguishing   between  "normal"  and  "abnormal"   states   of
           consciousness, and the modes of causality which pertain to each).

                It also follows that the key to understanding our "spiritual
           nature"  does  not belong in the  spiritual  empyrean,  where  it
           remains  inaccessible,  but in *all* the routine  and  unexciting
           little  things  in life.  Everything is  equally  "spiritual",
           equally  "divine",  and there is more to be learned from  picking
           one's nose than there is in a spiritual discipline which puts you
           "here" and God "over there". The Lightning Flash ends in Malkuth,
           and it can be followed like a thread through the hidden  pathways
           of  creation  until  one arrives back at  the  source.  The  next
           chapter  will  retrace  the  Lightning  Flash  by  examining  the
           qualities of each sephira in more detail.

           [1]  Scholem,  Gershom  G.  "Major Trends in  Jewish  Mysticism",
                                       Schoken Books 1974

           [2]  Westcott, W. Wynn, ed. "Sepher Yetzirah". Many reprintings.

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           Chapter 4: The Sephiroth
           ========================
                This  chapter  provides a detailed look at each of  the  ten
           sephiroth  and  draws together material scattered  over  previous
           chapters.

           Malkuth
           -------
                Malkuth  is  the  Cinderella of the  sephiroth.  It  is  the
           sephira most often ignored by beginners,  the sephira most  often
           glossed  over in Cabalistic texts,  and it is not only the  most
           immediate of the sephira but it is also the most complex, and for
           sheer  inscrutability  it  rivals Kether -  indeed,  there  is  a
           Cabalistic aphorism that "Kether is in Malkuth,  and Malkuth  is
           in Kether, but after another manner".

                The  word Malkuth means "Kingdom",  and the sephira  is  the
           culmination of a process of emanation whereby the creative  power
           of  the  Godhead is progressively structured and  defined  as  it
           moves  down the Tree and arrives in a completed form in  Malkuth.
           Malkuth is the  sphere of matter,  substance,  the real, physical
           world.   In  the  least  compromising  versions  of   materialist
           philosophy (e.g. Hobbes) there is nothing beyond physical matter,
           and from that viewpoint the Tree of Life beyond Malkuth does  not
           exist:  our  feelings  of  identity  and  self-consciousness  are
           nothing  more  than  a by-product of chemical  reactions  in  the
           brain,  and the mind is a complex automata which suffers from the
           disease   of  metaphysical  delusions.   Kabbalah  is   *not*   a
           materialist  model  of reality,  but when we examine  Malkuth  by
           itself we find ourselves immersed in matter, and it is natural to
           think in terms of physics,   chemistry and molecular biology. The
           natural  sciences provide the most accurate models of matter  and
           the physical world that we have,  and it would be foolishness  of
           the  first  order  to imagine that Kabbalah  can  provide  better
           explanations  of the nature of matter on the basis of a study  of
           the  text  of  the  Old Testament.  Not  that  I  under-rate  the
           intuition  which  has gone into the making of Kabbalah  over  the
           centuries,  but  for  practical purposes the  average  university
           science  graduate knows (much) more about the material  stuff  of
           the  world than medieval Kabbalists,  and a grounding  in  modern
           physics is as good a way to approach Malkuth as any other.

                For  those  who are not comfortable with physics  there  are
           alternative,  more traditional ways of approaching  Malkuth.  The
           magical  image  of Malkuth is that of a young woman  crowned  and
           throned.  The woman is Malkah,  the Queen, Kallah, the Bride. She
           is  the  inferior mother,  a reflection and  realization  of  the
           superior mother Binah. She is the Queen who inhabits the Kingdom,
           and the Bride of the Microprosopus.  She is Gaia,  Mother  Earth,
           but of course she is not only the substance of this world; she is
           the body of the entire physical universe.

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                Some care is required when assigning Mother/Earth  goddesses
           to Malkuth,  because some of them correspond more closely to  the
           superior  mother  Binah.  There is a close  and  deep  connection
           between  Malkuth  and Binah which results in  the  two  sephiroth
           sharing   similar  correspondences,   and  one  of   the   oldest
           Cabalistic texts [1] has this to say about Malkuth:

                "The  title of the tenth path [Malkuth] is  the  Resplendent
                Intelligence.  It is called this because it is exalted above
                every head from where it sits upon the throne of  Binah.  It
                illuminates  the  numinosity  of all lights  and  causes  to
                emanate  the  Power  of the  archetype  of  countenances  or
                forms."

           One of the titles of Binah is Khorsia,  or Throne,  and the image
           which  this  text provides is that Binah provides  the  framework
           upon  which Malkuth sits.  We will return to  this  later.  Binah
           contains the potential of form in the abstract,  while Malkuth is
           is the fullest realization of form,  and both sephiroth share the
           correspondences of heaviness,  limitation,  finiteness,  inertia,
           avarice, silence, and death.

                The  female quality of Malkuth is often identified with  the
           Shekhinah,  the  female  spirit  of  God  in  the  creation,  and
           Cabalistic literature makes much of the (carnal) relationship of
           God and the Shekhinah.  Waite [7] mentions that the  relationship
           between God and Shekhinah is mirrored in the relationship between
           man and woman,  and provides a great deal of information on  both
           the  Shekhinah and what he quaintly calls "The Mystery  of  Sex".
           After  the  exile  of the Jews from  Spain  in  1492,  Kabbalists
           identified their own plight with the fate of the  Shekhinah,  and
           she  is pictured as being cast out into matter in much  the  same
           way as the Gnostics pictured Sophia,  the outcast divine  wisdom.
           The doctrine of the Shekhinah within Kabbalah and within  Judaism
           as a whole is complex and it is something I don't feel  competent
           to  comment further on;  more information can be found in  [3]  &
           [7].

                Malkuth   is  the  sphere  of  the  physical  elements   and
           Kabbalists  still  use the four-fold scheme which dates  back  at
           least  as  far  as Empedocles and  probably  the  Ark.  The  four
           elements correspond to four readily-observable states of matter:

                         solid     -     earth
                         liquid    -     water
                         gas       -     air
                         plasma    -     fire/electric arc (lightning)

           In  addition  it is not uncommon to include a  fifth  element  so
           rarified  and arcane that most people (self included) are  pushed
           to say what it is;  the fifth element is aethyr (or ether) and is
           sometimes called spirit.

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                The  amount  of  material  written  about  the  elements  is
           enormous,  and  rather than reproduce in bulk what is  relatively
           well-known  I will provide a rough outline so that those  readers
           who aren't familiar with Kabbalah will realize I am talking about
           approximately the same thing as they have seen before. A detailed
           description of the traditional medieval view of the four elements
           can  be  found in "The Magus" [2].  The  hierarchy  of  elemental
           powers can be found in "777" [4] and in Golden Dawn material  [5]
           - I have summarized a few useful items below:

                Element        Fire          Air       Water       Earth

                God Name       Elohim        Jehovah   Eheieh      Agla

                Archangel      Michael       Raphael   Gabriel     Uriel

                King           Djin          Paralda   Nichsa      Ghob

                Elemental      Salamanders   Sylphs    Undines     Gnomes

           It amused me to notice that the section on the elemental kingdoms
           in Farrar's "What Witches Do" [6] had been taken by Alex Saunders
           lock,  stock  and  barrel  from traditional  Cabalistic  and  CM
           sources.

                The elements in Malkuth are arranged as follows:

                                       South
                                       Fire

                        East          Zenith Aethyr+    West
                        Air           Nadir  Aethyr-    Water

                                      North
                                      Earth

           I have rotated the cardinal points through 180 degrees from their
           customary directions so that it is easier to see how the elements
           fit on the lower face of the Tree of Life:

                                     Tiphereth
                                       Fire

                        Hod           Yesod          Netzach
                        Air           Aethyr          Water

                                     Malkuth
                                      Earth

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           It  is important to distinguish between the elements in  Malkuth,
           where  we  are talking about real substance (the  water  in  your
           body,  the breath in your lungs),  and the elements on the  Tree,
           where we are using traditional correspondences *associated*  with
           the elements, e.g.:

                Earth: solid, stable, practical, down-to-earth

                Water: sensitive, intuitive, emotional, caring, fertile

                Air: vocal, communicative, intellectual

                Fire: energetic, daring, impetuous

                Positive Aethyr: glue, binding, plastic

                Negative Aethyr: unbinding, dissolution, disintegration

           Aethyr or Spirit is enigmatic, and I tend to think of it in terms
           of the forces which bind matter together.  It is almost certainly
           a coincidence (but nevertheless interesting) that there are  four
           fundamental forces - gravitational, electromagnetic, weak nuclear
           & strong nuclear - known to date, and current belief is that they
           can  be unified into one fundamental force.  On a  slightly  more
           arcane tack, Barret [2] has this to say about Aethyr:

                "Now   seeing   that  the  soul  is  the   essential   form,
                intelligible  and incorruptible,  and is the first mover  of
                the body, and is moved itself; but that the body, or matter,
                is of itself unable and unfit for motion, and does very much
                degenerate from the soul, it appears that there is a need of
                a more excellent medium:- now such a medium is conceived  to
                be  the  spirit  of the world,  or that which  some  call  a
                quintessence;  because it is not from the four elements, but
                a  certain first thing,  having its being above  and  beside
                them. There is, therefore, such a kind of medium required to
                be,  by which celestial souls [e.g.  forms] may be joined to
                gross  bodies,  and bestow upon them wonderful  gifts.  This
                spirit is in the same manner,  in the body of the world,  as
                our spirit is in our bodies;  for as the powers of our  soul
                are communicated to the members of the body by the medium of
                the spirit,  so also the virtue of the soul of the world  is
                diffused,  throughout  all  things,  by the  medium  of  the
                universal  spirit;  for there is nothing to be found in  the
                whole world that hath not a spark of the virtue thereof."

           Aethyr   underpins  the  elements  like  a  foundation  and   its
           attribution to Yesod should be obvious,  particularly as it forms
           the  linking  role between the ideoplastic world of  "the  Astral
           Light"  [8] and the material world.  Aethyr is often  thought  to
           come in two flavors - positive Aethyr, which binds, and negative
           Aethyr,  which  unbinds.  Negative  Aethyr  is  a  bit  like  the
           Universal Solvent, and requires as much care in handling ;-}

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                Working with the physical elements in Malkuth is one of  the
           most  important areas of applied magic,  dealing as it does  with
           the basic constituents of the real world.  The physical  elements
           are  tangible and can be experience in a very direct way  through
           recreations such as caving,  diving,  parachuting or firewalking;
           they bite back in a suitably humbling way,  and they provide  CMs
           with an opportunity to join the neo-pagans in the great outdoors.
           Our bodies themselves are made from physical stuff, and there are
           many Raja Yoga-like exercises which can be carried out using  the
           elements  as a basis for work on the body.  If you can stand  his
           manic intensity (Exercise 1:  boil an egg by force of will)  then
           Bardon [9] is full of good ideas.
                Malkuth is often associated with various kinds of  intrinsic
           evil,  and to understand this attitude (which I do not share)  it
           is necessary to confront the same question as thirteenth  century
           Kabbalists:  can  God be evil?  The answer to this  question  was
           (broadly speaking) "yes",  but Kabbalists have gone through  many
           strange  gyrations  in an attempt to avoid what was for  many  an
           unacceptable conclusion.  It was difficult to accept that famine,
           war, disease, prejudice, hate, death could be a part of a perfect
           being, and there had to be some way to account for evil which did
           not contaminate divine perfection. One approach was to sweep evil
           under  the  carpet,  and  in this case the  carpet  was  Malkuth.
           Malkuth became the habitation for evil spirits.
                If one examines the structure of the Tree without  prejudice
           then  it is difficult to avoid the conclusion that evil is  quite
           adequately  accounted for,  and there is no need to shuffle  evil
           to  the periphery of the Tree like a cleaner without  a  dustpan.
           The  emanation  of  any  sephirah  from  Chokhmah  downwards  can
           manifest as good or evil depending on circumstances and the point
           of view of those affected by the energy involved. This appears to
           have  been  understood  even at the time of the  writing  of  the
           "Zohar", where the mercy of God is constantly contrasted with the
           severity  of God,  and the author makes it clear that one has  to
           balance  the  other  -  you cannot have  the  mercy  without  the
           severity.  On the other hand, the severity of God is persistently
           identified  with  the rigors  of  existence  (form,  finiteness,
           limitation),  and while it is true that many of the things  which
           have  been  identified  with  evil  are  a  consequence  of   the
           finiteness of things, of being finite beings in a world of finite
           resources governed by natural laws with inflexible causality,  it
           not  correct  to  infer  (as  some  have)  that  form  itself  is
           *intrinsically* evil.

               The notion that form and matter are *intrinsically* evil, or
           in  some  way imperfect or not a part of God,  may  have  reached
           Kabbalah  from  a  number  of  sources. Scholem comments:

                "The  Kabbalah  of  the early  thirteenth  century  was  the
                offspring  of  a  union between  an  older  and  essentially
                Gnostic tradition represented by the book "Bahir",  and  the
                comparatively modern element of Jewish Neo-Platonism."

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           There  is  the possibility that the Kabbalists of  Provence  (who
           wrote  or  edited  the "Sepher Bahir")  were  influenced  by  the
           Cathars,  a  late form of Manicheanism.  Whether the  source  was
           Gnosticism,  Neo-Platonism,  Manicheanism or some combination  of
           all three,  Kabbalah has imported a view of matter and form which
           distorts the view of things portrayed by the Tree of Life, and so
           Malkuth ends up as a kind of cosmic outer darkness, a bin for all
           the  dirt,  detritus,  broken  sephira and dirty hankies  of  the
           creation.  Form is evil,  the Mother of Form is female, women are
           definitely and indubitably evil,  and Malkuth is the most  female
           of the sephira,  therefore Malkuth is most definitely evil...quod
           erat demonstrandum. By the time we reach the time of S.L. Mathers
           and  the  Golden Dawn there is a complete Tree  of  evil  demonic
           Klippoth  *underneath* Malkuth as a reflection of the "good"  Tree
           above it.  I believe this may have something to do with the  fact
           that  meditations  on Malkuth can easily  become  meditations  on
           Binah, and meditations on Binah have a habit of slipping into the
           Abyss,  and once in the Abyss it is easy to trawl up enough  junk
           to "discover" an averse Tree "underneath" Malkuth.  This view  of
           the  Klippoth,  or Shells,  as active,  demonic evil  has  become
           pervasive,  and the more energy people put into the demonic Tree,
           the  less  there is for the original.  Abolish  the  Klippoth  as
           demonic  forces,  and the Tree of Life comes alive with its  full
           power of good *and* evil.  The following quotation from  Bischoff
           [10] (speaking of the Sephiroth) provides a more rational view of
           the Klippoth:

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                "Since  their energy [of the sephiroth] shows three  degrees
                of  strength  (highest,  middle and  lowest  degree),  their
                emanations group accordingly in sequence. We usually imagine
                the   image  of  a  descending  staircase.   The   Kabbalist
                prefers to  see this fact as a decreasing alienation of  the
                central  primeval  energy.  Consequently  any  less  perfect
                emanation  is  to him the cover or shell  (Klippah)  of  the
                preceding,  and so the last (furthest) emanations being the
                so-called material things are the shell of the total and are
                therefore called (in the actual sense) Klippoth."

           This is my own view;  the shell of something is the accretion  of
           form  which  it accumulates as energy comes  down  the  Lightning
           Flash. If the shell can be considered by itself then it is a dead
           husk  of  something which could be alive - it preserves  all  the
           structure  but there is no energy in it to bring it  alive.  With
           this interpretation the Klippoth are to be found  everywhere:  in
           relationships,  at work, at play, in ritual, in society. Whenever
           something  dies and people refuse to recognize that it  is  dead,
           and cling to the lifeless husk of whatever it was, then you get a
           Klippah.  For this reason one of the vices of Malkuth is Avarice,
           not only in the sense of trying to acquire material  things,  but
           also  in the sense of being unwilling to let go of anything, even
           when it has become dead and worthless.  The Klippah of Malkuth is
           what you would get if the Sun went out:  Stasis, life frozen into
           immobility.

                The  other  vice  of Malkuth is Inertia,  in  the  sense  of
           "active resistance to motion;  sluggish;  disinclined to move  or
           act".  It is visible in most people at one time or  another,  and
           tends  to  manifest  when a  task  is  new,  necessary,  but  not
           particularly exciting, there is no excitement or "natural energy"
           to keep one fired up, and one has to keep on pushing right to the
           finish.  For  this  reason  the obligation  of  Malkuth  is  (has
           to be) self-discipline.

                The  virtue  of Malkuth is Discrimination,  the  ability  to
           perceive  differences.  The ability to perceive differences is  a
           necessity  for any living organism,  whether a bacteria  able  to
           sense  the gradient of a nutrient or a kid working out  how  much
           money  to  wheedle out of his parents.  As Malkuth is  the  final
           realization  of  form,  it is  the sphere where  our  ability  to
           distinguish between differences is most pronounced.  The capacity
           to  discriminate  is  so fundamental to survival  that  it  works
           overtime and finds boundaries and distinctions everywhere - "you"
           and  "me",  "yours" and "mine",  distinctions of  "property"  and
           "value"  and "territory" which are intellectual  abstractions  on
           one  level  (i.e.  not real) and fiercely defended  realities  on
           another  (i.e.  very real indeed).  I am not going to  attempt  a
           definition  of real and unreal,  but it is the case that much  of
           what we think of as real is unreal,  and much of what we think of
           as  unreal  is real,  and we need the same  discrimination  which
           leads  us into the mire to lead us out again.  Some people  think
           skin color is a real measure of intelligence;  some don't.  Some
           people  think gender is a real measure of  ability;  some  don't.
           Some people judge on appearances;  some don't. There is clearly a
           difference between a bottle of beer and a bottle of piss,  but is
           the color of the *bottle* important?  What *is* important?

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          What differences are real, what matters?  How much energy do we devote
           to things which are "not real".  Am I able to perceive how much I
           am being manipulated by a fixation on unreality?  Are my goals in
           life "real",  or will they look  increasingly silly and  immature
           as I grow older?  For that matter,  is Kabbalah "real"?  Does  it
           provide  a  useful model of reality,  or is it the remnant  of  a
           world-view which should have been put to rest centuries ago?  One
           of  the  primary  exercises  of an initiate  into  Malkuth  is  a
           thorough examination of the question "What is real?".

                The  Spiritual  Experience  of  Malkuth  is  variously   the
           Knowledge and Conversation of the Holy Guardian Angel  (HGA),  or
           the Vision of the HGA (depending on who you believe).  I vote for
           the  Vision  of  the  HGA  in  Malkuth,  and  the  Knowledge  and
           Conversation  in Tiphereth.  What is the HGA?  According  to  the
           Gnosticism  of  Valentinus each person has a guardian  angel  who
           accompanies  that individual throughout their life and reveals  the
           gnosis;  the angel is in a sense the divine Self.  This belief is
           identical  to  what  I was taught by the  person  who  taught  me
           Kabbalah,  so  some  part of Gnosticism  lives  on.  The  current
           tradition concerning the HGA almost certainly entered the Western
           Esoteric Tradition as a consequence of S.L.  Mather's translation
           [11]  of  "The Book of the Sacred Magic of Abramelin  the  Mage",
           which  contains  full details of a lengthy ritual to  attain  the
           Knowledge  and Conversation of the HGA.  This ritual has  had  an
           important  influence  on twentieth century magicians  and  it  is
           often attempted and occasionally completed.

                The  powers  of Malkuth are invoked by means  of  the  names
           Adonai ha Aretz and Adonai Melekh, which mean "Lord of the World"
           and "The Lord who is King" respectively. The power is transmitted
           through the world of Creation by the archangel Sandalphon, who is
           sometimes referred to as "the Long Angel",  because his feet  are
           in Malkuth and his head in Kether, which gives him an opportunity
           to chat to Metatron,  the Angel of the Presence.  The angel order
           is  the Ashim,  or Ishim,  sometimes translated as the "souls  of
           fire", supposedly the souls of righteous men and women.

           In concluding this section on Malkuth,  it worth emphasizing that
           I  have  chosen  deliberately not to explore  some  major  topics
           because there are sufficient threads for anyone with an  interest
           to  pick up and follow for themselves.  The image of  Malkuth  as
           Mother  Earth  provides a link between Kabbalah  and  a  numinous
           archetype with a deep significance for some. The image of Malkuth
           as physical substance provides a link into the sciences,  and  it
           is  the  case  that at the limits of  theoretical  physics  one's
           intuitions seem to be slipping and sliding on the same reality as
           in Kabbalah.  The image of Malkuth as the sphere of the  elements
           is  the key to a large body of practical magical technique  which
           varies  from yoga-like concentration on the bodily  elements,  to
           nature-oriented work in the great outdoors.  Lastly,  just as the
           design of a building reveals much about its builders,  so Malkuth
           can reveal a great deal about Kether - the bottom of the Tree and
           the top have much in common.

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           References:

           [1]  Westcott,  W. Wynn, ed. "Sepher Yetzirah", many editions.

           [2] Barrett, Francis, "The Magus", Citadel 1967.

           [3] Scholem,  Gershom G.,  "Major Trends in  Jewish  Mysticism",
                                       Schocken 1974

           [4] Crowley, A, "777", an obscure reprint.

           [5] Regardie, Israel, "The Complete Golden Dawn System of Magic",
                                  Falcon, 1984.

           [6] Farrar, Stewart, "What Witches Do", Peter Davies 1971.

           [7] Waite, A.E, "The Holy Kabbalah", Citadel.

           [8] Levi, Eliphas, "Transcendental Magic", Rider, 1969.

           [9] Bardon, Franz, "Initiation into Hermetics", Dieter
                               Ruggeberg 1971

           [10] Bischoff, Dr. Erich, "The Kabbala", Weiser 1985.

           [11] Mathers,  S.L.,  "The Book of the Sacred Magic of  Abramelin
                                  the Mage", Dover 1975.

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          Chapter 4: The Sephiroth (continued)
          ========================
               This  chapter  provides a detailed look at each of  the  ten
          sephiroth  and  draws together material scattered  over  previous
          chapters.

          Yesod
          -----

               Yesod means "foundation",  and that is what Yesod is:  it is
          the  hidden  infrastructure  whereby  the  emanations  from   the
          remainder  of  the Tree are transmitted to the  sephira  Malkuth.
          Just as a large building has its air-conditioning ducts,  service
          tunnels,  conduits,  electrical wiring, hot and cold water pipes,
          attic  spaces,  lift shafts,  winding  rooms,  storage  tanks,  a
          telephone exchange etc,  so does the Creation,  and the external,
          visible   world  of  phenomenal  reality  rests   (metaphorically
          speaking)   upon  a  hidden  foundation  of   occult   machinery.
          Meditations  on  the nature of Yesod tend to be  full  of  secret
          tunnels and concealed mechanisms, as if the Creation was a Gothic
          mansion  with  a secret door behind every mirror,  a  passage  in
          every wall,  a pair of hidden eyes behind every portrait,  and  a
          subterranean world of forgotten tunnels leading who knows  where.
          For this reason the Spiritual Experience of Yesod is aptly  named
          "The Vision of the Machinery of the Universe".

               Many  Yesod  correspondences  reinforce  this  notion  of  a
          foundation,  of something which lies behind,  supports and  gives
          shape to phenomenal reality.  The magical image of Yesod is of "a
          beautiful  naked man,  very strong".  The image which springs  to
          mind  is that of a man with the world resting on  his  shoulders,
          like  one  of  the misrepresentations of  the  Titan  Atlas  (who
          actually held up the heavens,  not the world). The angel order of
          Yesod is the Cherubim, the Strong Ones, the archangel is Gabriel,
          the Strong or Mighty One of God,  and the God-name is Shaddai  el
          Chai,  the Almighty Living God.

               The idea of a foundation suggests that there is a  substance
          which lies behind physical matter and "in-forms it" or "holds  it
          together",  something less structured, more plastic, more refined
          and rarified,  and this "fifth element" is often called aethyr. I
          will  not attempt to justify aethyr in terms of  current  physics
          (the  closest  concept  I have found is  the  hypothesized  Higgs
          field); it is a convenient handle on a concept which has enormous
          intuitive  appeal to many magicians,  who,  when asked how  magic
          works,  tend  to  think in terms of a medium  which  is  directly
          receptive  to  the will,  something which is plastic and  can  be
          shaped through concentration and imagination, and which transmits
          their  artificially  created forms  into  reality.  Eliphas  Levi
          called  this  medium the "Astral Light".  It is also  natural  to
          imagine  that  mind,  consciousness,  and  the  soul  have  their
          habitation in this substance, and there are volumes detailing the
          properties of the "Etheric Body",  the "Astral Body", the "Causal
          Body" [1,2] and so on. I don't take this stuff too seriously, but
          I do like to work with the kind of natural intuitions which occur
          spontaneously  and  independently in a large number of  people  -
          there  is  power  in these intuitions - and it is  a  mistake  to
          invalidate  them  because they sound cranky.  When I  talk  about

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          aethyr  or  the  Astral Light,  I mean there  is  an  ideoplastic
          substance  which  is subjectively real  to  many  magicians,  and
          explanations  of  magic  at the level  of  Yesod  revolve  around
          manipulating this substance using desire, imagination and will.
               The fundamental nature of Yesod is that of  *interface*;  it
          interfaces the rest of the Tree of Life to Malkuth. The interface
          is  bi-directional;  there are impulses coming down from  Kether,
          and echoes bouncing back from Malkuth.  The idea of interface  is
          illustrated in the design of a computer system: a computer with a
          multitude  of  worlds hidden within it is a source  of  heat  and
          repair  bills  unless  it has peripheral  interfaces  and  device
          drivers to interface the world outside the computer to the  world
          "inside"  it;  add  a keyboard and a mouse and a  monitor  and  a
          printer  and you have opened the door into another  reality.  Our
          own senses have the same characteristic of being a bi-directional
          interface  through which we experience the world,  and  for  this
          reason  the  senses correspond to Yesod,  and not only  the  five
          traditional senses - the "sixth sense" and the "second sight" are
          given  equal  status,   and  so  Yesod  is  also  the  sphere  of
          instinctive psychism,  of clairvoyance,  precognition, divination
          and  prophecy.  It is also clear from accounts of lucid  dreaming
          (and personal experience) that we possess the ability to perceive
          an inner world as vividly as the outer,  and so to Yesod  belongs
          the inner world of dreams,  daydreams and vivid imagination,  and
          one  of  the titles of Yesod is "The Treasure House  of  Images".

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               To  Yesod is attributed Levanah,  the Moon,  and  the  lunar
          associations of tides,  flux and change,  occult  influence,  and
          deeply   instinctive   and  sometimes   atavistic   behavior   -
          possession,   mediumship,  lycanthropy  and  the  like.  Although
          Yesod is the foundation and it has associations with strength, it
          is  by  no means a rigid scaffold supporting a world  in  stasis.
          Yesod  supports the world just as the sea supports all  the  life
          which lives in it and sails upon it,  and just as the sea has its
          irresistible currents and tides, so does Yesod. Yesod is the most
          "occult"  of the sephiroth,  and next to Malkuth it is  the  most
          magical, but compared with Malkuth its magic is of a more subtle,
          seductive,  glamorous and ensnaring kind.  Magicians are drawn to
          Yesod  by the idea that if reality rests on a hidden  foundation,
          then  by  changing the foundation it is possible  to  change  the
          reality.  The magic of Yesod is the magic of form and appearance,
          not   substance;   it  is  the  magic   of   illusion,   glamour,
          transformation, and   shape-changing.   The  most   sophisticated
          examples of this are to be found in modern marketing, advertising
          and  image consultancies.  I do not jest.  My tongue is not  even
          slightly  in my cheek.  The following quote was taken  from  this
          morning's paper [3]:

               Although  the changes look cosmetic,  those responsible  for
               creating  corporate  image  argue  that  a  redesign  of   a
               company's uniform or name is just the visible sign of a much
               larger transformation.

               "The majority of people continue to misunderstand and  think
               that  it is just a logo,  rather than understanding  that  a
               corporate identity programme is actually concerned with  the
               very commercial objective of having a strong personality and
               single-minded,    focussed    direction   for   the    whole
               organization, " said Fiona Gilmore, managing director of the
               design company Lewis Moberly.  "It's like planting an  acorn
               and then a tree grows.  If you create the right *foundation*
               (my  itals)  then you are building a whole culture  for  the
               future of an organization."

          I don't know what Ms.  Gilmore studies in her spare time, but the
          idea  that it is possible to manipulate reality  by  manipulating
          symbols and appearances is entirely magical.  The same article on
          corporate identity continues as follows:

               "The scale of the BT relaunch is colossal. The new logo will
               be  painted on more than 72,000 vehicles  and  trailers,  as
               well as 9,000 properties.
               The  company's 92,000 public payphones will get new  decals,
               and  its 90 shops will have to changed,  right down  to  the
               yellow door handles.  More than 50,000 employees are  likely
               to need new uniforms or "image clothing".

          Note  the emphasis on *image*.  The company in question  (British
          Telecom)  is  an ex-public monopoly with  an  appalling  customer
          relations  problem,   so  it  is  changing  the  color  of   its
          door handles! This is Yesodic magic on a gigantic scale.

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               The  image  manipulators gain most of their power  from  the
          mass-media.  The  mass-media correspond to two  sephiroth:  as  a
          medium of communication they belong in Hod,  but as a  foundation
          for our perception of reality they belong in Yesod. Nowadays most
          people form their model of what the world (in the large) is  like
          via the media.  There are a few individuals who travel the  world
          sufficiently  to have a model based on personal  experience,  but
          for most people their model of what most of the world is like  is
          formed by newspapers,  radio and television;  that is,  the media
          have become an extended (if inaccurate) instrument of perception.
          Like  our  "normal"  means of perception  the  media  are  highly
          selective in the variety and content of information provided, and
          they  can be used by advertising agencies and other  manipulative
          individuals to create foundations for new collective realities.

               While on the subject of changing perception to assemble  new
          realities,  the following quote by "Don Juan" [4] has a definite
          Cabalistic flavour:

               "The next truth is that perception takes place," he went on,
               "because  there  is  in  each of  us  an  agent  called  the
               assemblage   point  that  selects  internal   and   external
               emanations for alignment.  The particular alignment that  we
               perceive  as  the world is the product of  a  specific  spot
               where our assemblage point is located on our cocoon."

          One of the titles of Yesod is "The Receptacle of the Emanations",
          and  its function is precisely as described above - Yesod is  the
          assemblage  point which assembles the emanations of the  internal
          and the external.

               In  addition  to the  deliberate,  magical  manipulation  of
          foundations, there are other important areas of magic relevant to
          Yesod.  Raw, innate psychism is an ability which tends to improve
          as more attention is devoted to creative visualization,  focussed
          meditation (on Tarot cards for example),  dreams (e.g.  keeping a
          dream  diary),   and  divination.   Divination  is  an  important
          technique  to  practice even if you feel you are terrible  at  it
          (and  especially  if  you  think  it  is  nonsense),  because  it
          reinforces  the  idea  that it is permissible  to  "let  go"  and
          intuits  meanings into any pattern.  Many people have  difficulty
          doing  this,  feeling  perhaps  that they will  be  swamped  with
          unreason (recalling Freud's fear, expressed to Jung, of needing a
          bulwark  against the "black mud of occultism"),  when in  reality
          their minds are swamped with reason and could use a holiday.  Any
          divination system can be used,  but systems which emphasize  pure
          intuition are best (e.g.  Tarot,  runes,  tea-leaves,  flights of
          birds,  patterns on the wallpaper,  smoke. I heard of a Kabbalist
          who  threw a cushion into the air and carried out  divination  on
          the  basis  of the number of pieces of foam stuffing  which  fell
          out).  Because  Yesod  is a kind of aethyric  reflection  of  the
          physical world,  the image of and precursor to  reality,  mirrors
          are an important tool for Yesod magic.  Quartz crystals are  also
          used,   probably  because  of  the  use  of  crystal  balls   for
          divination,  but also because quartz crystal and amethyst have  a
          peculiarly  Yesodic quality in their own right.  The average  New
          Age shop filled with crystals, Tarot cards, silver jewelry (lunar
          association),  perfumes, dreamy music, and all the glitz, glamour

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          and  glitter  of a demonic magpie's nest,  is like a  temple  to
          Yesod.  Mirrors  and  crystals are used passively  as  foci  for
          receptivity, but they can also be used actively for certain kinds
          of  aethyric magic - there is an interesting book on  making  and
          using magic mirrors which builds on the kind of elemental magical
          work carried out in Malkuth [5].

               Yesod  has  an  important  correspondence  with  the  sexual
          organs. The correspondence occurs in three ways. The first way is
          that when the Tree of Life is placed over the human  body,  Yesod
          is positioned over the genitals. The author of the Zohar is quite
          explicit about "the remaining members of the  Microprosopus",  to
          the  extent that the relevant paragraphs in Mather's  translation
          of "The Lesser Holy Assembly" remain in Latin to avoid  offending
          Victorian sensibilities.

               The  second  association of Yesod with the  genitals  arises
          from  the  union  of the Microprosopus and  his  Bride.  This  is
          another recurring theme in Kabbalah, and the symbolism is complex
          and  refers  to several distinct  ideas,  from  the  relationship
          between  man and wife to an internal process within the  body  of
          God: e.g [6].

               "When  the  Male  is  joined  with  the  Female,  they  both
               constitute one complete body,  and all the Universe is in  a
               state of happiness, because all things receive blessing from
               their perfect body. And this is an Arcanum."

          or, referring to the Bride:

               "And she is mitigated,  and receiveth blessing in that place
               which is called the Holy of Holies below."

          or, referring to the "member":

               "And  that  which floweth down into that place where  it  is
               congregated,  and  which is emitted through that  most  holy
               Yesod,  Foundation,  is entirely white,  and therefore is it
               called Chesed.
               Thence  Chesed entereth into the Holy of Holies;  as  it  is
               written Ps.  cxxxiii.  3 'For there Tetragrammaton commanded
               the blessing, even life for evermore.'"

          It  is  not difficult to read a great deal into  paragraphs  like
          this,  and there are many more in a similar vein.  Suffice to say
          that  the  Microprosopus  is often identified  with  the  sephira
          Tiphereth,  the  Bride is the sephira Malkuth,  and the point  of
          union between them is obviously Yesod.

               The  third and more abstract association between  Yesod  and
          the  sexual  organs  arises because  the  sexual  organs  are  a
          mechanism  for perpetuating the *form* of a living  organism.  In
          order to get close to what is happening in sexual reproduction it
          is worth asking the question "What is a computer program?". Well,
          a  computer program indisputably begins as an idea;  it is not  a
          material  thing.  It can be written down in various ways;  as  an
          abstract  specification  in set theoretic notation akin  to  pure
          mathematics,  or  as  a  set of  recursive  functions  in  lambda

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          calculus;  it  could be written in several different  high  level
          languages - Pascal,  C,  Prolog,  LISP, ADA, ML etc. Are they all
          they same program? Computer scientists wrestle with this problem:
          can we show that two different programs written in two  different
          languages  are  in some sense functionally  identical?  It  isn't
          trivial  to do this because it asks fundamental  questions  about
          language  (any  language)  and meaning,  but it  is  possible  in
          limited  cases  to  produce  two  apparently  different  programs
          written   in  different  languages  and  assert  that  they   are
          identical.   Whatever   the  program  is,   it  seems  to   exist
          independently of any particular language,  so what is the program
          and  where is it?  Let us ignore that chestnut and go on  to  the
          next  level.  Suppose we write the program down.  We could do  it
          with  a pencil.  We could punch holes in paper.  We  could  plant
          trees in a pattern in a field.  We can line up magnetic  domains.
          We can burn holes in metal foil.  I could have it tattooed on  my
          back. We can transform it into radically different forms (that is
          what compilers and assemblers do). It obviously isn't tied to any
          physical representation either.  What about the computer it  runs
          on?  Well,  it  could be a conventional one made with CMOS  chips
          etc.....but  aren't there a lot of different kinds and  makes  of
          computer, and they can all run the same program. It is also quite
          practical  to build computers which *don't* use electrons  -  you
          could use mechanics or fluids or ball bearings - all you need  to
          do  is  produce  something with the  functionality  of  a  Turing
          machine, and that isn't hard. So not only is the program not tied
          to any particular physical representation,  but the same goes for
          the  computer itself,  and what we are left with is two puffs  of
          smoke.  On another level this is crazy;  computers are real, they
          do  real things in the real world,  and the programs  which  make
          them work are obviously real too....aren't they?
               Now apply the same kind of scrutiny to living organisms, and
          the mechanism of reproduction. Take a good look at nucleic acids,
          enzymes,  proteins etc., and ask the same kind of questions. I am
          not  implying  that  life is a sort of program,  but  what  I  am
          suggesting is that if you try to get close to what constitutes  a
          living  organism  you  end up with another puff of  smoke  and  a
          handful  of  atoms which could just as well be  ball-bearings  or
          fluids  or....The thing that is being perpetuated through  sexual
          reproduction is something quite abstract and immaterial; it is an
          abstract  form preserved and encoded in a particular  pattern  of
          chemicals,  and if I was asked which was more real, the transient
          collection  of chemicals used,  or the abstract  form  itself,  I
          would answer "the form". But then, I am a programmer, and I would
          say that.

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               I   find  it  astonishing  that  there  are  any   hard-core
          materialists left in the world.  All the important stuff seems to
          exist at the level of puffs of smoke,  what Kabbalists call form.
          Roger Penrose,  one of the most eminent mathematicians living has
          this to say [7]:

               "I  have made no secret of the fact that my  sympathies  lie
               strongly  with the Platonic view that mathematical truth  is
               absolute,  external and eternal,  and not based on  man-made
               criteria;  and  that  mathematical objects have  a  timeless
               existence of their own,  not dependent on human society  nor
               on particular physical objects."

          "Ah  Ha!"  cry  the  materialists,   "At  least  the  atoms   are
          real." Well,  they  are until you start pulling them  apart  with
          tweezers and end up with a heap of equations which turn out to be
          the linguistic expression of an idea. As Einstein said, "The most
          incomprehensible   thing   about  the  world  is   that   it   is
          comprehensible",  that  is,  capable of being described  in  some
          linguistic form.
               I am not trying to convince anyone of the "rightness" of the
          Cabalistic  viewpoint.  What I am trying to do is show that  the
          process  whereby  form is impressed on matter  (the  relationship
          between  Yesod  and Malkuth) is not  arcane, theosophical  mumbo-
          jumbo;  it is an issue which is alive and kicking, and the closer
          we  get  to  "real things" (and that  certainly  includes  living
          organisms),  the better the Cabalistic model (that form precedes
          manifestation, that there is a well-defined process of formation
          with the "real world" as an outcome) looks.

          The  illusion of Yesod is security,  the kind of  security  which
          forms the foundation of our personal existence in the world. On a
          superficial level our security is built out of  relationships,  a
          source of income, a place to live, a vocation, personal power and
          influence etc,  but at a deeper level the foundation of  personal
          identity  is  built  on a series  of  accidents,  encounters  and
          influences  which  create the illusion of who  we  are,  what  we
          believe  in,  and  what we stand for.  There is  a  warm,  secure
          feeling  of knowing what is right and wrong,  of doing the  right
          thing,  of living a worthwhile life in the service of  worthwhile
          causes,  of having a uniquely privileged vantage point from which
          to  survey  the problems of life (with all  the  intolerance  and
          incomprehension of other people which accompanies this  insight),
          and conversely there are feelings of despair, depression, loss of
          identity,  and  existential  terror  when a crack  forms  in  the
          illusion,  and  reality shows through - Castaneda calls  it  "the
          crack in the world".  The smug,  self-perpetuating illusion which
          masquerades  as  personal identity at the level of Yesod  is  the
          most astoundingly difficult thing to shift or destroy.  It fights
          back  with  all  the  resources  of  the  personality,   it  will
          enthusiastically embrace any ally which will help to shore up its

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          defenses   -  religious,   political  or   scientific   ideology;
          psychological,   sociological,   metaphysical  and   theosophical
          claptrap (e.g.  Kabbalah); the law and popular morality; in fact,
          any  beliefs  which  give it the power to  retain  its  identity,
          uniqueness and integrity.  Because this parasite of the soul uses
          religion (and its esoteric offshoots) to sustain itself they have
          little  or  no  power  over it and become a  major  part  of  the
          problem.
               There  are  various ways of overcoming this  personal  demon
          (Carroll [8],  in an essay on the subject,  calls it  Choronzon),
          and the two I know best are the cataclysmic and the abrasive. The
          first method involves a shock so extreme that it is impossible to
          be  the  same person again,  and if enough preparation  has  gone
          before  then it is possible to use the shock to rebuild  oneself.
          In  some  cases this doesn't happen;  I have  noticed  that  many
          people  with  very rigid religious beliefs  talk  readily   about
          having  suffered  traumatic experiences,  and the  phenomenon  of
          hysterical conversion among soldiers suffering from war  neuroses
          is well known.  The other method,  the abrasive,  is to wear away
          the demon of self-importance,  to grind it into nothing by  doing
          (for  example) something for someone else for which one  receives
          no thanks, praise, reward, or recognition. The task has to be big
          enough  and awful enough to become a demon in its own  right  and
          induce  all  the  correct feelings of compulsion (I  have  to  do
          this),  helplessness (I'll never make it),   indignation  (what's
          the point,  it's not my problem anyway),  rebellion (I  won't,  I
          won't, not anymore), more compulsion (I can't give up), self-pity
          (how  did  I get into this?),  exhaustion (Oh  No!  Not  again!),
          despair  (I can't go on),  and finally a kind of submission  when
          one's  demon hasn't the energy to put up a struggle any more  and
          simply gives up.  The woman who taught me Kabbalah used both  the
          cataclysmic  and  the  abrasive  methods  on  her  students  with
          malicious  glee  -  I will discuss this in  more  detail  in  the
          section on Tiphereth.

               The virtue of Yesod is independence, the ability to make our
          own foundations,  to continually rebuild ourselves, to reject the
          security  of comfortable illusions and confront  reality  without
          blinking.

               The vice of Yesod is idleness.  This can be contrasted  with
          the  inertia of Malkuth.  A stone is inert because it  lacks  the
          capacity to change,  but in most circumstances people can  change
          and can't be bothered.  At least,  not today. Yesod has a dreamy,
          illusory, comfortable, *seductive* quality, as in the Isle of the
          Lotus  Eaters - how else could we live as if death  and  personal
          annihilation only happened to other people?

               The  Klippothic aspect of Yesod occurs when foundations  are
          rotten  and  disintegrating and only the  superficial  appearance
          remains  unchanged - Dorian Gray springs to mind,  or cases where
          the  brain is damaged and the body remains and carries out  basic
          instinctive  functions,  but the person is dead as far  as  other
          people are concerned.  Organizations are just as prone to this as
          people.

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          [1] A.E.  Powell,  "The Etheric Double",  Theosophical Publishing
                              House, 1925

          [2] A.E.  Powell,  "The Astral Body",  Theosophical Publishing
                              House, 1927

          [3] "It's the Image Men We Answer To",  The Sunday  Times,  6th.
                                                  Jan 1991

          [4] Castenada, Carlos, "The Fire from Within", Black Swan, 1985.

          [5] N.  R.  Clough, "How to Make and Use Magic Mirrors", Aquarian
                               1977

          [6] S.L.  Mathers, "The Kabbalah Unveiled", Routledge & Kegan Paul
                              1981

          [7] Roger Penrose,  "The Emperor's New Mind",  Oxford  University
                               Press 1989

          [8] Peter J. Carroll, "Psychonaut", Samuel Weiser 1987.

          Copyright Colin Low 1991

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Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

                  Footprints in the Chamber - Towards a Quantum Qabbala,
                                       by Fra.: +0-
 
          The Qabbala has through the ages been used as a directory towards
          the understanding of the universe and man`s relationship to it.
          Since former Aeons of magick have had their perceptions rooted in
          the observance of simple cause and effect relationships, the Qabbala
          itself, having attained its nascence in the earlier traditions, was
          unfortunately bogged down by this limited apprehension of the
          universe. Here mathematics as used in a more or less Pythagorean
          context provide a sort of key with which to approach the
          unfathomable nature of human consciousness.
 
          To this very day there are groups which still adhere to and openly
          practice the more traditional ramifications of Qabbalistic
          principles which are still firmly rooted in the mire of Nineteenth
          Century Newton-sewed-it-all-up-there-are-no-more-mysteries physics.
          But of course, owing to the leaps and bounds acquired by a very
          unpredictable but consistent quantum model of reality as observed in
          our laboratories, this simplistic view is necessarily obsolete. We
          no longer live, we have learned (if indeed we ever did) in a simple
          cause and effect universe where the source can always be gleaned
          from observable effect. For the same reasons, Newtonian-based magic
          must give way to a more quantum model. Newton`s apple must now take
          into consideration Heisenberg`s Uncertainty Principle. The secret
          wisdom must follow suit towards quantumization.
 
          Another unfortunate tendency of some modern practioners of Qabbala
          is to continue to regard everything from the standpoint of the
          Demiurge, Yahweh, which of course is the basis of the now obsolete
          (and dangerous) Judeo-Christian foundation of religious thought
          which has held western civilization in its thrall for about two
          thousand years. Personally I find it amazing that modern
          practioners, who despite no real Semitic disposition still practice
          an unmistakably orthodox Jewish mysticism. It was Aleister Crowley,
          that great Qabbalistic agent provocateur, who initiated the process
          of liberating the Qabbala from its otherwise Judaic orientation.
          (This is not anti-semitism but a necessary step towards individual
          development. It must also be stated that a Qabbala had been in use
          centuries earlier by the Egyptians. The Jews merely adopted it to
          their own religious precepts. They didn`t invent it. The actual
          origin most likely predates Egyptian history.)
 
          Crowley emphasized that the enlightened magician must, after careful
          study and application of his knowledge, develop his own Qabbalistic
          framework. By virtue of this the magician has arrived at a more
          chaotic paradigm in opposition to a purely empirical view. Crowley,
          by adapting the Qabbala to a Thelemic context initiated that first
          leap forward into the quantum age. Thus, the foundation for a more
          quantum/chaotic system was lain.
 

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          I would like now to redefine the secret wisdom in terms of
          quantumization as follows:
          "The Qabbala is a table of observed synchronicities wherein multi-
          dimensional potentia overlap into the field of perception implying a
          correlation/interaction as perceived on a three-dimensional plane."
          The sum of the parts of the whole is determined by conceptual
          visualization and the observer`s ostensible observation thereof. It
          is therefore merely a perceptual tool for perceiving hidden meaning
          in the world determined entirely by the perceived-perception of the
          perciper (in the language of Satre), which will alter its form and
          content (via expansion and contradiction) according to the
          percipere`s own innate tendencies.
 
          The qabbala is no longer merely a mathematical construct of an
          ordered universe as conceived by divine will. Instead it becomes a
          kind of computerized network of extra-sensory information. Even the
          idea of a prima causa itself may be inadequate as well. This idea is
          based solely upon a linear time frame and is therefore a corollary
          of our erroneous perception of time whose actual nature may tend
          more towards the cyclical. Primitive man, for example was very well
          aware of this fact, and acted in accordance with it. (This may have
          to do with primitive people being more in tune with their own
          circadian rhythms. This expresses a more lunar-intuitive cycle
          rather than our own solar one.) If perception of time is based upon
          natural rhythms which effect the body coupled with our observance of
          nature, then our concept of time is entirely contrary to what nature
          itself is telling us. We are thus unaligned with a proper time
          framework. Since a cycle is essentially a circle, no beginning or
          ending can be found. And, it is already been theorized that there
          are other dimensions of reality in which time as we know it (in a
          durational, linear sense of perception) simply cannot exist.
 
          The universe has again and again defied our attempts a definable
          order upon it. Yet, mysteriously it does seem to act intelligently,
          even though this cannot be grasped by a rigid point A to point B
          structure. What emerges is a kind of chaotic mandala structure, and
          it is the task of quantum qabbalism to apprehend, as much as is
          possible, the interior of this structure. This opens the doors to
          practical mysticism as opposed to impractical mysticism. The qabbala
          must then be updated to accommodate this vital realization in regard
          to its properties of being able to regulate perceptive awareness via
          interacting forces springing from more or less hidden dimensions
          whose effect is known but not the cause.

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          The understanding of the intention of creation is a product of the
          mind of the qabbalist himself. The fabric of reality is thereby
          flexible, effected by his own experience of it, and in turn, this
          experience determines his perception of it, which is altered by the
          interaction of these elements, more clearly understood as a
          transaction. In other words, one perceives his environment and that
          environment by virtue of one`s perception of it begins to act
          accordingly to the reality model which is believed to be true. This
          could be described as a kind of Copenhagen Interpretation as applied
          to qabbalistic principles. The qabbalist then shares a unique
          position of receiving qabbalistic impressions via observable
          systematic synchronicities by means of inclination represented in
          his own psyche. These impressions will translate back as meaningful
          data insofar as the transaction between observer and the observed
          becomes enacted. His perception modifies the universe and in turn,
          the universe modifies his perception. (This can serve as a
          representation of the union of microprosopus and macroprosopus.) The
          feedback of this required information will be meaningful to him
          alone as it is a byproduct of his own psychic field. He becomes a
          kind of decoder of esoteric information which he has learned to
          process.
 
          From this quantum/chaos framework the qabbala can be regarded as a
          four (or five) dimensional transaction as revealed in the mundane
          world, whereby an enriched quality of information provides the key
          to a higher understanding of the universe and of oneself, provided
          the person in question is capable of processing this information.
          From this perspective, ghosts, poltergeists, and other enigmas of
          paranormal phenomena can be understood as failed communication or
          remnants of a highly coded system which hasn`t been solved. The
          problem arises when one dimension fails to adequately "translate"
          into another. You might term this the Tower of Babel Effect. The
          information being received is misinterpreted due to inadequate tools
          of reception and perhaps an inability to use tools properly. There
          is also a basic misunderstanding of what this information means and
          to what extent the source can be determined. This is a little like
          trying to demonstrate fourth dimension physics by a purely three
          dimensional means. The instances of paranormal phenomena as
          described above, may be due to a discrepancy of overlapping
          dimensions which allows for a greater margin of error which impedes
          effective communication between the dimensions themselves. One is
          reminded of Plato`s parable of the cave, wherein the shadows of the
          things observed on the wall of the cave are mistaken for reality
          itself. Granted, a shadow does resemble the object projecting it,
          but it is hardly the object itself. It is the task of the quantum
          qabbalist to make allowances for this margin of interpretive
          miscalculation by preparing for it in advance and thus integrating
          this possible glitch into his qabbalistic computer. He makes
          allowances for this possible occurrence of organizational entropy and
          thus he is able to use it to his advantage.

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          The idea of a qabbala based upon an exploration of prima causa is no
          longer valid in the quantum age. The quantumized qabbalist learns to
          regard himself in the mirror of chaos. For him, the old Gnostic
          dictum of "there is no part of me which is not of the gods", is
          literally true. His "Tree of Life" is based squarely upon the
          apprehension of his own enigmatic existence. He is more interested
          in a practical application of his qabbalistic ideas and principles
          for himself and others, than a cosmological game of hide and seek
          wherein one searches for a prima causa "God" figure. But even for
          this, he has an explanation: By careful observation of himself
          within the mirror of chaos he has learned that the miracle of
          creation is somehow a byproduct of his own consciousness and that he
          has played an inexplicable role in the very act itself. ("Did ye not
          know that ye were gods?") Joyously he has found that the tracks of
          God etched across the illimitable sands of time in the accelerated
          particle chambers of his own expanding consciousness. Thus has he
          learned to adore the divine mystery of existence donning the masks
          of creation.

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                                The Dark Night of the Soul
                                      Fra.: Apfelmann

          "The Dark Night of the Soul" is the name given to that experience of
          spiritual desolation that all students of the Occult pass through at
          one time or another. It is sometimes characterized by feelings that
          your occult studies or practices are not taken you anywhere, that
          the initial success that one is sometimes granted after a few months
          of occult working, has suddenly dried up. There comes a desire to
          give up on everything, to abandon exercises and meditation, as
          nothing seems to be working. St.John of the Cross. a christian
          mystic, said of this experience, that it;
           "...puts the sensory spiritual appetites to sleep, deadens them,
           and deprives them of the ability to find pleasure in anything.
           It binds the imagination, and impedes it from doing any good
           discursive work. It makes the memory cease, the intellect become
           dark and unable to understand anything, and hence it causes the
           will to become arid and constrained, and all the faculties empty
           and useless. And over this hangs a dense and burdensome cloud,
           which afflicts the soul, and keeps it withdrawn from the good."

          Though the beginner may view the onset of such an experience with
          alarm (I know I did), the "Dark Night" is not something bad or
          destructive. In one sense it may be seen as a trial, a test by which
          the Gods examine our resolve to continue with occult work, and if
          you are not completely whole-hearted about your magical studies, it
          is during this period (at its beginning) that you will give up. The
          Dark Night of the Soul should be welcomed, once recognized for
          what it is (I have always received an innate "warning" just before
          the onset of such a period), as a person might welcome an operation
          that will secure health and well-being. St.John of the Cross embraced
          the soul`s Dark Night as a Divine Appointment, calling it a period
          of "sheer grace" and adding;
           "O guiding Night,
           O Night more lovely than Dawn,
           O Night that has united the lover with his beloved
           Transforming the Lover in her Beloved."

          When entering the Dark Night one is overcome by a sense of spiritual
          dryness and depression. The notion, in some quarters, that all such
          experiences should be avoided, for a peaceful existence, shows up
          the superficiality of so much of contemporary living. The Dark Night
          is a way of bringing the Soul to stillness, so that deep psychic
          transformation may take place. All distractions must be set aside,
          and it is no good attempting to fight or channel the bursts of raw
          energy that from time to time may course through your being. This
          inner compulsion to set everything aside results in the outer
          depression, when nothing seems to excite.

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          The only thing to do is obey your inner voice and become still,
          waiting for the inner transformation, (which the "Dark Night"
          heralds), to take place. You may not be aware for a very long time
          of the results of that inner change, but when the desire to work
          comes again and the depression lifts, the Dark Night has (for a
          moment) passed. No one can help during this time, and in many cases
          there is hardly anyone to turn for advice. One must disregard the
          well-meaning advice of family and friends to "snap out of it" this
          is no ordinary depression, but a deep spiritual experience which
          only those who have passed through themselves (in other words to a
          magical retreat) but for many, as the routines of everyday life
          prohibits this, all you can do is cultivate an inner solitude, a
          stillness and silence of heart, and wait, (like a chrysalis waits
          for the inner changes that will result in a butterfly) for the
          Transformation to work itself out. There are many such "Dark Nights"
          that the occult seeker must pass through during the mysterious
          process of mitigation. They are all trials but experience teaches
          one to cope more efficiently.

          With fractalic greetings and laughter  * Fra.: Apfelmann *

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                                       Weaving Webs
                                      by David Rankine

          The Mantra Web is a very simple and effective technique for using
          sonics in a group. Choose a mantra with a number of syllables
          corresponding to the numbers of operators, eg. IAO for 3 people. The
          operators should link hands, left palm up and right palm down, and
          slowly start to circle clockwise, each vibrating their syllable. As
          this is done the operators should each project a thread of light
          from their Solar Plexus (Manipura chakra) to a central focal point.
          The color(s) of the threads of light should be determined before
          the operation according to its purpose and the current beliefs of
          the operators. As the speed and resonance of the mantra is built up
          over a period of time, so the web is empowered, until a climax is
          reached and the web energy directed by a pre-specified operator to
          its purpose. This is just a sketchy outline of the technique, which
          obviously can be used for much more than this. Some of the more
          common uses for this technique include healing (with the individual
          in the center at the focus, crystals would also boost the energy
          levels); sexual magick (with operator(s) in the center and, if
          possible, the climax timed accordingly); empowering sigils, and so
          on.

          If the operators vibrate their syllable alternately instead of
          together, the mantra will spin around the circle and have a
          positively disorienting effect on the operators.
          It is important that the operators visualize their thread of light
          continuously, and not just when vibrating their mantra syllable. I
          particularly recommend this technique for outdoor use, especially at
          suitably aspected power sites. However, if you are using a stone
          circle or any other site of magick, please do think about what
          aspects the site has, and preferably visit beforehand to achieve
          some rapport with the site.

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                                Supradimensionality Part I
                                     by Fra. Forovius

          The Quest for Unknown ENNEAD:
          Supradimensionality itself cannot be experienced directly; our
          senses are not equipped for it. We are used to aligning our
          consciousness with the three space dimensions, and these proceed
          along the dimension of time.  Whereas we can move freely in  space, we
          experience the dimension of  time as a continuum that  goes inevitably
          in one direction  - from past to future, with  no return. People often
          lay all  their hopes and  theories on  some new, fourth  or fifth,  or
          whatever,  dimension,  when  they  are  confronted  with  supernatural
          phenomena and ask themselves where it all came from. At the very least
          science fiction novels tend to overstress supradimensions; as a source
          of UFOs, for example,  or of inexhaustible energy sources  and similar
          things.  In  this article  I  would  like to  try  out  a little  mind
          experiment with you to see if we might get a feeling for what it could
          be like if a gate opens to other dimensions. Let`s take a look:

          In answering the question  about the meaning of the  word "dimension",
          we  should leave  out all  overburdened explanations,  be it  SciFi or
          traditional mathematics. Mathematics is a perfect symbolic language(!)
          for  the  relationships  of numbers  and  quantities,  as  it is  very
          accurate and gives exact  results where normal language gives  up. But
          not everything is  true that can be proven by  mathematics, it is just
          conclusive. Let`s use our imagination first...

          For the  following we begin at  the simplest point. Try  to experience
          your surroundings as  a one-dimensional  being. You can  use all  your
          senses  as in  hot/cold, hard/soft,  light/dark, silent/loud.  You can
          move only along one  line in one direction - forward. So,  now you are
          sitting in your easy-chair and start to  move as a tiny speck of dust.
          At  first the world is soft and  comfortable; the room`s center gets a
          bit more cool,  although light;  then, at  the wall,  it is  extremely
          hard, dark  and uncomfortable, and so on. For every section of the way
          you  have  gone you  have  a single,  irreversible  impression. Sounds
          familiar doesn`t  it, like we think  of the "eternal flow  of time and
          aeons". But let`s steer clear od speculation that would not be apt for
          a speck of dust.

          Resume: when every section of this way has it`s own distinct
          characteristic (not  affectable by time, because  time doesn`t exist),
          it is inconceivable  for us that in some places other conditions along
          the same length in same sector may exist, just to the right or left of
          the way. Don`t forget - right/left have not been invented yet!

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          Were it able to move left or right, if only slightly, it might be
          able to experience different conditions on the same spot of its
          one-dimensional  axis (on  a border, a  corner, a  different surface).
          But what lies outside its one-dimensional paradigm is unknowable.  The
          model  for this paradigm is, therefore, that along the dimension there
          can only be one condition at one spot.
          Let`s shift now to  a 2-dimensional paradigm. Now the  first dimension
          and the 2nd can  be used, and  the room presents itself  to us like  a
          section  with an  even surface.  Along the  first dimension  there are
          still  the same  conditions as  before, but  to the  side (left/right)
          there are some more.

          The model is changed as follows: along dimension 1 (length) there
          can  be different conditions, but  at different levels  of dimension 2
          (width).  This new being acts in a  more familiar manner as, like maps
          for example, it orients itself according to a horizontal and
          vertical axis.

          You can guess  how the riddle continues.  We learn to move  or grow up
          and  down. Now different conditions  are possible on  the same surface
          coordinates but at different  heights and depths. In the  new paradigm
          there is only one condition at one point in space.

          Finally, we  shift to our normal  paradigm by adding time.  We can now
          observe different conditions at  the same point of space  at different
          times, and can formulate the paradigm as follows: At the same point in
          space only  one object  can exist  at the  same time.  This is  a long
          established model of physics,  matching perfectly our mechanical world
          and our senses.

          In this mental experiment we have learned 2 things:

          1,  Moving along a dimension,  one can recognize  differences. This is
          the characteristic of a dimension, not its definition.
          2, After  each shift to the  next dimension, the model  (dogma) of the
          preceding one is superseded. Generally, the most recent dimension is a
          continuum, ie., a  dimension that goes irreversible  in one direction.
          Our own paradigm model  consists of the (old)  3 space dimension  plus
          the (new)  time as  a  continuum. How  could a  world  look like  that
          contains one dimension more, the  fifth one, called "E" or Ennead  for
          example?  (I  think Ennead  is an  expression  from a  science fiction
          novel,  but the  Ancient Egyptians  had a  similar expression  for the
          place where all possibilities exist that  don`t exist here;  or  where
          all the possibilities manifest that are kept by us from manifesting in
          this world here.)

          You can construct the new model dogma by yourself: at one and the
          same point of space and time there CAN be different conditions
          (objects, colors, temperatures...), but at a different Ennead(!!).

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          BUT: at the same point  of space at the same time and Ennead, there is
          again  only  one  condition  (object  etc.)  possible! This  game  can
          theoretically  be  continued  forever, but  soon  gets  uninteresting,
          because everything becomes far-fetched.

          The step to  the next  dimension implies  several interesting  changes
          because:
          - first of all it calls for the parallel existence of different
          things and events, side-by-side and at the same spot of the
          space/time-paradigm. This sounds very much like the sometimes
          incomprehensible reports of mystic experiences, whether from
          contemporary times like the Seth-books, or long ago, like Meister
          Eckhart, Tauler or Seuse. It  is also similar to the picture of  the 4
          worlds of the Kabbala  which exists inside  one another, and it  makes
          certain Egyptian mysteries understandable.
          - it makes a huge number of connections possible that we normally
          would not think of. Numerous events inexplicable by rational
          thinking may have their roots here, because causality is only valid in
          the exact  space/time paradigm  and loses  its ultimate  character the
          moment a new dimension is brought in.
          - most probably, and here all thinking and imagination stops, it
          replaces  the time  continuum with  a ubiquitous time  dimension (like
          length, width and  height in our  paradigm) where  we can move  freely
          forwards and  backwards - but  always at the same  Ennead. Again, this
          dimension shift doesn`t  free us completely, it just  opens a gate and
          makes the next border visible.

          The question about the quality or sense of this new E-dimension
          remains  unanswered. But our familiar dimensions also have no state or
          sense or quality; they just exist and make us  feel that they exist by
          limitations of  our sense of  movement etc. Although  we live in  this
          system, we cannot  give a real definition  of it (should  we really?),
          only some more or  less mathematical explanations. We  just experience
          that  along  a  dimension  something changes.  Dimensions  let  things
          happen. We feel something has changed along a dimension and we measure
          it by looking for  regular changes. We  measure time by observing  the
          regular movements  of the sun and  the earth, but with  no feeling for
          their pure quality.

          Also, a new dimension E would not change our world radically; its
          only effect to our paradigm would be that some additional things
          happened - miraculously side-by-side in time. But as we have no
          sensors for this, it would be totally imperceptible. And should a
          short impression slip  through, it  would be instantly  erased by  our
          mind`s censor. Moreover, if some of us should get to this dimension it
          would  prove  nearly impossible  to explain  it  to others;  having no
          common language, comparisons or symbols for it.

          This mental experiment has done its job, if we have achieved a
          feeling for what supradimensionality could be. Our paradigm is not the
          ultimate possibility, others exist - in between!

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          Other Forms of Existence:

          Anyone used to observing nature from the heart, will have seen
          that it doesn`t like to have  jumps in it; especially when it  is only
          to  be fitted  into an  artificial theoretical  system   of  the human
          brain`s. Therefore, it is  not consequent to assume that  our paradigm
          of a space+time-continuum is  the only valid system. The  motto cannot
          be: "either you are with us in our system, or you are non-existent!"
          - a logical chain that we tend to follow  all too often.  If there are
          more  simple   dimensional  systems,  they  will   surely  have  their
          inhabitants.  However, the  creative amongst  you should  refrain from
          designing flat monsters  for a 2-dimensional  world now. As  explained
          before, this all exists in our world, one in the other!

          Again a  little mental experiment may  show us the  way. Let`s imagine
          the following:
          1, We put away all conditions related to the last dimension, the
          continuum. At  the same  time the  last-but-one dimension becomes  the
          continuum  automatically,  as  explained   before,  because  the  last
          dimension  always  is a  continuum (!!).  It  is interesting  that our
          time-continuum  physically is  related only  to movement,  which means
          that  everything able  to move  freely can experience  time.(As stated
          here, the gift  that our space+time  paradigm gives  to us is  motion.
          Now, in Ancient Egypt, a very important symbol was  the Ankh, meanings
          originally  a sandal`s belt (scientists  say). So, the  meaning of the
          respective  hieroglyph means "TO  WALK". On Egyptian  pictures, when a
          GOD gives life  to a HUMAN  he hands an ANKH  to him, i.e.  giving him
          LIFE = TO WALK = MOVEMENT.)
          So we  ignore everything that has  to do   with motion. And  the space
          becomes continuum.
          2,  We look for forms  of existing lacking  exactly that last paradigm
          element, ie., (in our case) time and movement.
          That means we  are looking for something that fulfills  the picture of
          this reduced paradigm. In our previous example: something that
          doesn`t move, but spreads in space continuously and irreversibly.
          Just let the picture grow before thinking further; that`s it -
          GROWING! Anything that grows steadily and cannot shrink
          deliberately.

          We may think of  plants growing, clouds rising, micro-organism,  fungi
          etc. For  example, a tree  starts from  an exact point  in space  (the
          seed)  and spreads evenly according to a distinct blueprint. Its size,
          especially the section rings  of its stem, correlate exactly  with its
          age;  that  means spatial  growing and  age  match exactly.  It cannot
          shrink definitely; it  is able to  drop leaves  or branches, but  they
          soon grow  back to make it fill  the same space occupied  before.  The
          process  of spatial growth is irreversible. A harrowing thought - most
          probably we "grow" through time  in the same manner! Maybe,  even like
          some  herbs or  grass that  die off in  Autumn and  grow again  in the
          Spring - a picturesque allegory of death and rebirth!

          For our next example we again take one dimension less. Now there is no
          free  (active) motion  and no  growth in space.  The continuum  is the
          surface. A  much more  tricky paradigm.  Something existing here  must
          have the tendency  to spread in surface as much  as possible and never
          contract  again deliberately.  Hmmm..  what`s the  biggest surface  on
          earth? Of course, water! Water, as a liquid, can be  formed freely, as
          it has no fixed form and will mould itself to fit any surface.  But it

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          cannot  be  compressed, and  has  the tendency  to fill  a  space from
          beneath with  the maximum of even  surface at the same  time. The gain
          with  this form  of existence is  in the  changeability of  form - its
          flexibility and adaptability. The  picture for this is the  ocean, the
          river, or organisms like lichens which exist in clumps or patches.

          Our  next move is  one more step  towards reduction  of existence. Now
          there  is no area  and no spreading  over a surface.  The continuum is
          dimension  1, the line, and everything else is fixed. In this paradigm
          all solid objects exist. Changes, if  any, are only allowed along  one
          line and  are irreversible as in  falling towards a center  of gravity
          for  example, or rolling down a slope.  This dimension 1 does not have
          to  be a  straight line,  but is  the most efficient  and best  way of
          coming nearer to the center of attraction. Irreversible.

          It`s interesting to see  that we humans still align our orientation in
          space  according to these same systems as described. The vertical line
          is  a  solid object  hanging  down,  the  plumb-rule;  the  horizontal
          surface, the level, is adjusted  by hydrostatic balance (with water!).
          And the  only  independent (ie.,  not geodetic)  system for  measuring
          height is an instrument derived from a barometer (the
          altigraph), which works on the basis of the expansion and reduction of
          a specific gas volume in a sealed shell.

          These thoughts  are certainly a  little bit hard  to chew on,  but I`m
          sure they give enough themes for meditation.

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          Here`s  an example for a  simple meditation; freestyle  of course. Get
          yourself  into  a  trance-journey  somehow.  You  may use  a  shamanic
          technique or jump through a Tattwa sign or whatever you prefer and are
          best used to. Let`s take the  water element for example.  According to
          classical technique,  you imagine  the horizontal  syrinx sign  and go
          through  it (but in silver and not in  green as usual when you want to
          explore the  water world) and become  the water yourself.   Try to let
          the feeling flow  freely. Flow  down, spread, split  into drops  while
          breaking on a stone that lies in the water way; flow down as a torrent
          etc.; trickle to the ground; evaporate  to the sky;  experience  total
          passivity in the  respect of  controlled growth or  active motion.  Be
          totally  passive!  It  is  important  to  collect  oneself  after this
          meditation  and   perform  a  thorough  earthing.   This  exercise  is
          comparatively easy with the water element. It is also possible with  a
          3-dimensional system (plant or  cloud), but more complicated,  or with
          1-dimensional  system (solid object), but the latter takes a long time
          in my experience.

          The purpose of this exercise is to get a feeling for the structure and
          physical  reality of  other dimensional  existence and  their relation
          with other systems, and to comprehend that these need not be projected
          to distant universes,  but really exist in our world  and that we meet
          them every day.

          For people dealing with magic it is of immense value to get the
          right feeling of the existence of one universe in the other, and to be
          able  to shift  from a  low dimensional  system to  a supradimensional
          system and vice versa. This is because we face many phenomena reaching
          into our paradigm from other systems. For  example, severe distortions
          of  reality go  hand-in-hand  with  deep  trance, (lucid)  dreams  and
          precognition. These  all make our  reality and our  normal environment
          appear  more or less different  from normal experience:   for example,
          when  we experience our home in dream  reality or on a mental journey,
          the table in the room isn`t where it normally used to  be or maybe the
          window  is on another wall and  looks into a different landscape etc..
          All this is due to distortions along the 5th dimension  (the Ennead as
          I named it provisionally).

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                                                                             294

          Let`s continue our little mental experiment, but this time in the
          forward direction. At first we see no differences, when we go from our
          paradigm to a  4+1 dimensional system. Obviously we  have no sense and
          no feeling for what`s happening when we go beyond our 3+1 (space+time)
          system. So  the new mental experiment leads nowhere.  It`s worth it to
          demonstrate that no practical model comes  from mental speculations in
          this direction. But we can derive a description from our "experiences"
          with  low-dimensional systems.  Keeping the last paradigms in mind and
          adding  a new dimension, the Ennead, we can formulate the new paradigm
          by same method as follows:

          "At the same place in space at the same time there ARE different
          conditions possible at different E-dimensions."

          Exactly  like the  addition of a  "new" time-dimension to  the old 2+1
          (area+space) paradigm makes free movement possible for the first time,
          so also the addition of a new dimension E to our 3+1 paradigm makes it
          possible (at least theoretically) for the following to exist:
          - the one-inside-the-other-existence of different entities and
          conditions
          - parallel worlds
          - events occurring simultaneously in time
          - time travel (forward and backwards).

          The key  to all this seems  to be the existence  of "parallel worlds",
          and I want to take  a little look into how our ability  to distinguish
          objects function. If different  things exist on the  same spot at  the
          same time this implies that the  same things exist in different worlds
          (systems,  universes etc., it`s  all the  same!). The  explanation for
          this you will find in the section Other Forms of Existence. Things are
          distinguishable for  us by their presence (POSITION in space+time) and
          their QUALITY  (that we  check by our  senses). They are  different if
          they  have different position and/or  quality. Example: sheep  A is as
          dull as sheep B, looks the  same, sounds the same, smells the same.  I
          know  they are  different  as one  stands  beside  the other  (ie.  at
          different positions at the same time). If there are enough sheep  that
          are so  similar and  they  run among  each  other, I  can  distinguish
          nothing. That  is unless I mark  them to make them  look different; or
          one  has changed its appearance, by having been sheared, for instance.
          Then it looks different at a different time,  but still is essentially
          the same. In  all these cases  we orient according to  differences and
          coherence of existence,
          and not very reliably at that.  I want to show with this  shaggy sheep
          tale that  the question  of continuous existence  throughout different
          positions  and  qualities is  not  easily resolved,  and  therefore we
          should  be carefully before we discount all talk of "double existence,
          parallel worlds etc.".

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                                                                             295

          Existence is hard to imagine and contradicts with experience and
          commonsense  unless we postulate  the existence of  parallel worlds in
          which all possibilities at least potential exist. But only one
          possibility becomes  reality. By taking  this thought further,  we see
          that  all these parallel worlds contain the possibilities of life, and
          we move  through all  this, making  reality out  of one  of them  - by
          DECISION or free  will, call it  as you like.  A picture that we  also
          find in some of Castaneda`s books.

          Outlook:
          The question remains unanswered is:  What makes these parallel  worlds
          manifest  (ie. how  often do  "I" exist)  or just  remain hypothetical
          assumptions. But this is without importance for us at the moment. In a
          simple  and subjective  way, only  that which  we experience  actually
          manifests.  For me  it  appears  dimly that  out  of Ennead  only  the
          parallel worlds  through which we  pass by our  subjective experience,
          our  acting and our reality  become reality and  sharply outlined. All
          else remains dim  and unreal but  may be experienced  by others -  who
          knows? This is  similar to a widespread network of  rails in a railway
          shunting  station, with  numerous railtracks  linked by  switches, but
          only ONE track being used by a train. The switches stand for important
          decisions which open  this or that way. According to  our decisions we
          pass a  track leading more "up" or "down", more "ahead" or "back" (all
          seen from Ennead), or we just shuttle back and forth in the middle. To
          help to understand this we can look at certain games, like chess, that
          show how  the chain of events  is predetermined by  decisions that lie
          far back in  the past. By  playing chess you  can get  an idea of  the
          reality of fate, and that some errors taken in the past can  hardly be
          set right whilst some may  easily be. These causal chains may  be very
          long in any case.

          The previously described Ennead system could work in a similar
          fashion  to this: exactly like  our space+time paradigm  enables us to
          move,  so the jump into the space/time+ennead paradigm opens the gates
          to potentiality  and its  network of connections.  Although we  cannot
          take part  in this because of  our limited senses, and  we cannot jump
          into the next dimension and its  adherent paradigm, we can take a peek
          behind  the  curtain and  at  least  get a  feeling  for  the kind  of
          interference  therein. It  may  open a  new  view on  things  hitherto
          believed  to be inevitable:  the passing of time,  all our actions and
          interactions, and  on fate  itself. Are  we just  "programmed" towards
          another  target or direction, that  can only be  seen from above, from
          Ennead, from  the next  dimension? Do  we "move"  in  Ennead with  our
          decisions (and  this implies things like  character, mental attitudes,
          views and opinions, by which we decide on this or that way)?

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                                                                             296

          However, for a  being fixed and rooted  in his/its paradigm, there  is
          not  much difference how  it decides. A  root or a  branch can grow in
          this  or that way, and reacts to  certain stimuli like light or water,
          but remains fixed and not suited for free movement. The more simple an
          animal is organized, the more unidirectional its reactions are:
          "lurk  - snap - gorge"  and suchlike. The  (occasionally) more complex
          motivations of  men lead me conclude  that we may be  on the threshold
          before   the  door  to  the  next  paradigm.  (Similar  to  plant-like
          organisms,  corals for example, that  are fixed to  the ground but can
          push out and pull in their tentacles... Hagazussa already?).

          We can "move" in this way - and this is certainly the most noble
          expression of  "do what thou  wilt" and Thelema  - by  influencing our
          position  in  Ennead consciously  and  constantly,  and without  mercy
          giving our decisions a  certain orientation and thereby  "moving" with
          this  through  Ennead  and  the  parallel  worlds.  (If  our  personal
          "thelema" was not a nonsense ie. Choronzon.) I`m sure many of you have
          experienced that  after somebody changed their  attitude and opinions,
          sometimes their  environment also  begins to  change, but  without any
          causal  reasons! Just the right people appear; some lucky (or unlucky)
          opportunities  open up; old friends  seem to withdraw  and appear more
          and more  strange... Maybe a  new parallel  world has opened,  and you
          move in? But besides these speculations and as a last consequence this
          means we bring  all that we face  by our own  decisions, and we  blame
          nobody else  but our own  good selves for  "all the bad luck  and hard
          days we  suffer from". On  the other  hand we are  not responsible  to
          anything/anybody/anygod for all the shit we are in... its our own hard
          way! All that has to do  with character building starts here. Here and
          now and in our own earthbound and mortal life and in our own paradigm,
          we have the  chance to move  in a certain  direction, perhaps "up"  or
          "down"  or maybe  recognized only  from aside/above/from  Ennead. Even
          from the next paradigm maybe. But
          we have the chance NOW. Possibilities are numerous. Let`s use them for
          maximum experience.

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                          CELTIC CRAFT READING LIST - 6 JULY 1991
                                      Rowan Moonstone

          *** Marks especially good books. Read these FIRST!!  Keep in mind,
          this is simply a listing of the books that I have found useful.
          Question everything.

          A.E.(GEORGE RUSSELL); "The Candle of Vision", Quest Books,
          Theosophical Pub. 1975

          ALFORD, VIOLET; "The Hobbyhorse & Other Animal Masks", Merlin Press
          1978

          AMERICAN CONFERENCE FOR IRISH STUDIES; "Guide to Irish Studies in
          the U.S.A." 1987

          ANWYL, EDWARD; "Celtic Religion in Pre-christian Times", Archibald
          Constable & Co. 1906 ***

          ARTOS, ALLEN; "Arthur, The King of Light", Lorien House 1986

          ASHE, GEOFFREY; "The Ancient Wisdom", London 1977

          BAIN, GEORGE; "Celtic Art: The Methods of Construction", Dover Pub.
          1973

          BARBER, CHRIS; "Mysterious Wales", Paladin Press 1983

          BOASE, WENDY; "Folklore of Hampshire & the Isle of Wight", Rowman
          & Littlefield 1976

          BONWICK, JAMES; "Irish Druids and Old Irish Religion", Arno Press
          1976

          BORD, JANET & COLIN; "The Secret Country", Grenada 1978 ***

          BORD, JANET & COLIN; "Mysterious Britain", Grenada 1974 ***

          BORD, JANET & COLIN; "Earth Rites", Grenada 1983 ***

          BORD, JANET & COLIN; "Sacred Waters", Paladin Books 1986 ***

          BREFFNY, BRIAN DE, ed.; "Ireland, A Cultural Encyclopedia", Thames
          & Hudson 1983

          BREFFNY, BRIAN DE; " The Irish World", Thames & Hudson 1986

          BRIGGS, KATHERINE; "Abbey Lubbers, Banshees, & Boggarts", Pantheon
          1979

          BRIGGS, KATHERINE; "Nine Lives; Cats in Folklore", Rudledge & Kegen
          Paul 1980

          BROWN, PETER, ed. & selected by; "Book of Kells", Alfred A. Knopf
          1980

          CAMPBELL, J.F. & GEORGE HENDERSON; "The Celtic Dragon Myth",
          Newcastle Pub. 1981

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                                                                             298

          CARMICHAEL, ALEXANDER; "Celtic Invocations", Vineyard 1972

          CASTLEDEN, RODNEY; "The Wilmington Giant", Turnstone 1983

          CHADWICK, NORA; "The Celts", Pelician 1970

          CHANT,JOY; "The High Kings", Bantam 1983

          CHMELOVA, ELENA; "Celtic Tales", Exeter Books 1982

          CLARE, T.; "Archelogical Sites of Devon & Cornwall", Moorland Pub.
          1982

          COGHLAN, RONAN; "Dictionary of Irish Myth and Legend", Donard Press
          1979

          COHANE, JOHN PHILLIP; "The Key", Crown Pub. 1969

          COLLUM, PADRAIG; "Treasury of Irish Folklore", Crown Pub. 1967

          COLLUM, PADRAIC; "Treasury of Irish Folklore", rev. ed. Killenny
          Press 1967

          COLLUM, PADRAIC; "The King of Ireland's Son", McMillian & sons 1933

          CONWAY, D.J.; "Celtic Magic", Llewellyn Pub. 1990

          COOKE, GRACE & IVAN; "The Light in Britain", White Eagle Pub. Trust
          1983

          COSMAN, MADELEINE, PELNER; "Medieval Holidays and Festivals",
          Charles Scribmer & Sons 1981

          CROSSLEY-HOLLAND, KEVIN, ed.; "Mabon of the Mabinogion", Thorsen
          Pub. 1984

          CUNLIFFE, BARRY; "The Celtic World", McGraw Hill MCMLXXIX ***

          CURTAIN, JEREMIAH; "Myths and Folk Tales of Ireland", Dover Books
          1975

          DAMES, MICHAEL; "The Avebury Cycle", Thames & Hudson 1977 ***

          DANAHER, KEVIN; "The Year in Ireland", (Leinster Leader, Ltd. 1972)
          Mercier Press 1972 ***

          DANIEL, GLYN & PAUL BAHN; "Ancient Places - The Prehistoric &
          Celtic Sites of Britian", Constable 1987

          DAVIDSON, THOMAS; "Rowan Tree and Red Thread", Edinburgh 1949
          DAVIES, EDWARD; "The Mythology and Rites of the British Druids",
          J. Booth 1809

          DELANEY, FRANK; "The Celts", Little Brown & Co. 1986

          DILLON, MYLES; "Early Irish Literature", University of Chicago
          Press 1948

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                                                                             299

          DINNENN, REV. PATRICK S.; "Irish- English Dictionary", Irish Textes
          Society 1927

          DUGGAN, COLM; "Treasures of Irish Folklore", Mercantile Marketing
          Consultants, Ltd. 1983

          DYER, JAMES; "The Penguin Guide To Prehistoric England & Wales",
          Penguin Books

          EVANS-WENTZ, W. Y.; "The Fairy Faith in Celtic Countries",
          Universtiy Books 1966 ***

          FELL, BARRY; "America, B.C.", Wallaby Books 1976

          FITZPATRICK, JIM; "The Silver Arm", Paper Tiger Press 1981

          FITZPATRICK, JIM; "The Book of Conquests", E.P. Dutton 1978

          FLOWER, ROBIN; "The Irish Tradition", Clarendon Press 1947/1978

          FORDE, JOHNSTON J.; "Prehistoric Britian & Ireland", W.W. Norton
          & Co. 1976

          FRAZIER, SIR JAMES GORDON; "The Golden Bough", (The Macmillan
          Company, 1951) Avenel 1981

          FRENCH, J.M.F.; "Prehistoric Faith and Worship", London 1912

          FROUD, BRIAN & ALAN LEE; "Faeries", Harry M. Abrams 1978

          GANTZ, JEFFERY; "Early Irish Myths & Sagas", Penquin 1982

          GERALD OF WALES; "The History & Topography of Ireland", Penquin
          1982

          GLASSIE, HENRY; "Irish Folk History", University of Pennsylvannia
          Press 1982

          GREGORY, LADY AUGUSTA; "Visions and Beliefs in the West of
          Ireland", Colin Smythe 1920/1979

          GREGORY, LADY AUGUSTA; "Gods and Fighting Men of the Celts", John
          Murray 1913 ***

          GUARD, DAVID, "Dierdre: A Celtic Legend", Celestial Arts 1977

          HERM, GERHARD; "The Celts", St. Martin's Press 1975

          HIGGINS, GODFREY; "Celtic Druids", Philosohpical Research Society
          1977

          HOPE, MURRY; "Practical Celtic Magic", Aquarian Press 1987

          IRISH TEXTES SOCIECTY; "Poems of Egan O'Rahilly", Rev. P.S. Dinnenn
          & T.O. Donough 1966

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                                                                             300

          IRISH TEXTES SOCIECTY; "Duanaine Finn", Vol VII, part 1, ed. &
          trans. Eoin MacNeil

          IRISH TEXTES SOCIECTY; Keating, "History of Ireland, Vol 1-4,
          1902/1987

          IRISH TEXTES SOCIECTY; "Adventures of Suibhne Geilt", ed. & trans.
          J.G. O'Keefe 1913

          IRISH TEXTES SOCIECTY; "Poems on the Marcher Lords", ed. Anne
          O'Sullivan & Padrain O'Riain 1987

          IRISH TEXTES SOCIECTY; "Labor Gabala Erenn", parts 1-4, Trans.
          R.A.S. MacAlister 1941 ***

          JACKSON, KENNETH HURLSTONE; "A Celtic Miscellany", Penguin 1980

          JACKSON, KENNETH HURLESTONE; "The Oldest Irish Tradition; A Window
          on the Iron Age", Cambridge 1964

          JACOBS, JOSEPH; "Celtic Fairy Tales", Dover 1963

          JONES, GWYN & THOMAS; "The Mabinogion", Dragon's Dream 1982 ***

          JOYCE, P.W.; "Social History of Ancient Ireland", Vol 1 & 2
          Benjamin Blum Pub. 1968 ***

          KERR, MILDRED L., HARNES, ELIZABETH & ROSS, FRANCES; "Giants &
          Faires", Charles E. Merrill Co. 1946

          KINSELLA, THOMAS; "The Tain", Oxford Univ. Press 1969 ***

          KNEIGHTLY, THOMAS; "The World Guide to Gnomes, Fairies, Elves, and
          Other Little People", Avenel Press 1978

          KNIGHT, GARETH; "The Secret Tradition in Arthurian Legend",
          Aquarian Press 1983

          KRUTA, VENCESLAS & VERNER FORMAN; "The Celts of the West", Orbis
          1985

          LEAMY, EDMUND; "Golden Spears", Desmond Fitzgerald 1911

          LEHMANN, RUTH P.M.; "Early Irish Verse", University of Texas Press
          1982

          LOGAN, PATRICK; "The Old Gods", Apple Tree Press 1981

          LONSDALE, STEVEN; "Animals & the Origin of the Dance", Thames &
          Hudson 1982

          LUCY, SEAN; "Love Poems of the Irish", Mercier Press 1977

          MACALISTER, R.A.S.; "Tara; A Pagan Sanctuary of Ancient Ireland",
          Charles Schribner & Sons 1931 ***

          MACCANA, PROINSIAS; "Celtic Mythology", Hamlyn Pub. 1970

                         Last amended June 11, 1989  --  Page NEXTRECORD

                                                                             301

          MACCULLOCH, JOHN ARNOTT; "Religion of the Ancient Celts", Folcroft
          Library, 1977rep.

          MACCULLOCH, JOHN ARNOTT; "The Mythology of all Races in Thirteen
          volumes; Celtic, Volume III.", Cooper Square Pub. 1967

          MACLENNAN, MALCOLM; "A Promouncing & Emtylogical Dictionary of the
          Gaelic Language", (Scots Gaelic) Aberdeen Univ. Press 1979

          MACMANUS, SEUMAS; "The Story of the Irish Race", Devin-Adair Co.
          1981

          MACNEILL, MAIRE; "The Festival of Lughnasa", Oxford, 1962 ***

          MARKALE, JEAN; "Women of the Celts", Inner Traditions International
          Ltd. 1986

          MARRIS, RUTH; "The Singing Swans & Other Irish Stories", Fontana
          Lions 1978

          MARSH, HENRY; "Dark Age Britain", Dorset Press 1970

          MATTHEWS, CAITLIN; "The Elements of The Goddess", Element Books
          1989

          MATTHEWS, CAITLIN; "The Elements of The Celtic Tradition", Element
          Books 1989

          McNEIL, F. MARTIN; "The Silver Bough, Vol 1.: Scottish Folklore &
          Beliefs", Cannon Gate Classic 1956/1989

          O'BRIEN, CHRISTIAN; "The Megalithic Odyssey", Turnstone 1983

          O'CONNOR, FRANK; "Short History of Irish Literature", Capricorn
          Books 1967

          O'CONNOR, NORREYS; "Battles & Enchantments", Books for Libraries
          Press 1922/1970

          O'DRISCOLL, ROBERT; "The Celtic Consciousness", George Braziller
          1982

          O'SULLIVAN, DONALD; "Carolan: The Life & Times & Music of an Irish
          Harper", Vol 1 & 2, Celtic Music 1983

          PEPPERS & WILCOCK; "A Guide to Magical & Mystical Sites - Europe
          & the British Isles", Harper Colophon Books 1977

          POWELL, T.G.E.; "The Celts", Thames & Hudson 1980

                         Last amended June 11, 1989  --  Page NEXTRECORD

                                                                             302

          QUILLER, PETER & COURTNEY DAVIS; "Merlin, The Immortal", Spirit of
          Celtia 1984

          REES, ALWEN & BRINLEY; "Celtic Heritage", Oxford 1971 ***

          RHYS, JOHN; "Celtic Folklore, Welsh & Manx, Vol.I"

          ROLLESTON, T.W.; "Myths & Legends - Celtic", Avenel Press 1985

          ROSS, ANNE; "Pagan Celtic Britian", Rudledge & Kegen Paul 1967 ***

          ROSS, ANNE, & DON ROBBINS; "The Life & Death of A Druid Prince",
          Summit 1989 ***

          RUTHERFORD, WARD; "Celtic Mythology", Aquarian Press 1987

          RUTHERFORD, WARD; "The Druids, Magicians of the West", Aquarian
          Press 1978 ***

          SEYMOUR, ST. JOHN; "Irish Witchcraft and Demonology", 1913

          SHARKEY, JOHN; "Celtic Mysteries", Thames & Hudson 1975/1987

          SJOESTEDT, MARIE-LOUISE; "Gods and Heroes of the Celts", Methven
          & Co. Ltd. 1949 ***

          SMITH, LESLEY M.; "The Dark Age: The Making of Britian", Schocker
          Books 1984

          SPENCE, LEWIS; "The Minor Traditions of British Mythology", Rider
          & Co. 1948

          SPENCE, LEWIS; "The Magic Arts in Celtic Britain", Anchor Press

          SPENCE, LEWIS; "British Fairy Origins", Aquarian Press 1946

          SQUIRE, CHARLES; "Celtic Myth & Legend, Poetry & Romance",
          Newcastle 1975 ***

          STEWART, R.J.; "Book of Merlin", Blandford Press 1988

          STEWART, R.J., ed.; "Merlin & Woman", Blandford Press 1988

          STEWART, R.J.;  "Mystic Life of Merlin", Arcana Press 1986

                         Last amended June 11, 1989  --  Page NEXTRECORD

                                                                             303

          STEWART, R.J.; "The Underworld Tradition", Aquarian Press 1985

          SUTHERLAND, ELISABETH; "Ravens & Black Rain", Corgi Books 1985 ***

          THURNEYSON; "Old Irish Reader", Dublin Institut for Advanced
          Studies 1968

          TOULSON, SHIRLEY; "The Winter Solstice", Jill Norman & Hobhouse
          1981 ***

          WHITE, CAROLYN; "A History of Irish Fairies", Mercier Press 1976
          ***

          WHITLOCK, RALPH; "In Search of Lost Gods", Phaidon Press 1979

          WILDE, LADY; "Ancient Legends, Mystic Charms, & Superstitions of
          Ireland With Sketches of the Irish Past" Chatto & Windus 1925

          WILLIAMS, GWYNN A.; "Madoc, The Legend of the Welsh Discovery of
          America", Oxford Univ. Press 1987

          WILLIAMSON, JOHN; "The Oak King, the Holly King & the Unicorn",
          Harper & Row 1974 ***

          WOOD-MARTIN, W. G.; "Traces of the Elder Faiths of Ireland, Vols
          1 & 2", Kennicat Pub. 1902/1970 ***

          YEATS, W.B.; "Fairy & Folktales of Ireland", Pan Books 1882 & 1882/
          1973

          YEATS, W.B. & LADY GREGORY; "Irish Myth, Legend, & Folklore",
          Avenel Press 1986

          YOUNG, ELLA; "The Wondersmith and His Son", David McKay Co. 1927

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                                  THE COVENANT OF THE GODDESS

          PURPOSE

              The Covenant of the Goddess was founded in 1975 to increase
          cooperation among Witches,  and to secure for Witches and covens
          the legal  protection enjoyed by members of other religions.

          FUNCTIONS

              The Covenant publishes a newsletter;  issues ministerial
          credentials on request to qualified persons; sponsors a national
          festival each summer; and encourages networking nationally,  as
          well  as  regionally  through local councils.

          STRUCTURE

              The  Covenant is incorporated as a non-profit religious
          organization in California, though it has grown to be a
          nationwide organization.  It is a confederation of covens and
          solitaires  of  various  traditions,  who share in the worship of
          the Goddess and the Old Gods and subscribe to a common  code of
          ethics.  The Covenant holds a Grand Council annually to elect
          national officers, set a budget, and decide matters which require
          deliberation by the full membership.  Decisions are usually made
          by consensus.

          CODE OF ETHICS

              * An ye harm none, do as ye will.

              * Since our religion and arts and practices peculiar to it
          are the gift of  the Goddess,  membership and training in a local
          coven or tradition are bestowed free,  as gifts,  and only on
          those persons who are deemed worthy to receive them.  However, a
          coven may expect each of its members to bear a fair share of its
          ordinary operating expenses.

              * All persons have the right to charge reasonable fees for
          the services by which they earn a living,  so long as our
          religion  is  not thereby exploited.

              * Every person associated with this Covenant shall respect
          the autonomy and sovereignty of each coven, as well as the right
          of each coven to oversee the spiritual,  mental,  emotional and
          physical development of its members and students in its own way,
          and shall exercise reasonable caution against infringing upon
          that right in any way.

              * Members of this Covenant shall respect the traditional
          secrecy of our religion.

              * Members of this Covenant should ever  keep  in  mind  the
          underlying unity of our religion as well as the diversity of its
          manifestations.

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                                                                             305

              *  These ethics shall be understood and interpreted in light
          of one another, and especially in light of the traditional laws
          of our  religion.

          CONFIDENTIALITY

              All information give to the Covenant of the Goddess or any of
          its officials  is considered strictly confidential,  unless you
          indicate otherwise.  No information about members is published or
          given  out  without explicit  written  permission.  Direct access
          to the Covenant's mailing list is limited to the Board of
          Directors.  Maximum privacy is assured.

          NEWSLETTER

              At every Sabbat the Covenant publishes a newsletter of Craft
          and  Pagan news,  original  articles,  poetry,  humor,  rituals
          and announcements.  Member covens receive  the  newsletter
          automatically.  Individual  coveners  and  non-members who donate
          a suitable tax-deductible gift will also be placed on the mailing
          list, to receive the newsletter and other mailings.  Circulation
          is  limited  to members and friends of the Covenant.

          FINANCES

              An  annual  membership  tithe is set every year by the Grand
          Council to cover bare expenses,  based on the previous  year's
          expenses  and  any projected  cost increases.  The annual
          financial statement is published in the newsletter.  Other
          activities  are  supported  by  fund-raising.
              All contributions to the Covenant of the Goddess are greatly
          appreciated and are tax-deductible.

          APPLYING FOR MEMBERSHIP

              Any Goddess-supporting coven or solitaire can be eligible
          for  membership  in  the  Covenant of the Goddess if certain
          criteria and requirements are met.  All inquiries into membership
          should  be  sent  to the National Credentials Officer.  If the
          coven or solitaire is in an area near a local council,  the
          National Officer will forward the inquiry to the local
          Credentials Officer, who will respond.  A member can apply in
          person at a council meeting, or by filling out the appropriate
          form and sending it in with the initial membership tithe.

          GENERAL CRITERIA FOR COVEN MEMBERSHIP

              * Generally focus thealogy and ritual, etc., around worship
          of the Goddess and the Old Gods (or the Goddess alone).

              * Believe and follow a code of ethics compatible with that of
          the Covenant.

              * Have been meeting monthly or oftener for at least six
          months.

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                                                                             306

              * Have three more members who have been formally
          accepted into the clergy.

              * Be a cohesive, self-perpetuating group.

          REQUIREMENTS FOR MEMBERSHIP

              Full Membership:  The applicant must be recommended without
          reservation by two active members of the Covenant.

              Provisional Membership:  The applicant may be recommended by
          one  member;  and  then  within a year and a day make a viable
          effort to get to know other members, in order to achieve Full
          Member status.

              The appropriate Credentials Officer (National or  local)
          shall  verify information regarding criteria and credentials.

          COVEN-AT-LARGE

              This is the term we use to represent the many Witches who are
          solitaires, i.e. practicing alone.  Each local council may devise
          its own standards for admission of coveners-at-large,  in harmony
          with national guidelines.

          LOCAL COUNCILS

              A local council is a smaller branch of the Covenant,
          consisting of  at least three member covens of at least two
          different traditions, in
          reasonably close geographic proximity to each other.  The  local
          councils generally meet more often than the national
          organization.  They may initiate independent projects,
          sponsor local festivals and  workshops, and generally work
          together for common goals close to home.  As the Covenant
          continues to grow, we encourage new member covens close to one
          another to form their own local councils.

          VOTING

              When a matter requiring a decision is presented before the
          Covenant in council, it is discussed by the members in attendance
          until a consensus is reached.  If a consensus cannot be reached,
          then a vote is taken.  A coven  holding a current Full Membership
          is entitled to one vote.  Each such coven also holds the power to
          veto,  though this is exercised only in extreme cases.  A coven
          with Provisional Membership is entitled to one vote, but does not
          hold veto power.

              A coven-at-large is entitled to one vote if, and only if,
          three individuals are physically present at the council and
          unanimous in their choice of vote.

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          MINISTERIAL CREDENTIALS

              In order to receive Ministerial Credentials as a Priestess or
          Priest, a person shall:

              1.  Be an active member of a coven which is a Full Member of
          the  Covenant.

              2.  Have  been  "confirmed" to taking on the full commitment
          to the requirements of that coven's Tradition of our religion.

              3.  Have undergone at least a full year  of  active  training
          for  the ministry of that Tradition.

              These credentials shall remain valid only so long as the
          person remains an  active  member  of  the coven which remains an
          active member of the Covenant.

              In order to be eligible to receive Ministerial Credentials as
          an Elder, a person shall:

              1.  Satisfy (2.) and (3.) above.

              2.  Have undergone an additional full year of active training
          for  the ministry.

              3.  Be fully able to form a coven, admit members, and train
          them in the tenets and practices of that Tradition.

              These  credentials shall remain valid for life, unless
          specifically revoked, so long as the person remains in contact
          with the Covenant.

          THE NATIONAL FESTIVAL

              The annual Grand Council or national business meeting is held
          as  part of a national festival,  which is open to the whole
          membership as well as Pagans and Witches who are not part of the
          Covenant.  The
          festival is usually held at a secluded campground or resort,  and
          moves to a different area of the country each  summer.  In
          addition to  the council  meeting,  the  program  includes
          workshops  on magick and the Craft, concerts, a potluck feast, a
          talent show, and the opportunity to purchase (or barter for) art,
          crafts and ritual tools by  Pagan  artisans.  Registration
          information is available in the newsletter.

          FOR MORE INFORMATION:

              Write to: Covenant of the Goddess, P.O. Box 1226, Berkeley,
          CA 94704.

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                              A Pledge to Pagan Spirituality

                    I am a Pagan andI dedicate Myself tochanneling the Spiritual
          Energy of my Inner Self to help and to heal myself and others.

              *  I  know  that I  am a   part of  the Whole   of Nature.   May I
          grow  in understanding of  the Unity   of all  Nature.  May  I  always
          walk in Balance.

              *  May I  always be  mindful of  the diversity  of  Nature as well
          as  its Unity and   may I   always be   tolerant of  those whose race,
          appearance,  sex, sexual  preference, culture,  and other  ways differ
          from my own.

              *  May I  use the  Force(psychic  power) wisely  and  never  useit
          for aggression nor  for malevolent  purposes. May  I never  direct  it
          to curtail the free will of another.

              *  May I  always be mindfulthat I create my own reality and that I
          have the power within me to create positivity in my life.

              *  May I   always act   in   honorable  ways:  being  honest  with
          myself and  others, keeping   my  word  whenever  I   have given   it,
          fulfilling  all responsibilities and  commitments I  have taken  on to
          the best of my ability.

              *  May I  always  remember   that whatever  is  sent  out   always
          returns magnified  to  the  sender.  May  the  Forces  of   Karma move
          swiftly   to remind me   of these   spiritual commitments when  I have
          begin to falter from them,  and may I use this Karmic feedback to help
          myself grow and be more attuned to my Inner Pagan Spirit.

              *  May I always remain strong and committed to my Spiritual ideals
          in the face of  adversity and  negativity. May  the Force  of my Inner
          Spirit  ground out  all malevolence   directed my   way and  transform
          it  into positivity. May   my Inner  Light shine   so  strongly   that
          malevolent forces can not even approach my sphere of existence.

              *  May I  always grow  in Inner  Wisdom & Understanding.  MayI see
          every  problem that   I face   as  an opportunity   to  develop myself
          spiritually in solving it.

              *  May I always act out ofLove to all other beings on this  Planet
          -- to  other  humans,   to  plants,   to  animals,   to  minerals,  to
          elementals, to spirits, and to other entities.

              * May I  always be  mindful that the  Goddess and God in all their
          forms dwell within  me and  that this   divinity is  reflected through
          my own Inner Self, my Pagan Spirit.

              *  May I  always channel  Love and  Light from  my  being.  May my
          Inner  Spirit, rather    than  my ego  self,  guide  all my  thoughts,
          feelings, and actions.

                                SO MOTE IT BE

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          The Craft  (Witchcraft -  NOT to  be confused with  Satanism.   A true
          Witch has  nothing  to  do  with this,  even  though  there  are  some
          Satanists  who (unright-fully)  call themselves  "Witch".) contains  a
          large number  of groups with bonds  to each other, for  the most part,
          which  are looser than those you will find between Christian churches.
          Each has it's  own traditions,  it's own beliefs,  it's own  pantheon,
          etc.   So  just WHAT is  it that,  overall, a  Witch believes  in? The
          American Council  of Witches was formed to  determine what it was that
          all   Witches  have in common,  belief-wise.   In the  early 1970's, a
          paper  was  released with  their findings,  and  gives a  good overall
          picture of it.  The following is the text of that paper.
 
          ======================================================================
 
                               BASIC PRINCIPLES OF THE CRAFT
 
          1.   The first principle is that  of love, and it is expressed in  the
          ethic,
                    "DO AS YOU WILL, SO LONG AS YOU HARM NONE"
                    a)love is notemotional in it'sessence, but isan attribute of
                  the individual as expressed in relation to other beings;
               b) harming others can be by thought, word, or deed;
               c> it is to be understood the "none" includes oneself;
                    d) theharm which isto be regardedas unethical isgratuitous
                harm; war, in general, is gratuitous harm, although it is
                ethical to defend oneself and one's liberty when threatened by
          real and present danger, such as defense against invasion.
 
          2.    The Witch must  recognize and harmonize  with the forces  of the
          universe,  in accord  with the  Law of  Polarity: everything  is dual;
          everything has  two poles;  everything has  it's  opposite; for  every
          action there is a reaction;  all can be categorized as either
          active or reactive in relation to other things.
                    a) Godhead is one  unique and transcendent wholeness, beyond
                          any limitationsor expressions; thus,it is beyond our
              human capacity to understand and identify with this
           principle of Cosmic Oneness, except as It is revealed to           us
          in terms of It's attributes and operation.
                    b) The most basic and meaningful attribute of the One that
               we, as humans, can relate to and understand, is that of
           polarity, of action and reaction; therefore Witches
          recognize the Oneness of the Divinity, but worship and
           relate to the Divine as the archetypal polarity of God
           and Goddess, the All-Father and the Great Mother of the
           universe.  The Beings are as near as we can approach to
           the One within our human limitations of understanding and
          expression, though it is possible to experience the
          divine Oneness through the practices of the Mysteries.
                    c) Harmony does not  consist of the pretty and the nice, but
                          the balanced, dynamic,poised co-operation and
                      co-relation.
 

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          3.   The Witch must recognize, and operate within the framework of the
               Law  of Cause  and Effect;  every action  has it's  reaction, and
          every effect has it's cause.   All things occur according to this law;
          nothing in the universe can occur outside this law, though  we may not
          always appreciate the relation between a given effect  and it's cause.
          Subsidiary to this is the Law of Three, which     states that whatever
          goes forth must return threefold, whether of      good or ill; for our
          actions affect more than people generally    realize,      and     the
          resulting reactions are also part of the     harvest.
 
          4.   As  Above, So Below.  That which exists  in the Macrocosm exists,
          on a  smaller scale and  to a  lesser degree, in  the Microcosm.   The
          powers of  the universe  exist also in  the human,  though in  general
          instance they lie dormant.  The powers and abilities can be
          awakened and used if the proper techniques are practiced, and    this
          is why initiates of the Mysteries are sworn to guard the    secrets
          from the unworthy:  Much harm can be done by those who      have power
          without responsibility, both to others and to     themselves according
          to the Laws of Cause and Effect and of  Threefold Return.
                    a) Since our philosophy teaches that the universe is the
                       physical manifestation of the Divine, there can be
                  nothing in the universe which does not partake of the
           nature of the Divine; hence, the powers and attributes of
          the Divine exist also in the manifest, though to much
          smaller degree.
                    b) These powers can be awakened through the various
                          techniques of theMysteries, and,although they areonly
          capable of small effects in and of themselves, it is
          possible to use them in order to draw upon the forces of
          the universe.  Thus humanity can be the wielders of the
           power of the Gods, a channel for Godhead to act within
           It's own manifestation.  This, then, is further reason
           for the oath of secrecy.
                    c) Since the universe is the body of the One, possessing the
                       same attributes as the One, it's Laws must be the
                  principles through and by which the One operates.  By
           reasoning from the known to the unknown, one can learn of
          the Divine, and thus of oneself.  Thus the Craft is a
          natural religion, seeing in Nature the expression and
          revelation of Divinity.
 
          5.   We know that everything in the universe is in movement or
          vibration and is a function of that vibration.  Everything  vibrates;
          all things rise and fall in a tidal system that   reflects  the motion
          inherent in the universe and also in the     atom.   Matter and energy
          are but two poles of one continuous     phenomenon.     Therefore  the
          Witch celebrates, harmonizes with, and  makes  use of the tides of the
          universe and of life as expressed  through  the  cycle of  the seasons
          and the motion of the solar   system.    These ritual  observances are
          the eight great Festivals     of the Year, referred to as the Wheel of
          the Year.  Further, the  Witch works with the  forces and tides of the
          Moon, for this body      is the mediator of  much energy to our planet
          Earth and thus to   ourselves.
 

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          6.   Nothing is dead matter in the universe.  All things exist,
          therefore all things live, though perhaps in a different manner  from
          that which we are used to calling life.  In view of this,   the  Witch
          knows that there is no true death, only change from one     condition
          to another.  The universe is the body of Godhead, and  therefore
          possesses one transcendent consciousness; all things   partake  of the
          consciousness, in varying levels of     trance/awareness.
                    a) Because of this principle, all things are sacred to the
                       Witch, for all partake of the one Life.
                    b) Therefore the Witch is a natural ecologist, for Nature is
                       part of us as we are a part of Nature.
 
          7.   Astrology can be useful  in marking and interpreting the flow and
               ebb of  the tides of our solar system, and  thus of making use of
          those tides; astrology should not be debased into mere
          fortune-telling.
 
          8.   Throughout the development of the human race,  civilizations have
               seen and worshipped many  and various attributes of the  Divine.
          These universal forces have been clothed in forms which were
          expressive to the worshipper of the attribute of the Godhead     which
          they expressed.  Use of these symbolic representations of   t   h   e
          natural and divine forces of the universe, or god forms, is a
          potent method for contacting and utilizing the forces they  represent.
          Thus the Gods are both natural and truly divine, and   man-made     in
          that the forms with which they are clothed are    products          of
          humanity's striving to know the Godhead.
                    a)  In keeping with the Law of Polarity, these god-forms are
                          brought into harmony by the one great Law whichstates:
                          All Gods are oneGod.  All Goddesses areone Goddess.
              There is one Initiator.  This law is an expression of our
          understanding that all of the forces of the universe, by
          whatever ethnic god-form is chosen to clothe and relate
           to whichever force, can be resolved into the fundamental
          polarity of the Godhead, the Great Mother and the
          All-Father.
                    b) It is the use of differing god forms, of differing ethnic
                          sources or periods,which is the basis ofmany of the
                                  differencesbetween
                                                   thevariousTraditions
                                                                      oftheCraft.
                                EachTraditionuses theforms,andthusthenames,which
                              to thatTradition bestexpress and awakenan
                            understandingofthe forcerepresented,accordingto the
                  areas of emphasis of the Tradition.
                    c) Because we know that differing names or representations
                                  arebutexpressionsofthesamedivineprinciplesand
                                forces,werequire ourmemberstoswearthat theywill
                              nevermockthenames bywhichanotherhonors theDivine,
                            eventhough thosenames bedifferentfrom andseemingly
                          lessexpressive thanthe namesand godforms usedby our
                        Tradition(for tothe membersof anotherTradition, using
                        it's names, oursmay easily seemequally less
                expressive).
 

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          9.   A Witch refuses to allow her/himself to be corrupted by the great
               guilt neuroses which have been foisted on humanity in the name of
               the Divine,  thus freeing the self  of the slavery of  the mind.
          The Witch expresses responsibility for her/his actions, and
          accepts the consequences of  them; guilt is rejected as  inhibiting to
          one's self-actualization, and replaced by the efforts of the     Witch
          to obey the teachings of harmlessness, responsibility for   t    h    e
          consequences of one's actions, and the goal of actualizing  the   full
          powers of the individual.
                    a) We refuse to believe that a human being is born innately
                                sinful,and recognizetheconcepts ofsinandguilt
                              aretremendouslyinhibitingto thehumanpotential;the
                            consequencesof theLawof CauseandEffect,called karma
                            bysome, arenot punishment,but therecurrences of
                          situations andtheir effectsbecause theindividualas
                        notgained the Wisdomneeded tohandle or avoidsuch
                situations.
                    b) There is no heaven except that which we ourselves make of
                                  ourlifeonEarth,andlikewisethereisnohellexcept
                                theeffectsofourunwiseactions.Deathisnotfollowed
                                bypunishmentorreward,but bylifeandthecontinuing
                    evolution of the human potential.
                    c) One cannot damn the divine in oneself; one can, however,
                                cutoneselfofffromitthroughthe rejectionofwisdom
                              anda refusaltostrive forself-realization. This
                   cutting off does not lead to personal suffering
                                    in"hell", forthereisnoSelftosufferifthetieto
                                  one'sown divinityhasbeensevered;whatremainsis
                                merelyanemptyshell,a"personality"orthought-form
                    devoid of it's ensouling Spark of the Divine Fire.
 
          10.   We  know of the  existence of  the life-force  which ensouls all
          living things, that is, all that exists.  We know that a spark of this
          Divine Fire is within each and every thing that exists, and      that
          it does not die; only the form of it's existence changes.   We    know
          that this spark of the life-force returns to      manifestation  again
          and again in order to fully realize and      actualize it's potential,
          evolving finally to the peak and   essence of existence which  is pure
          being.  In this process of    reincarnation each form  returns in  the
          same type of form, though     it's  ever-increasing actualization  may
          lead to higher levels of      existence of that form.   Man returns as
          man, cat as feline,      mineral  as  mineral,   each  class  of  form
          evolving as the individual    forms of that class evolve.
 
          11.   This  process of  evolution through  successive incarnations  in
          manifest form works through the utilizations of wisdom gained,   t h e
          essence of the life-experience.  This essence of experience,     o   r
          Wisdom, is an attribute of the spark of life itself, one and
          inseparable (see 9a).
 

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          12.  We must care for the body,  for it is the vehicle of the spark of
               life, the form by which we attain.  Thus we must heal the body of
               it's ills and keep it a tuned and perfected tool; so must we heal
               others  (both physically  and psychologically)  as far  as it  is
          within our power to do so.  However, we cannot interfere with the life
          of another, even to heal, except at their request or with   t h e i r
          express permission; unless such non-interference would be   inhibiting
          to our own, ethical existence and development -- and
               even then the responsibilities and consequences must be
          understood and accepted.  This, then, is one of the important
          reasons for the communal life the Witches under the guidance of  t h e
          Priesthood:  That the group may be guided by wisdom and
          experience, with the aid and support of one's peers; and that    one's
          actions may be guided by the influence of the ethical life  of     the
          group as a whole.
 
          13.  Harmony with, and utilization of, the great natural forces of the
               universe is called magick.  By magick we speak, not of the
          supernatural, but of the superbly natural, but whose laws and
          applications are not as yet recognized by the scientific
          establishment.  The Witch must strive to recognize these forces, learn
          their laws, attune her/himself to them, and make use of     them.  The
          Witch must also be aware that power corrupts when
                    used_only_ for thegains of theself, and thereforemust strive
               to serve humanity:  Either through the service in the Priesthood,
               or by example and effects of his/her life on others.   The choice
               must be made in accord with the true nature of the Witch.

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          This article is excerpted from the Rocky Mountain Pagan Journal.
          Each issue of the Rocky Mountain Pagan Journal is published by
          High Plains Arts and Sciences; P.O. Box 620604, Littleton Co.,
          80123, a Colorado Non-Profit Corporation, under a Public Domain
          Copyright, which entitles any person or group of persons to
          reproduce, in any form whatsoever, any material contained therein
          without restriction, so long as articles are not condensed or
          abbreviated in any fashion, and credit is given the original
          author.!
 
                                IN GRANDMOTHER'S LAP
                                Copyright 1987, RMPJ
 
          "Morals are the nagging fear that somebody somewhere may be
          having a good time." --H. L. Mencken
 
               What is the difference between one of us and Oral Roberts?
          Well, hopefully there are lots of differences, but the top one
          on my list is that I work on being ethical and he is a moralist.
 
               The moralist knows how everybody else should behave in order
          to be a good person, avoid Hell, fit into decent society, etc.,
          etc.  He is quite likely to feel that he is a valid exception to
          all his own rules, since he can handle temptation and control his
          outcomes.  His main characteristic is frantic paranoid distrust
          of other people.  No one should be seen nude, for instance,
          because this would be un-bearably sexually arousing and lead to
          promiscuity, neglect of ordinary duties, etc.  He knows he can
          control himself, but everybody else has to be "protected" from
          their evil impulses.  His major defence is projection: "I'm not
          oversexed, and of course I'd never want to be or want to be
          unfaithful to my wife, but that woman in the (name situation or
          article of clothing) sure is asking for it.  Ultimate expressions
          of this type of thinking are wife-beating -- one man said, "When
          I walked into the self-help group I thought that when they heard
          what I'd had to put up with they'd con-gratulate me for not
          having killed her." -- and witch-burning -- "I am a good person.
          Bad things do not happen to good people.  A bad thing has
          happened to me.  Somebody did it!  Kill them!"
 
               In essence, the moralist is saying "It can't be my fault
          (I'm not able to face the idea that it might be my fault).  It
          must be somebody else's fault.  If people would just follow these
          few simple rules, which I'll be glad to explain to them, nothing
          would go wrong and I wouldn't have to feel anxious.  But since
          they won't all follow my rules, everything is their fault, not
          mine, and I don't have to feel anxious."

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               To me this is nauseating.  I have no idea how you "should"
          behave; who are you?  What's the situation?  Who else is
          affected?  Even then, the best I could offer would be some
          suggestions of courses of action which might have good results --
           but I don't believe there are any simple rules for human conduct
          which are always "right."  What I do believe is that ethical
          behavior consists of choosing your actions such that you can look
          at yourself in the mirror in the morning without flinching.
          Which means I can see a Corsican being ethical and killing
          another person as part of a feud; a gypsy being ethical and
          defrauding a gaujo.  I suspect that what I mean here is that
          ethics impel you to be true to your own values, while morals make
          you want to
          a) control others, and
          b) not get caught yourself.  But being ethical implies that they
          are your own values, which you have thought through and decided
          to accept, and not just the ones you have swallowed whole from
          your family or culture.
 
               Marjoe, a famous evangelist who later went straight,
          described preaching hellfire and damnation and then going back to
          the motel and making love to his girlfriend of the moment -- who
          had to be flown in from New York so the locals wouldn't know what
          he was doing.  Oral Roberts says people have to give him $8
          million, or God will "call him home."  These are examples of
          people whose highest priority is influencing others, making the
          right kind of impression - the actuality doesn't seem to be
          really relevant to their choice-making process.
 
               The ethical person, on the other hand, may not care at all
          about the impression he is erig; he will say in total sincerity
          "I know I look like a fool for doing it, but I couldn't have
          lived with myself if I hadn't."  Or even harder, "I know you
          think I'm being hard and cruel, but I honestly believe this is
          the best solution in the circumstances."
 
               Next issue (are you holding your breath?) the difference be-
          tween act idealism and absolute idealism, or how to tell a witch
          from a fundamentalist without a score card.
 
             The Spinster Aunt ..........  FROM RMPJ, 2/3/1987

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                                EXEGESIS ON THE WICCAN REDE
                                      by Judy Harrow
 
          originally published in HARVEST - Volume 5, Number 3 (Oimelc, 1985)
          second  publication: THE  HIDDEN PATH  - Volume  X, Number  2 Beltane,
          1987)
 
               All religions began with somebody's sudden flashing insight,
          enlightenment, a shining  vision. Some  mystic found the  way and  the
          words to share the  vision, and, sharing it, attracted  followers. The
          followers may repeat those  precise and poetic words about  the vision
          until  they congeal into set phrases, fused language, repeated by rote
          and without understanding.  Cliches begin as great wisdom - that's why
          they spread  so  fast -  and  end as  ritual  phrases, heard  but  not
          understood. Living spirituality so  easily hardens to boring religious
          routine, maintained  through  guilt  and  fear, or  habit  and  social
          opportunism - any reason but joy.
 
                    We come tothe Craft witha first generation'sjoy ofdiscovery,
          and a first generation's  memory of bored hours of  routine worship in
          our  childhood.   Because we  have  known the  difference,  it is  our
          particular challenge to find or make  ways to keep the Craft a living,
          real  experience for  our grandchildren  and for  the students  of our
          students.
 
                    I think the best ofthese safeguards is already builtinto the
          Craft as we know it, put there by our own good  teachers. On our Path,
          the  mystic  experience  itself is  shared,  not  just  the fruits  of
          mysticism.  We  give  all  our   students  the  techniques,  and   the
          protective/supportive environment that enable almost every one of them
          to Draw the Moon and/or Invoke  the God. This is an incredibly radical
          change  from older religions, even older Pagan religions, in which the
          only  permissible   source  of  inspiration  has   been  to  endlessly
          reinterpret and reapply the vision of the Founder (the Bible, the
          Book of the Law, the Koran, ... ). The practice of Drawing the Moon is
          the brilliant crown of the Craft.
 
               But notice how often, in the old myths, every treasure has its
          pitfalls? I think I'm beginning to see one of ours. Between the normal
          process of  original visions clotting  into cliche, and  our perpetual
          flow of new inspiration, we are in danger of losing the special wisdom
          of those  who founded  the  modern Craft.  I do  not  think we  should
          assiduously  preserve  every  precious  word.  My  love  for   my  own
          Gardnerian  tradition does not blind me to our sexist and heterosexist
          roots. And yet, I want us to remain identifiably Witches  and not meld
          into some homogeneous "New Age" sludge. For this, I think we need some
          sort of anchoring in tradition to give us a sense of identity. Some of
          the  old   sayings  really  do  crystallize  great   wisdom  as  well,
          life-affirming Pagan wisdom that our culture needs to hear.
 

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               So I think it's time for a little creative borrowing from our
          neighbors. Christians  do something they call "exegesis;"  Jews have a
          somewhat  similar  process  called  "midrash." What  it  is  something
          between interpretation and meditation, a very concentrated examination
          of a particular  text. The assumption often is that  every single word
          has  meaning (cabalists even look  at the individual  letters). Out of
          this  inspired  combination  of  scholarship and  daydream  comes  the
          vitality of  those  paths  whose canon  is  closed.  The  contemporary
          example,  of course,  is  Christian Liberation  Theology,  based on  a
          re-visioning of Jesus that would utterly shock John Calvin.
 
                    Althoughour canon is not closed - andthe day it is the day I
          quit - I'm suggesting  that we can use a similar  process to renew the
          life of the older parts of our own still-young heritage.
 
                    So, I'dlike totry doingsome exegesison anessential statement
          of  the Craft way of life. Every religion has some sort of ethic, some
          guideline for what it means to live in accordance with this particular
          mythos,  this worldview. Ours, called  the Wiccan Rede,  is one of the
          most  elegant statements  I've heard of  the principle  of situational
          ethics.  Rather  than  placing the  power  and  duty  to decide  about
          behavior  with teachers or rulebooks, the Rede places it exactly where
          it belongs, with the actor.
 
                               eight words the Wiccan Rede fulfill:
                                AN IT HARM NONE, DO WHAT YOU WILL.
 
          I'd like to start  with the second phrase first, and to take it almost
          word by word.
 
               Do what YOU  will. This  is the challenge  to self-direction,  to
          figure out  what we want, and not  what somebody else wants  for us or
          from us. All  of us are  subject to  tremendous role expectations  and
          pressures,  coming  from our  families,  our  employers, our  friends,
          society in general.  It's easy to just be  molded, deceptively easy to
          become  a compulsive rebel and reflexively do the opposite of whatever
          "they"   seem  to  want.  Living  by  the  Rede  means  accepting  the
          responsibility to assess the results of our actions and to choose when
          we will obey, confront or evade the rules.
 
               Do what you WILL. This is the challenge to introspection, to know
          what we really want beyond the whim of the moment. The classic example
          is that of the student who chooses to study for an exam rather than go
          to a party,  because what she really  wants is to be  a doctor. Again,
          balance is needed. Always going to the library rather  than the movies
          is the road  to burnout, not the  road to a Nobel. What's  more, there
          are others values in life, such as sensuality, intimacy, spirituality,
          that get  ignored in  a compulsively  long-term  orientation. So,  our
          responsibility is  not to mechanically  follow some rule  like "always
          choose to defer  gratification in your  own long-term self  interest,"
          but to really listen within, and to really choose, each time.
 

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               DO what you will. This is the challenge to action. Don't wait for
          Prince  Charming or  the revolution.  Don't blame  your mother  or the
          system. Make a realistic plan  that includes all your assets.  Be sure
          to include magic, both  the deeper insights and wisdoms  of divination
          and the focusing  of will and energy that comes  from active workings.
          Then take  the  first steps  right now.   But,  beware of  thoughtless
          action,  which  is  equally  dangerous. For  example,  daydreaming  is
          needed, to envision a goal, to project the results of actions,
          to check progress  against goals, sometimes to  revise goals. Thinking
          and planning  are  necessary parts  of personal  progress. Action  and
          thought are complementary; neither can replace the other.
 
                    When youreally lookat it, wordby word, itsounds likea subtle
          and profound  guide for life, does  it not? Is it  complete? Shall "do
          what you will" in fact be "the whole of the law" for us? I  think not.
          The second phrase of the Rede discusses the individual out of context.
          Taken   by  itself,  "DO  WHAT  YOU  WILL"  would  produce  a  nastily
          competitive society, a "war of each against all" more bitter than what
          we now  endure. That is, it  would if it were  possible. Happily, it's
          just plain not.
 
                    Pagan myth and modernbiology alike teach us that ourEarth is
          one  interconnected living sphere, a whole system in which the actions
          of each affect all (and this is emphatically not limited to humankind)
          through intrinsic, organic feedback paths. As our technology amplifies
          the  effects  of  our  individual  actions,  it  becomes  increasingly
          critical to understand that
          these actions  have consequences  beyond the individual;  consequences
          that, by the  very nature of  things, come back  to the individual  as
          well.  Cooperation,  once  "merely" an  ethical  ideal,  has  become a
          survival imperative.  Life is relational,  contextual. Exclusive focus
          on the individual Will is a lie and a deathtrap.
 
                    The  qualifying "AN IT HARM NONE," draws a Circle around the
          individual Will and places each of us firmly within the dual  contexts
          of the  human community and the complex life-form that is Mother Gaia.
          The first phrase of the Rede directs us to be aware of results  of our
          actions projected not  only in time,  as long-term personal  outcomes,
          but in  space  - to  consider  how actions  may effect  our  families,
          co-workers, community,  and the life of  the Earth as a  whole, and to
          take those projections into account in our decisions.
 
                    But, like  the rest of the Rede, "an it harm none" cannot be
          followed  unthinkingly. It is simply  impossible for creatures who eat
          to harm none. Any refusal to decide or act for fear of harming someone
          is also  a decision and  an action,  and will create  results of  some
          kind.  When you  consider  that  "none"  also includes  ourselves,  it
          becomes clear that  what we have here  is a goal  and an ideal, not  a
          rule.
 
                    The Craft,assuming ethical adulthood,offers us norote rules.
          We will always be  working on incomplete knowledge. We  will sometimes
          just plain  make mistakes.  Life itself, and  life-affirming religion,
          still demands that we learn, decide, act, and accept the results.
 
                                   Judy Harrow

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                 The Witches' Creed
 
          Hear Now the words of the witches,
          The secrets we hid in the night,
          When dark was our destiny's pathway,
          That now we bring forth into light.
 
          Mysterious water and fire,
          The earth and the wide-ranging air,
          By hidden quintessence we know them,
          And will and keep silent and dare.
 
          The birth and rebirth of all nature,
          The passing of winter and spring,
          We share with the life universal,
          Rejoice in the magical  ring.
 
          Four times in the year the Great Sabbat
          Returns, and the witches are seen
          At Lammas and Candlemas dancing,
          On May Eve and old Hallowe'en.
 
          When day-time and night-time are equal,
          Whensun is at greatest and least,
          The four Lesser Sabbats are summoned,
          And Witches gather in feast.
 
          Thirteen silver moons in a year are,
          Thirteen is the coven's array.
          Thirteen times at Esbat make merry,
          For each golden year and a day.
 
          The power that was passed down the age,
          Each time between woman and man,
          Each century unto the other,
          Ere time and the ages began.
 
          When drawn is the magical circle,
          By sword or athame of power,
          Its compass between two worlds lies,
          In land of the shades for that hour.

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          This world has no right then to know it,
          And world of beyond will tell naught.
          The oldest of Gods are invoked there,
          The Great Work of magic is wrought.
 
          For the two are mystical pillars,
          That stand at the gate of the shrine,
          And two are the powers of nature,
          The forms and the forces divine.
 
          The dark and the light in succession,
          The opposites each unto each,
          Shown forth as a God and a Goddess:
          Of this our ancestors teach.
 
          By night he's the wild wind's rider,
          The Horn'd One, the Lord of the Shades.
          By day he's the King of the Woodland,
          The dweller in green forest glades.
 
          She is youthful or old as she pleases,
          She sails the torn clouds in her barque,
          The bright silver lady of midnight,
          The crone who weaves spells in the dark.
 
          The master and mistress of magic,
          That dwell in the deeps of the mind,
          Immortal and ever-renewing,
          With power to free or to bind.
 
          So drink the good wine to the Old Gods,
          And Dance and make love in their praise,
          Till Elphame's fair land shall receive us
          In peace at the end of our days.
 
          And Do What You Will be the challenge,
          So be it Love that harms  none,
          For this is the only commandment.
          By Magic of old, be it done!
 
               Doreen Valiente,
               "Witchcraft For Tomorrow"
               pp.172-173

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                              Hill Country Pagan Grove
                                Austin, Texas, U.S.A.
 
            Published December 1982 by C.C.C. Creative Cooperative  Consolidated
          12611 Research Blvd. Number 125 Austin, Texas 78759 U.S.A.
 
           First edition, December 1982 Second edition, revised, April 1983
 
           PREFACE
 
            Some have  asked how this little  booklet came into being.  It's all
          very straightforward: as the  most visible representatives of paganism
          here in  Austin, Texas, I  and my consort, Arnthor  Phalius, are asked
          often  to appear  in public  to talk  about witchcraft.  The questions
          included here  are those most often  asked, along with  the answers we
          give.
 
            Of course  we  cannot pretend  to  speak for  all Pagans,  only  for
          ourselves.  But  the  little  booklet  has  been  well-received  as  a
          non-threatening  method  of  getting  to know  a  subject  like Wicca.
          Occasionally  we will  find someone who  has had  negative experiences
          with  persons who  call themselves  Wiccans or  Witches, and  in those
          cases  they  expressed relief  on find  that  `other types'  of Pagans
          existed than those which had given them their initial bad impressions.
 
            The Directory* is an individual effort at networking in the Sunbelt.
          Here in Texas there are many traditions and varieties of Paganism, and
          if  one  isn't  to be  alone,  one  must  learn  that there  are  more
          similarities  than  differences  in   Paganism  and  the  other  major
          religions.  Pagans have  always known this,  but for  various reasons,
          have not stepped forward as representatives of this view.
 
           I (Merlana) am a mystic who responds to the Universal Mind as it is
          expressed in Nature. It  is my deep belief that persons  who reverence
          these  principles are  unified at  bottom, and  separated only  by the
          illusion  of words, which are not reality. Sometimes words aren't even
          adequate representations of `Reality`!
 
            It is my  intention in this little booklet to  re-define some issues
          and terms in the  way that my tradition sees them.  It so happens that
          much  of the  rest of  Paganism falls  within this  general framework.
          (NOTE: A  `tradition' is a varietal type, like `denomination').
 
            If youalready know the subject and wish to differ, your comments are
          welcome. If you are new to the subject, perhaps here  you'll find some
          questions  answered, and (if wanted) fellowship with others who are on
          similar paths. Directory* listings are free to those in the Sunbelt of
          the USA (South and Southwest.) New editions are published irregularly.

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            If you don't live in  the Sunbelt, but have goods or  services which
          interest Pagans, you may also put an ad into the Directory.* Write for
          details.
 
           Blessed be, Merlana April 1983
 
           1. WHAT IS WICCA?
 
          `Wicca' (pronounced Wick-ah) is one name given to the Nature religions
          practiced in Northern Europe and the Middle East from the times of the
          ice ages. It is one spiritual path out of many in a group of spiritual
          practices  known  as  NeoPaganism.   NeoPaganism  is  currently  in  a
          world-wide revival, led by persons and groups in the United States and
          Britain.
 
           2. HOW DO WICCA AND NEOPAGANISM FIT TOGETHER?
 
           Wicca is one subsidiary form, or `tradition,' similar to the way
          Christianity has  many forms.  One can  be  a Christian  and still  be
          Baptist, Methodist  or Roman Catholic. In  the same way, one  can be a
          Pagan  but   ascribe  to   another,  more  specific,   sub-variety  of
          philosophy.
 
           3. IS IT THE SAME AS WITCHCRAFT?
 
           One linguistic theory has the word Wicca coming from Olde English
          `Wicca-Craeft', meaning `craft of the wise ones.' Most followers of
            Wicca (and most Pagans) prefer not to use  the terms `witchcraft' or
          `witch' because of the emotional connotations these words carry in our
           society.
 
           Generally, one who calls him or herself a `witch' without further
          qualifications is seeking notoriety and special attention. Those of us
          who guard  the  portals of  personal  Power (like  Carlos  Casteneda's
          character Don Juan) are normally hard to find or engage in discussion.
          Our Mysteries  are carefully hidden from the world, and from those who
          might be tempted to misuse them.
 
           4. WHAT DO YOU BELIEVE ABOUT GOD?
 
           Although Pagans generally agree that one God exists and is the same
          regardless of name,  they vary in specific  concepts about God,  as in
          other religions.
 
            What  an individual  Pagan holds  is strictly  a matter  of personal
          belief.  However, occasionally  a tradition will teach highly-specific
          concepts,  structures  and  mythologies.   If  one  finds  oneself  in
          disagreement,  the  best  policy   is  `voting  with  the  feet',   or
          withdrawing to find another group who better agrees.
 
            NOTE: Sometimes it may be easierto gather together a group of people
          who  believe  as you  do to  form an  entirely  new group.  That's the
          purpose of networking, or what the booklet is designed for.
 

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            Most  Wiccans divide the  Godhead (generally conceived  of as Mother
          Nature) into two forces. One force is male and the  other female. They
          are called respectively: The God and The Goddess.
 
            Between them, these two divinities create balance and harmony in the
          Eternal  Dance.  They  represent  the  forces  of  birth,   death  and
          regeneration symbolized  in the  change of the  seasons. Wiccans  call
          5this cycle The Wheel Of The Year. Most rituals celebrate the Wheel Of
          The Year and our  deep, meaningful participation in natural  cycles of
          change.
 
            Because the male force has been in ascendancy for thousands of years
          due  to the Christian, Moslem and Jewish religions, there is presently
          a  tendency to emphasize The  Goddess, especially by  feminists (or by
          those whose personal concept of God happens to be female).
 
            We also believe in  Magick, which is a partnership  between humanity
          and  the Universal Mind. This  partnership creates changes  in what we
          normally call `reality', i.e.,  change accomplished with prayer. These
          changes can seem miraculous or merely coincidental, and always include
          personal effort. Magick is not the same as `wishing.'
 
           5. WHAT HAPPENS AT A WICCAN CEREMONY?
 
            There  are  several  types  of  get-togethers  that  Pagans  of  all
          traditions  attend. The most available  and open is  called a `Grove,'
          where those who wish  may study both spiritual and  ceremonial topics.
          Most  groves emphasize fellowship  and harmony  of mind  between their
          members.  You should  choose one as  much for  how you  blend with the
          personalities of the members as for a particular brand of teaching.
 
            Eight  times  a  year, at  the  solstices  and  equinoxes, May  Day,
          Halloween,  and other  points  on the  lunar  calendar, Pagans  gather
          together  (usually outdoors under  trees) to celebrate  Nature and the
          turn of the seasons.
 
            These  celebrations consist  of  dancing,  prayer, invocations,  and
          rituals passed down from the many traditions through the ages. We also
          urge participants to develop and use their own original rituals and to
          share them with others.
 
            Because we  dance and  pray in  a standing  Circle  (or sometimes  a
          spiral),  and because  we  draw  at  these  times  from  the  Universe
          spherical energies of protection and power - these meetings are called
          (appropriately enough!) Circles.
 
           6. HOW CAN I ATTEND A GROVE OR CIRCLE?
 
            Wiccans and  Pagans tend to  be very  private, and do  not advertise
          their faith at publicly as  some others might. This is mainly  because
          of past persecutions. However, for those who are sincerely interested,
          there  always  exist  persons with  whom  to  visit  and explore  that
          interest. Check the Directory* at the  back of this booklet for  names
          of others who are open to contacts.
 

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            If you are sincere and rally want to setout upon the Pagan path, the
          first step  is to find a  Grove to study  with. After a  Grove accepts
          you, eventually you will attend Circles.
 
            7. DO I HAVE TO GIVE UP MY OTHERSPIRITUAL PATHS TO BECOME A WICCAN?
                That will depend on  the tradition and the teacher.  In general,
          Pagans  are most tolerant of any philosophical structure, and ask only
          that  the tolerance  be  returned. You  will  not be  requested  to do
          anything that differs with your beliefs and spiritual needs.
 
           8. DOES BEING PAGAN MAKE A PERSON SPECIAL OR DIFFERENT?
 
            Well  yes, of  course. But  the special  qualities are  available to
          everybody.  Everything that  Pagans do  with Magick  is done  in other
          religions by  other names. It  is only that  we have found  that these
          particular formulas, beliefs, and celebrations work best for us.
 
            These  are varying approaches to (and grasps of) personal Power. One
          way of recognizing someone who is truly Powerful is to note whether he
          or she seems to need control  or influence over others. True  personal
          power is content to control only the self, and personal reality.
 
           9. DO YOU CAST SPELLS ON OTHER PEOPLE?
 
            The major law in  our religion is: "Do what you will,  an it hurt no
          other." (The Golden Rule)
 
            In  other words, no  one is  prevented from  exploration of  God and
          GodSelf as long as others are not harmed.
 
           We do believe in directing the energies of the universe toward
          accomplishment  of  certain ends,  but  magick is  never  effective on
          another person  unless the person  specifically requests it  and takes
          responsibility for that request.
 
            Attempts  at  so-called `black'  magick,  or  use of  the  universal
          energies for  negative  or harmful  purposes,  only result  in  karmic
          backlash  magnified at  least  threefold on  the unfortunate  would-be
          black magician.
 
            Our  tradition  does  not believe  in  the  possibility of  `psychic
          attack',  and hence  does  not teach  methods  for combating  it.  Our
          philosophy tells us that to raise  a force against `psychic attack' is
          only to create that which you fear.
 
           10. ARE PAGANS ANTI-CHRISTIAN?
 
            No.  But  many Christians  are  anti-Pagan.  Historically there  has
          existed an adversary relationship  between Christianity and the Nature
          Religions  (largely created by Christians.)
 
           It takes much universal love not to strike back when attacked, and
          occasionally  a Pagan  might seem  bitter or  afraid as the  result of
          anti-Pagan  treatment.  This  is  only  a  personal  reaction,  not  a
          characteristic of the religion itself.

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            It is also true that Wiccans and Pagans have suffered dismissal from
          jobs and worse simply from their religious affiliation being revealed.
          Events like  these lead  to a  certain caution and  sometimes even  an
          attitude approaching mild paranoia.
 
           11. WHO IS IN CHARGE OF PAGANISM?
 
            Each person is in  charge of him or herself,  responsible totally to
          Godd/ess.  One might  hear  an individual  called  High Priestess,  or
          Priest,  but  this title  has  more  to do  with  the  role played  in
          ceremonies than with status in any formal hierarchy.
 
            Groves  and  teaching  groups   sometimes  have  various  levels  of
          initiation, but again, these are individual to each tradition.
 
            12. WHAT MAKES WICCA DIFFERENT FROM  OTHER PATHS THAT BELIEVE IN THE
          PSYCHIC POWERS?
 
            We usually  find that people most often comment on the robes and the
          tools.  Traditionally  we  wear  special garments  while  engaging  in
          devotions, as a male Jew wears prayer shawl and skullcap. The garments
          have symbolisms, and stand for beliefs of the person wearing them.
 
            The tools  are: a cup, knife,  staff (or wand), and  the pentacle, a
          5-pointed star with 5th point upward, enclosed in a circle.
 
            For those familiar with the tarotcards, this was the original source
          of the  tarot suits as  well as  many meanings and  symbolisms in  the
          tarot deck.
 
           13. WHAT IS DONE WITH THE TOOLS?
 
            They  are used, along with  other objects, like  candles, bells, and
          incense  to focus  energies and  influence  Universal forces  with our
          prayers.  If the  format reminds  you of  Roman Catholic  mass, that's
          because much of the indigenous Nature Religion's mysteries were
          `adopted'  when  Christianity  moved  into  Northern  Europe  --  into
          England, Scotland, Ireland and Scandinavia ... the lands of the Celts.

 
            Also,  if  the  tools and  concepts  seem  to  resemble elements  in
          Rosicrucianism, the Caballa, and the Masonic Temple, it is because the
          latter paths drew and adopted Pagan  rituals and forms for other uses.
          Since  ours was an oral  tradition we gratefully  acknowledge the role
          these organizations played  in bringing to modern  times knowledge and
          insights which have otherwise been lost.

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           Here's a bit of trivia: Although the Founding Fathers of the U.S.A.
          generally held indifferent attitudes  about Christianity they were all
          thirty-third degree Masons. Obviously they sought to incorporate their
          high  ideals  into  writing  our  first constitution.  This  odd  fact
          explains  to  some  people   why  fundamentalist  Christians  and  the
          constitution occasionally seem to be at cross-purposes.

           14. HOW LARGE IS THE RELIGION?
 
            Since Wicca, or Paganism, is an alternative religion uninterested in
          power  or clout,  we  measure our  `size'  usually only  by  spiritual
          growth. There  is a  national newspaper  published quarterly  by which
          many Pagans keep in touch.
 
           15. WHAT ABOUT SCIENCE AND TECHNOLOGY?
 
            That's magick, too!  Craft practitioners of old  WERE the scientists
          ...  there  was  need  for  healers  and herbalists,  agriculture  and
          astronomy experts.  The scientific method has now  made teaching these
          subjects  respectable in universities. But in the process we have lost
          the lore's  former integration  of the spiritual  relationship between
          God Expressed As Nature and ourselves.
 
            Manyof us are scientifically trained and hold technological jobs and
          interests. This does not interfere with but only adds to  a desire for
          ritual  celebration and  union  with Godd/ess.  Also  many of  us  are
          ourselves  practicing psychics,  or  are  interested  in  extrasensory
          perception  (ESP)  and   its  uses.     Paganism  makes  available   a
          philosophical structure for all of these ends utilized effectively for
          millennia.   It  urges individuals  to develop  their personal  powers
          within that structure and to use them thereafter in a responsible way.

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            16. THAT'S SOMETHING ELSE: WHY DON'T I EVER HEAR OR READ ABOUT PAGAN
          CHARITIES OR GOOD WORKS?
 
            Good news makes terrible press. News  media and supermarket tabloids
          would much rather print  scandal and controversy. How many  times have
          you  seen a  headline that  attributed a  person's conduct  to his/her
          belief in Witchcraft? Do you ever see the same types  of stories about
          Moslems, Jews or Christians?
 
            In addition, organized charity can only be accomplished undercertain
          forms  of  organized  religious  structures.  That  takes  leadership,
          delegation of  powers, community  resources and accumulation  of money
          and collective wealth.
 
            We focus  instead on  personal responsibility and  the necessity  of
          reflecting Godd/ess in our  characters and lives. Occasionally persons
          in  the Craft  will join  together to  change a  situation or  to help
          someone, but this is  always done quietly and with  the full knowledge
          and  permission of those for whom the  help of change in requested. It
          is always done  without taking  public credit. We  feel that  Godd/ess
          knows, and that is all we need.
 
           17. HOW CAN WE SUM THIS UP IN A FEW WORDS?
 
            Wicca, a  branch of  the spiritual  movement called Neopaganism  (or
          Paganism) is  primarily a religion of  personal, mystical relationship
          between  the Universal Mind as expressed in Nature and the individual.
          It  believes in  Magick,  or positive  change  wrought by  prayer  and
          ceremonial  ritual. It brings its  practitioners the joy  of union and
          harmony with Godd/ess  as expressed  in Nature as  well as  fellowship
          with other persons who  are on similar paths.  Personal responsibility
          and growth are stressed, dogma and rigid beliefs are discouraged.
 
                          MAY GODD/ESS SPEAK TO YOU
                          IN THE VOICE YOU HEAR BEST.
                          BLESSED BE!

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                               A LITTLE LESS MISUNDERSTANDING
 
                    (What Christians Don't Understand about Neopaganism)
 
                                      by J. Brad Hicks
 
          Q:   Are you a witch?
          A:   That's actually a  tricky question to  answer, so let me  go
          about it in a round-about way.  What I am is a Neopagan.
          Neopaganism is a beautiful, complex religion that is not in
          opposition  to Christianity in any way - just different.  However,
          some of the people that the Catholic church  burned  as  "witches"
          were people who practiced the same things that I do.  In
          identification with them and the suffering that they went through,
          some  of us (Neopagans) call ourselves witches.    One expert,  P.E.I.
          Bonewits,  says  that there are  actually several  kinds of groups who
          call  themselves "witches." Some  are people whose  ancestors were the
          village   healers,   herbalists, midwives, and such,  many of whom had
          (or were ascribed to  have) mental, psychic, or magical  powers, which
          were passed  down through the  family in the  form of oral  tradition,
          and  Bonewits calls them "Traditional   Witches." Some  are people who
          have deliberately used the term to oppose themselves to  Christianity,
          are  practicing  "Satanists," and practice (deliberately)  most of the
          practices invented by the  Inquisitors.  Bonewits calls  them "Gothic"
          or "Neo-Gothic Witches."  Of a different kind are some radical
          feminist groups, who call themselves witches because they believe
          that the original Inquisition was primarily anti-female;  some of
          these also practice magic,  many of them do not -  Bonewits  calls
          them "Feminist Witches." But the vast majority of modern witches
          are harmless people who worship God in many forms, including the
          Lord of the Dance, the Lady, and the Mother Earth.  These are the
          people that Bonewits (and I) call"Neopagan Witches" - and this  is
          what I am.  I hope that this helps more than it confuses.
 
          Q:   Are you a devil worshipper?
          A:   I'm tempted to just say, "No!" and leave it at that, but that
          probably isn't  enough.   Devil   worship  (including   Satanism)   is
          really a Christian heresy.  (If you don't believe me,  ask an expert -
          say,  any well-read pastor or theology professor.) In order to worship
          Satan, you  have to believe  in him - and  there are no  references to
          Satan  outside of the  Christian Bible.   So to be  a Satanist   or  a
          devil worshipper, you have to believe in the accuracy of the Christian
          Bible, then identify yourself with God's Enemy, proclaim that you
          are "evil," and then try to "fight against Jesus" or similar
          nonsense.  Neopagans do not accept the Christian Bible as  a source of
          truth.  As a source of some beautiful poetry,  sometimes, or as a
          source of myth, but not as a source of truth.  Emphatically, we do
          not believe that God has an Opposite, an evil being  trying to destroy
          God,  the world,  man, or whatever.  So it is non-sensical to say that
          Neopagans worship Satan.   Of course, many people insist  that any god
          other than JHVH/Jesus (and his other Biblical names) is a  demon or an
          illusion created by  Satan.  Well,  you're welcome to believe  that if
          you like - but over half of the world's population is going to
          be unhappy at you.  Jews and followers of Islam are just  as confident
          that  they worship  the True God as  you are, and resent being  called
          devil worshippers.  So do I.
 

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          Q:   What do Neopagans believe about God?
          A:   Neopaganism is a new religion with very, very old roots.  It
          harks back to the first religions that man ever practiced (based
          on the physical evidence).  Neopagans worship a variety of symbols
          from the Old Religions - the practices of the ancient  Celts,  the
          Greeks, the  Egyptians, the Romans -  and differ with each  other over
          what those  symbols  really represent.    What I  (and   many  others)
          believe is that they are all aspects of  God (or maybe, the  Gods)   -
          some  kind of beautiful, powerful, and loving being or force that ties
          all of life  together and is the origin of all  miracles  -  including
          miracles such as written language,  poetry, music, art ...
 
          Q:   Do Neopagans have a Bible?
          A:   Not most of us.  The closest analogue would be a witch's Book
          of Shadows, which is a  sort of notebook of legends,  poetry, history,
          and magic ritual which is copied by every newly-initiated witch,  then
          added  to.   But on  the whole,   even  a Book  of Shadows  isn't what
          Christians think of  as a  Bible.  It's  not  infallible (couldn't be,
          they've  been brought  to  us via  hastily-copied  texts under  trying
          circumstances),   it  doesn't prescribe  a specific  code of  morality
          (except for a  few general guidelines),   and it  doesn't claim to  be
          dictated by God -  except for a  few, debatable parts.    Those of  us
          who   aren't  witches don't  even have  that much.   Neopaganism  is a
          religious  system  that  relies   more  on  the individual than on the
          Book or  the Priest.  One  of the principal beliefs  of Neopaganism is
          that no  one,   not Pope   nor  Priest   nor  Elder, has the  right to
          interfere  with your  relationship to  God.   Learn from  whomever you
          want, and pray to whatever name means the most to you.
 
          Q:   Did you say magic?  Do Neopagans believe in the occult?
          A:   Cringe.  What a badly worded question - but I hear it all the
          time.  Neopagans as a rule don't "believe in the occult" - we
          practice magic.  Magic is simply a way to focus the   mental abilities
          that   you   were  born  with,  and  use them  to change the  world in
          positive ways.  Magic can also be mixed with worship; in which case it
          differs very little from Christian prayer.
 
          Q:   But I thought that you said that  you weren't a demon-worshipper?
          A:   That's right.  Magic and demonology are two different things.
          Magic you also know as "psychic powers" or "mentallics" or even as
          "the power of positive thinking" - in essence,  the magical world
          view holds that "reality" is mostly a construct of the human mind,
          and as such, can be altered by the human mind.  That's all  there
          is to it.
 

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          Q:   How do you become a Neopagan?
          A:   In  a  very  real  sense,  nobody every "becomes" a Neopagan.
          There are no converts, as no conversion is necessary.  Neopaganism
          is  an attitude towards worship, and either you have it or you don't.
          My case  is not atypical.  All  of my life, I  have been fascinated by
          the  old mythologies.   I have always found  descriptions of the Greek
          Gods fascinating.  If I had  any religious beliefs as a child, it  was
          that somewhere,  there was a God,  and many people worship  Him, but I
          had no idea what His name was.   I set out to find Him, and through an
          odd  combination  of circumstances,  I because convinced that his Name
          was Jesus.   But   seven years  later, I had  to admit to  myself that
          Whoever  God  is, he answers  non-Christians' prayers as well as those
          in the name of  Jesus.  In  either  case, true miracles are rare.   In
          both  cases, the one praying has a  devout experience with God.  After
          searching my soul, I  admitted that I could not tell that I was better
          off than when I believed in the Old Gods.  And in the mean time, I had
          found out that other people also loved the Old Gods -  and  that  they
          call  themselves  Neopagans.  When I realized that what I believed was
          little  or no  different that  what they believed,  I called  myself a
          Neopagan, too.  The common element for nearly all of us is that nearly
          all of  us already believed  these things,   before we found  out that
          anyone else  did.  "Becoming"  a pagan  is never a  conversion.   It's
          usually  a   home-coming.  No  one ever  "brainwashed" me.   I finally
          relaxed, and stopped struggling against my own self.
 
          Q:   I've heard about witches holding orgies and such.  Do you?
          A:   No, that sort of thing doesn't appeal to  me.  Most  of  the
          crap that you've heard about "witch orgies" is nonsense made up by
          the National Enquirer to sell magazines.  But I shouldn't  be flippant
          about this,   because it underlies  a serious question -  what kind of
          morality do Neopagans hold to?
 
                           "Eight words the Wiccan Rede fulfill:
                            An it harm none, do what thou will!"
                                        from an old Book of Shadows
 
          That about sums it all up.  Neopaganism teaches that it is
          harmful  to  yourself  (and  dangerous)  to  harm others.  It also
          teaches that trying to impose your  moral  standards  on  somebody
          else's behavior is (at least) foolish - and probably dangerous,
          as you run some serious chance of hurting that person.  Perhaps in
          a sense Neopagans don't have morality, for as R.  A.  Wilson said,
          "There   are   no  commandments  because  there  is  no  Commander
          anywhere," but Neopagans do have ethics - standards for  behavior
          based on honor and mutual benefit.

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          Q:   I saw on the news that Neopagans use a star in a circle as their
              emblem.  Isn't that a Satanic symbol?
          A:   A pentacle (that's what it's called) is a Satanic symbol in
          precisely same sense that the cross is a Nazi symbol.  The German
          National Socialist Party used an equal-armed cross with four flags
          attached to it as their emblem.  (Yes, I know - that's a swastika.
          Well, before the Nazis made the word common knowledge, people just
          called  it  a  "bent cross" - it's an old heraldic symbol,  and it
          means the same thing that a normal cross does).  That doesn't make
          the Nazis good Christians, and it doesn't  make  Christians  into
          Nazis.  In the same sense, Satanists (and some rock groups) use a
          type  of pentacle as their emblem.   That doesn't make them Neopagans,
          nor   does   it  mean   that   Neopagans   are  Satanists   (or   even
          rock-and-rollers).
 
          Q:   Are Neopagans opposed to Christianity?
          A:   Some Neopagans are ex-Christians, and I'm not going to deny
          that some of them have a grudge against the Church because of what
          they perceived as attempts to control their minds.  Further,  many
          Neopagans are suspicious of the Church, because it was in the name
          of Jesus Christ that nine million of our kind were murdered.
          Neopagans are opposed to anyone who uses force to control the
          minds of others.  Does that include you?  If not,  then  it  means
          that Neopagans as  such are not opposed to  you.  Do you work  for the
          benefit of mankind, are you  respectful to the  Earth?  Then  it makes
          us allies,  whether or not either of us wants to admit it.
 
                                    - - - - - - - - - -
 
                    There  are manyother misconceptions in the popularmind about
          the Neopagan religion.  Unless  you've   studied  it,  read  about  it
          from sympathetic sources,  then you really  don't know anything  about
          Neopagan history,  beliefs, practices, customs, art, science, culture,
          or  magic.  But it would take several entire books to teach you, and I
          already  fear  that I  will  be accused  of  trying to  win   converts
          (despite   what I've said  above).  If you  are curious and willing to
          learn,  try some of the following books:
 
                            Margot Adler, _Drawing Down the Moon_
                                 Starhawk, _The Spiral Dance_
                                P.E.I. Bonewits, _Real Magic_
                              Stewart Farrar, _What Witches Do_.

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    sacred-texts |  Web | Powered by Sponsored Links:
Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

                                       NEOPAGANISM
                                    By Eric S. Raymond
          I. Introduction
 
                    The neopagan  phenomenon is a loose  collection of religious
          movements, experiments and jokes that offers  a healthy alternative to
          the dogmatism  of the  Judeo/Christian/Islamic mainstream (on  the one
          hand)  and the  mushy-mindedness  of most  'New  Age' groups  (on  the
          other).
 
                    This article,prepared atthe requestof anumber ofcurious net.
          posters, offers a brief description of neopagan thought and  practice.
          A list of good sources for further study are listed at the end.
 
          II. What is a neopagan?
 
                    I  used the term 'religious'  above, but as  you'll see it's
          actually  more  than somewhat  misleading,  and  I  (like  many  other
          neopagans) use it only because no other word is available for the more
          general kind  of thing  of which  the  neopagan movement  and what  we
          generally think of as 'religion' are special cases.
 
                    Neopaganism is 'religious' in  the etymological sense of 're
          ligare', to rebind (to roots, to strengths, to the  basics of things),
          and it deals with mythology and  the realm of the 'spiritual'. But, as
          we  in the Judeo/Christian West have come to understand 'religion' (an
          organized  body of  belief that  connects the  'supernatural'  with an
          authoritarian moral  code via 'faith') neopaganism  is effectively and
          radically anti-religious. I emphasize this because it  is important in
          understanding what follows.
 
                    Common characteristics of almostall the groups that describe
          themselves as 'neopagan' (the term is often capitalized) include:
 
          1. Anti-dogmatism
 
                    Neopagan religions are religions of practice, pragmatism and
          immediate experience. The emphasis is always on what they can help the
          individuals in them to *do* and *experience*; theology and metaphysics
          take a back  seat, and very little 'faith' or  'belief' is required or
          expected. In fact many neopagans  (including yours truly) are actively
          hostile to 'faith' and  all the related ideas of  religious authority,
          'divine revelation' and the like.
 
          2. Compatibility with a scientific world-view
 
                  This  tends to follow  from the above.  Because neopaganism is
          centered in experiences rather  than beliefs, it doesn't need  or want
          to do vast overarching  cosmologies or push fixed Final Answers to the
          Big Questions -- understanding and helping human beings relate to each
          other and the world as we experience it is quite  enough for us. Thus,
          we are  generally friendly to  science and the  scientific world-view.
          Many of us  are scientists  and technologists ourselves  (in fact,  by
          some counts, a plurality of us are computer programmers!).
 

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          3. Reverence for nature, sensuality, and pleasure
 
                  Mostneopaganisms makeheavy use ofnature symbolismand encourage
          people  to be more  aware of their  ties to all the  non-human life on
          this  planet.   Explicit  worship  of  'Gaia',   the  earth  ecosphere
          considered as a single  interdependent unit, is common.  Veneration of
          nature  deities is central to many  traditions. Ecological activism is
          often  considered a religious  duty, though there  is much controversy
          over what form it should take.
 
                  Bypreference, mostneopagans holdtheir ceremoniesoutdoors under
          sun or moon. Seasonal changes and astronomical rhythms (especially the
          solstices,  equinoxes and  full  and  new  moons)  define  the  ritual
          calendar.
 
                  Ritual and festivenudity arecommon; to benaked before natureis
          often  considered a  holy  and  integrating  act  in  itself.  Sex  is
          considered  sacramental  and  sexual  energy  and  symbolisms permeate
          neopagan  practice (we  like to  contrast this  with Christianity,  in
          which the  central  sacrament commemorates  a murder  and climaxes  in
          ritual cannibalism).
 
          4. Polytheism, pantheism, agnosticism
 
                  Most neopaganisms are explicitly polytheistic -- that is, they
          recognize pantheons of  multiple deities. But the reality  behind this
          is more complex than it might appear.
 
                  First,  many  neopagans  are philosophical  agnostics  or even
          atheists;  there is  a  tendency  to  regard  'the  gods'  as  Jungian
          archetypes  or otherwise  in some  sense created  by and  dependent on
          human belief, and thus naturally plural and observer-dependent.
 
                  Secondly, asin many historicalpolytheisms, there isan implicit
          though seldom-discussed idea that  all the gods and goddesses  we deal
          with  are 'masks', refractions of some underlying unity that we cannot
          or should not attempt to approach directly.
 
                  And thirdly, there is a strong undercurrent of pantheism,  the
          belief  that  the  entire  universe  is  in  some  important  sense  a
          responsive, resonating  and sacred whole  (or, which is  different and
          subtler, that it is proper for human beings to view it that way).

          Many neopagans hold all three of these beliefs simultaneously.
 
          5. Decentralized, non-authoritarian organization; no priestly elite
 
                  Neopagans have seen what happens when a priesthood elite  gets
          temporal power;  we want  none of  that. We  do not take  collections,
          build  temples, or fund a  full-time clergy. In  fact the clergy-laity
          distinction  is  pretty  soft; in  many  traditions,  all members  are
          considered  'in  training'  for  it,  and  in  all   traditions  every
          participant in  a ritual  is an active  one; there are  and can  be no
          pew-sitting passive observers.
 

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                  Mostneopagan traditionsare (dis)organizedashorizontal networks
          of  small  affinity groups  (usually  called  'circles', 'groves',  or
          'covens' depending on  the flavor of  neopagan involved). Priests  and
          priestesses have  no real  authority outside  their  own circles  (and
          sometimes  not  much  inside  them!), though  some  do  have  national
          reputations.
 
                  Many  of us keep a  low profile partly  due to a  real fear of
          persecution. Too many  of our spiritual  ancestors were burned,  hung,
          flayed and shot  by religions that are still powerful for  a lot of us
          to feel  safe in the  open. Down in  the Bible  Belt the burnings  and
          beatings  are  still  going on,  and  the  media  loves  to hang  that
          'Satanist' label on anything it doesn't understand for a good
          juicy story.
 
                  Also,  we never proselytize. This posting is about as active a
          neopagan solicitation as anyone will ever see; we tend to believe that
          'converts'  are  dangerous  robots  and  that  people  looking  to  be
          'converted' aren't the kind we want. We have found that it works quite
          well enough to let people find us when they're ready for  what we have
          to teach.
 
          6. Reverence for the female principle
 
                  Oneof the most striking differencesbetween neopagan groups and
          the   religious  mainstream  is  the  wide  prevalence  (and  in  some
          traditions  dominance)  of  the   worship  of  goddesses.  Almost  all
          neopagans revere  some form  of the  Great Mother,  often as  a nature
          goddess  identified with the  ecosphere, and  there are  probably more
          female neopagan clergy than there are male.
 
                  Most neopagan traditions are equalist  (these tend to pair the
          Great  Mother with a male  fertility-god, usually some  cognate of the
          Greek Pan).  A vocal and  influential minority are  actively feminist,
          and (especially on the West Coast) there have been attempts to present
          various neopagan traditions  as the natural 'women's religion' for the
          feminist  movement. The  effects  of this  kind  of politicization  of
          neopaganism are a topic of intense debate within the movement and fuel
          some of its deepest factional divisions.
 
          7. Respect for art and creativity
 
                  Neopaganism tends to attractartists and musicians as muchas it
          attracts  technologists. Our myth and  ritual can be  very powerful at
          stimulating  and  releasing  creativity,   and  one  of  the  greatest
          strengths  of the  movement is  the rich  outgrowth of  music, poetry,
          crafts and arts that has come from that. It is quite common for people
          joining the movement to discover real talents in those areas that they
          never suspected.
 
                  Poets and musicians have the kind of special place at neopagan
          festivals  that  they  did  in  pre-literate  cultures;  many  of  our
          best-known  people  are or  have been  bards  and songsmiths,  and the
          ability  to compose and improvise good ritual poetry is considered the
          mark of a gifted priest(ess) and very highly respected.
 

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          8. Eclecticism
 
                  "Steal from any source that doesn't run too fast" is aneopagan
          motto.  A typical neopagan  group will mix Greek, Celtic  and Egyptian
          mythology with  American Indian  shamanism. Ritual  technique includes
          recognizable  borrowings from  medieval ceremonial  magic, Freemasonry
          and pre-Nicene  Christianity,  as  well  as a  bunch  of  20th-century
          inventions.  Humanistic psychology and some of the more replicable New
          Age healing  techniques have recently been  influential. The resulting
          stew  is lively  and effective,  though sometimes  a bit hard  to hold
          together.
 
          9. A sense of humor
 
                  Neopagans generally believethat itis more dangerousto takeyour
          religion too seriously than too lightly. Self-spoofery is frequent and
          (in some  traditions) semi-institutionalized,  and at least  one major
          neopagan  tradition  (Discordianism, known  to  many on  this  net) is
          *founded* on elaborate spoofery and started out as a joke.
 
                  Oneof the most attractive features of the neopagan approach is
          that  we don't confuse solemnity with gloom. Our rituals are generally
          celebratory and joyous, and  a humorous remark at the right  time need
          not break the mood.
 
                  We generally feel that anyreligion that can't stand tohave fun
          poked at it is in as sad shape as the corresponding kind of person.
 
          III. What kinds of neopagan are there, and where did they come from?
 
                    Depending onwho you talkto and whatdefinitions you use,there
          are between 40,000  and 200,000 neopagans in the U.S.; the true figure
          is probably closer to the latter than the former, and  the movement is
          still growing rapidly following a major 'population explosion'  in the
          late '70s.
 
                    The numericallylargest and most influentialneopagan group is
          the 'Kingdom of Wicca'  -- the modern witch covens.  Modern witchcraft
          has  nothing  to   do  with  Hollywood's   images  of  the   cackling,
          cauldron-stirring crone (though wiccans sometimes joke about that one)
          and  is  actively  opposed  to the  psychopathic  Satanism  that  many
          Christians erroneously think  of as  'witchcraft'. Your  author is  an
          initiate Wiccan priest and coven leader of long standing.
 
                    Otherimportant subgroupsinclude thoseseeking torevive Norse,
          Egyptian, Amerind,  and various kinds  of tribal pantheons  other than
          the  Greek and  Celtic ones  that have  been incorporated  into Wicca.
          These  generally started  out  as Wiccan  offshoots  or have  been  so
          heavily influenced  by Wiccan ritual  technique that their  people can
          usually work comfortably in a Wiccan circle and vice-versa.
 
                    There arealso the variousorders of ceremonialmagicians, most
          claiming to be  the successors to the turn-of-the-century  Golden Dawn
          or one of  the groups founded by Alesteir Crowley during his brilliant
          and  notorious occult  career.  These have  their  own very  elaborate
          ritual  tradition, and tend to  be more intellectual,  more rigid, and
          less  nature-oriented.   They  are  sometimes  reluctant  to  describe
          themselves as neopagans.

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                    The Discordians (and, more recently, the Discordian-offshoot
          Church of the  Sub-Genius) are  few in number  but quite  influential.
          They are  the neopagan  movement's sacred clowns,  puncturing pretense
          and adding an  essential note  to the pagan  festivals. Many  Wiccans,
          especially  among priests  and priestesses,  are also  Discordians and
          will  look you  straight  in the  eye  and tell  you  that the  entire
          neopagan movement is a Discordian hoax...
 
                    Neopaganism used  to be largely a  white, upper-middle-class
          phenomenon, but that has been changing  during the last five years. So
          called 'new-collar'  workers have come in droves  during the eighties.
          We  still see fewer non-whites, proportionately, than there are in the
          general population,  but that is  also changing (though  more slowly).
          With the  exception of a few nut-fringe 'Aryan' groups detested by the
          whole  rest  of  the  movement, neopagans  are  actively  anti-racist;
          prejudice is  not the problem, it's more that the ideas have tended to
          be accepted by the more educated segments of society
          first, and  until recently  those more  educated segments  were mostly
          white.
 
                    OntheEastCoast, ahigher-than-general-populationpercentage of
          neopagans  have  Roman Catholic  or  Jewish  backgrounds, but  figures
          suggest this is not true nationwide. There is also  a very significant
          overlap in population with science-fiction fandom and the  Society for
          Creative Anachronism.
 
                    Politically, neopagans are distributed about the same as the
          general population,  except that whether liberal  or conservative they
          tend  to be more individualist and less conformist and moralistic than
          average. It is therefore  not too surprising that the  one significant
          difference  in  distribution  is the  presence  of  a  good many  more
          libertarians than one  would see in a same-sized chunk  of the general
          population  (I particularly  register this  because I'm  a libertarian
          myself, but  non-libertarians have  noted the same  phenomenon). These
          complexities are obscured by the fact that the most politically active
          and  visible neopagans  are usually  ex-hippie left-liberals  from the
          '60s.
 
                    I think the most acute generalization made about pagans as a
          whole  is  Margot Adler's  observation that they  are mostly self-made
          people,  supreme individualists  not necessarily  in the  assertive or
          egoist sense but  because they have felt  the need to  construct their
          own  culture, their own definitions, their own religious paths, out of
          whatever  came to  hand  rather  than  accepting  the  ones  that  the
          mainstream offers.
 
          IV. Where do I find out more?
 
                    I have deliberatelynot said much aboutmythology, or specific
          religious practice or aims, or the role of magic and to what extent we
          practice and  'believe' in it. Any one of those is a topic for another
          posting;  but you can  get a lot  of information from  books. Here's a
          basic bibliography:
 
 

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          Adler, Margot _Drawing_Down_the_Moon_ (Random House 1979, hc)
              This book  is a lucid and  penetrating account of who  the modern
          neo-pagans are,  what they do  and why they do  it, from a  woman who
          spent almost two  years doing observer-participant journalism  in the
          neo-pagan  community.  Especially valuable  because  it  combines an
          anthropologist's objectivity  with a candid  personal account of  her
          own  feelings about all she  saw and did and how  her ideas about the
          neo-pagans  changed  under the  impact of  the  experiences she  went
          through. Recommended  strongly as  a first book  on the subject,  and
          it's relatively  easy to  find. There  is now  a revised  and expanded
          second edition available.
 
 
          Starhawk _The_Spiral_Dance_
              An anthology  of  philosophy, poetry,  training exercises,  ritual
          outlines and  instructive anecdotes  from a successful  working coven.
          First-rate as an introduction  to the practical aspects of  magick and
          running a functioning circle. Often findable at feminist bookstores.
 
 
          Shea, Robert and Wilson, Robert Anton _Illuminatus!_ (Dell, 1975, pb)
            This work of alleged fiction is an incredible berserko-surrealist
          rollercoaster  that _will_  bend  your mind  into  a pretzel  with  an
          acid-head blitzkrieg  of plausible, instructive  and enlightening lies
          and  a few preposterous and obscure truths. Amidst this eccentric tale
          of  world-girdling  conspiracies, intelligent  dolphins,  the fall  of
          Atlantis, who  _really_ killed JFK,  sex, drugs, rock and roll and the
          Cosmic Giggle Factor, you  will find Serious Truths about  Mind, Time,
          Space,  the Nature   of God(dess)  and What It  All Means --  and also
          learn why  you  should  on    no  account  take  them  Seriously.  Pay
          particular attention to Appendix Lamedh ("The Tactics of Magick"), but
          it won't  make sense  until  you've read  the rest.    This was  first
          published   in   3    volumes   as   _The_Eye_In_The_Pyramid_,   _The_
          Golden_Apple_ and _Leviathan_, but there's now a one-volume trade
          paperback carried by most chain bookstores under SF.
 
          Campbell, Joseph W., _The_Masks_of_God_ (Viking Books, 1971, pb)
              One of the definitiveanalytical surveys of world mythography-- and
          readable to boot! It's in 4 volumes:
          I. _Primitive_Mythology_
          II. _Oriental_Mythology_
          III. _Occidental_Mythology_
          IV. _Creative_Mythology_
          The theoretical framework of these books is a form of pragmatic
          neo-Jungianism which  has enormously influenced the  neopagans (we can
          accurately  be described as the  practice for which  Campbell and Jung
          were theorizing). Note especially his predictions in vols. I & IV of a
          revival of shamanic, vision-quest-based religious forms. The recent
          Penguin pb edition  of this book should be available  in the Mythology
          and  Folklore selection of any large bookstore.

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          Bonewits, Isaac, _Real_Magic_ (Creative Arts Books, 1979, pb)
            A fascinating analytical study of the psychodynamics of ritual and
          magick. This was Bonewits's Ph.D. thesis for the world's only known
          doctorate in Magic  and Thaumaturgy (UCLA Berkeley,  1971). Hardest of
          the  five  to  find  but  well  worth  the  effort  --  an  enormously
          instructive, trenchant and funny book.
 
          V. Will there be more net.info on this topic?
 
                I am  also available to answer  questions by email or  phone. Be
          warned  that I will probably tell  you to go off  and study some more,
          rather than referring you to a group, if you haven't read at least two
          out of the  five above or else good  equivalents like Michael Harner's
          _Way_Of_The_Shaman_   (Castaneda,  UFOlogy   books  and   anything  on
          astrology or the Great Pyramid will *not* count! Grrr...!).
 
                No  fooling, learning to  do this stuff  right is  hard work and
          demands a lot more rigor and clear thinking than most people associate
          with  'occultism'. But it's also fun and empowering and could turn out
          to be one of the couple most important things you do with your life.
 
                If response to this posting  is heavy, I may post some  stuff on
          Wiccan ritual practice and theology, that being what I know best.
 

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                             W H A T   I S   W I C C A ?
 
                      An Introduction to "The Old Religion" of Europe
                                and its Modern Revival
 
                              by Amber K, High Priestess
 
                                Our Lady of the Woods
                                     P.O. Box 176
                             Blue Mounds, Wisconsin 53517
 
          (This leaflet may be reproduced and distributed exactly as-is,
          without further permission from the author, provided it is
          offered free of charge.  Changes in the text, however, must be
          approved in advance by the author.  Thank you!)
 
               WICCA (sometimes called Wicce, The Craft, or The Old
          Religion by its practitioners) is an ancient religion of love for
          life and nature.
 
               In prehistoric times, people respected the great forces of
          Nature and celebrated the cycles of the seasons and the moon.
          They saw divinity in the sun and moon, in the Earth Herself, and
          in all life.  The creative energies of the universe were
          personified: feminine and masculine principles became Goddesses
          and Gods.  These were not semi-abstract, superhuman figures set
          apart from Nature: they were embodied in earth and sky, women and
          men, and even plants and animals.
 
               This viewpoint is still central to present-day Wicca.  To
          most Wiccans, everything in Natures -- and all Goddesses and Gods
          -- are true aspects of Deity.  The aspects most often celebrated
          in the Craft, however, are the Triple Goddess of the Moon (Who is
          Maiden, Mother, and Crone) and the Horned God of the wilds.
          These have many names in various cultures.
 
               Wicca had its organized beginnings in Paleolithic times, co-
          existed with other Pagan ("country") religions in Europe, and had
          a profound influence on early Christianity.  But in the medieval
          period, tremendous persecution was directed against the Nature
          religions by the Roman Church.  Over a span of 300 years,
          millions of men and women and many children were hanged, drowned
          or burned as accused "Witches."  The Church indicted them for
          black magic and Satan worship, though in fact these were never a
          part of the Old Religion.
 
               The Wiccan faith went underground, to be practiced in small,
          secret groups called "covens."  For the most part, it stayed
          hidden until very recent times.  Now scholars such as Margaret
          Murray and Gerald Gardner have shed some light on the origins of
          the Craft, and new attitudes of religious freedom have allowed
          covens in some areas to risk becoming more open.
 
               How do Wiccan folk practice their faith today?  There is no
          central authority or doctrine, and individual covens vary a great
          deal.  But most meet to celebrate on nights of the Full Moon, and
          at eight great festivals or Sabbats throughout the year.

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               Though some practice alone or with only their families, many
          Wiccans are organized into covens of three to thirteen members.
          Some are led by a High Priestess or Priest, many by a
          Priestess/Priest team; others rotate or share leadership.  Some
          covens are highly structured and hierarchical, while others may
          be informal and egalitarian.  Often extensive training is
          required before initiation, and coven membership is considered an
          important commitment.
 
               There are many branches or "traditions" of Wicca in the
          United States and elsewhere, such as the Gardnerian, Alexandrian,
          Welsh Traditional, Dianic, Faery, Seax-Wicca and others.  All
          adhere to a code of ethics.  None engage in the disreputable
          practices of some modern "cults," such as isolating and
          brainwashing impressionable, lonely young people.  Genuine
          Wiccans welcome sisters and brothers, but not disciples,
          followers or victims.
 
               Coven meetings include ritual, celebration and magick (the
          "k" is to distinguish it from stage illusions).  Wiccan magick is
          not at all like the instant "special effects" of cartoon shows or
          fantasy novels, nor medieval demonology; it operates in harmony
          with natural laws and is usually less spectacular -- though
          effective.  Various techniques are used to heal people and
          animals, seek guidance, or improve members' lives in specific
          ways.  Positive goals are sought: cursing and "evil spells" are
          repugnant to practitioners of the Old Religion.
 
               Wiccans tend to be strong supporters of environmental
          protection, equal rights, global peace and religious freedom, and
          sometimes magick is used toward such goals.
 
               Wiccan beliefs do not include such Judeao-Christian concepts
          as original sin, vicarious atonement, divine judgement or bodily
          resurrection.  Craft folk believe in a beneficent universe, the
          laws of karma and reincarnation, and divinity inherent in every
          human being and all of Nature.  Yet laughter and pleasure are
          part of their spiritual tradition, and they enjoy singing,
          dancing, feasting, and love.
 
               Wiccans tend to be individualists, and have no central holy
          book, prophet, or church authority.  They draw inspiration and
          insight from science, and personal experience.  Each practitioner
          keeps a personal book or journal in which s/he records magickal
          "recipes," dreams, invocations, songs, poetry and so on.
 
               To most of the Craft, every religion has its own valuable
          perspective on the nature of Deity and humanity's relationship to
          it: there is no One True Faith.  Rather, religious diversity is
          necessary in a world of diverse societies and individuals.
          Because of this belief, Wiccan groups do not actively recruit or
          proselytize: there is an assumption that people who can benefit
          from the Wiccan way will "find their way home" when the time is
          right.

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               Despite the lack of evangelist zeal, many covens are quite
          willing to talk with interested people, and even make efforts to
          inform their communities about the beliefs and practices of
          Wicca.  One source of contacts is The Covenant of the Goddess,
          P.O. Box 1226, Berkeley, CA 94704.  Also, the following books may
          be of interest:  (Ask your librarian.)
 
             DRAWING DOWN THE MOON by Margot Adler
             THE SPIRAL DANCE by Starhawk
             POSITIVE MAGIC by Marion Weinstein
             WHAT WITCHES DO by Stewart Farrar
             WITCHCRAFT FOR TOMORROW by Doreen Valiente
 

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                                   RE-THINKING THE WATCHTOWERS
                                                      or
                           13 Reasons Air should be in the North
                          =======================================
                                            by Mike Nichols
                                copyright 1989 by Mike Nichols
                           (fondly dedicated to Kathy Whitworth)
 
 
           INTRODUCTION
 
            It all started 20 years ago.  I was 16 years old then, and a
           recent initiate to the religion of Wicca.  Like most neophytes,
           I was eager to begin work on my Book of Shadows, the traditional
           manuscript liturgical book kept by most practicing Witches.  I
           copied down rituals, spells, recipes, poems, and tables of
           correspondences from every source I could lay hands on.  Those
           generally fell into two broad categories: published works, such
           as the many books available on Witchcraft and magic; and
           unpublished works, mainly other Witches' Books of Shadows.
 
                Twenty years ago, most of us were "traditional" enough to
           copy everything by hand.  (Today, photocopying and even computer
           modem transfers are becoming de rigueur.)  Always, we were
           admonished to copy "every dot and comma", making an exact
           transcription of the original, since any variation in the
           ceremony might cause major problems for the magician.  Seldom,
           if ever, did anyone pause to consider where these rituals came
           from in the first place, or who composed them.  Most of us,
           alas, did not know and did not care.  It was enough just to
           follow the rubrics and do the rituals as prescribed.
 
                But something brought me to an abrupt halt in my copying
           frenzy.  I had dutifully copied rituals from different sources,
           and suddenly realized they contained conflicting elements.  I
           found myself comparing the two versions, wondering which one was
           "right", "correct", "authentic", "original", "older", etc.  This
           gave rise to the more general questions about where a ritual
           came from in the first place.  Who created it?  Was it created
           by one person or many?  Was it ever altered in transmission?  If
           so, was it by accident or intent?  Do we know?  Is there ever
           any way to find out?  How did a particular ritual get into a
           Coven's Book of Shadows?  From another, older, Book of Shadows?
           Or from a published source?  If so, where did the author of the
           published work get it?
 
                I had barely scratched the surface, and yet I could already
           see that the questions being raised were very complex.  (Now,
           all these years later, I am more convinced than ever of the
           daunting complexity of Neo-Pagan liturgical history.  And I am
           equally convinced of the great importance of this topic for a
           thorough understanding of modern Witchcraft.  It may well be a
           mare's nest, but imagine the value it will have to future Craft
           historians.  And you are unconditionally guaranteed to see me
           fly into a passionate tirade whenever I'm confronted with such
           banal over-simplifications as "Crowley is the REAL author of the
           Third Degree initiation," or "Everyone KNOWS Gardner INVENTED
           modern Witchcraft.")

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           CONFLICTING TRADITIONS
 
                The first time I noticed conflicting ritual elements was
           when I was invited as a guest to attend another Coven's esbat
           celebration.  When the time came to "invoke the Watchtowers" (a
           ritual salutation to the four directions), I was amazed to learn
           that this group associated the element of Earth with the North.
           My own Coven equated North with Air.  How odd, I thought.
           Where'd they get that?  The High Priestess told me it had been
           copied out of a number of published sources.  Further, she said
           she had never seen it listed any other way.  I raced home and
           began tearing books from my own library shelves.  And sure
           enough!  Practically every book I consulted gave the following
           associations as standard: North = Earth, East = Air, South =
           Fire, West = Water.
 
                Then where the heck did I get the idea that Air belonged in
           the North?  After much thought, I remembered having copied my
           own elemental/directional associations from another Witch's Book
           of Shadows, her Book representing (so she claimed) an old Welsh
           tradition.  Perhaps I'd copied it down wrong?  A quick
           long-distance phone call put my mind at ease on that score.
           (When I asked her where she'd gotten it, she said she THOUGHT it
           was from an even older Book of Shadows, but she wasn't certain.)
 
                By now, I felt miffed that my own tradition seemed to be at
           variance with most published sources.  Still, my own rituals
           didn't seem to be adversely affected.  Nor were those of my
           fellow Coven members, all of whom put Air in the North.
           Further, over the years I had amassed lots of associations and
           correspondences that seemed to REQUIRE Air to be in the North.
           The very thought of Air in the East offended both my sense of
           reason and my gut-level mythic sensibilities.  There are good
           REASONS to place Air in the North.  And the whole mythological
           superstructure would collapse if Air were in the East, instead.
           If this is so, then why do most published sources place Earth in
           the North and Air in the East?

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           RITUAL TAMPERING
 
                Suddenly, I felt sure I knew the reason!  Somewhere along
           the line, someone had deliberately tampered with the
           information!  Such tampering is a long and venerable practice
           within certain branches of magic.  In Western culture, it is
           most typically seen among Hermetic, Cabalistic and "ceremonial"
           magic lodges.  It is common among such groups that, when
           publishing their rituals for public consumption, they will
           publish versions that are INCOMPLETE and/or deliberately ALTERED
           in some way from the authentic practice.  This prevents someone
           who is NOT a member of the group from simply buying a book, and
           performing the rituals, without benefit of formal training.  It
           is only when you are initiated into the lodge that you will be
           given the COMPLETE and/or CORRECTED versions of their rituals.
           This is how such groups guard their secrets.  (And it is a
           telling postscript that many scholars now believe modern
           Witchcraft to have "borrowed" its directional/elemental
           correspondences from ceremonial magic sources!  What a laugh if
           this was Crowley's last best joke on his friend Gerald Gardner!)
 
                I remember the first time I became aware of such deliberate
           ritual tampering.  A friend of mine had been making a study of
           the so-called "planetary squares", talismans that look like
           magic squares consisting of a grid of numbers in some cryptic
           order.  There are seven such squares -- one for each of the
           "old" planets.  While making this study, he began coloring the
           grids (more for his own pleasure than anything else), making
           colorful mini-mosaics, using first two colors, then three, then
           four, and on up to the total number of squares in the grid.  Six
           of the planetary squares yielded pleasing patterns of color.
           Then there was the Sun square!  Against all expectation, the
           colors were a random jumble, with no patterns emerging.  Thus,
           he began his quest for the CORRECTED Sun square.  And I became
           convinced of the reality of ritual tampering.
 
           THE WATCHTOWERS
 
                All that remains, then, is for me to assemble all the
           arguments in favor of the Air-in-the-North model, which I have
           now come to believe is the CORRECTED system of correspondences.
           The remainder of this article will be devoted to those
           arguments, each with its own name and number:
 
                1. AIRTS: This is perhaps the strongest argument.  In
           Celtic countries, the four elemental/directional associations
           are referred to as the "four airts".  And it is a known fact that
           this tradition associates Air with North.  While it is true that
           some writers, familiar with ceremonial magic (like William Sharp
           and Doreen Valiente), have given "tampered" versions of the
           airts, it is a telling point that folklorists working directly
           with native oral traditions (like Alexander Carmichael and F.
           Marian McNeill) invariably report the Air/North connection.

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                                                                             346

 
                2. PARALLEL CULTURES: Although arguing from parallel
           cultures may not be as convincing, it is still instructive to
           examine other magical aboriginal cultures in the Western
           hemisphere.  For example, the vast majority of Native American
           tribes (themselves no slouches in the area of magic!) place Air
           in the North, which they symbolize by the Eagle.  (Aboriginal
           cultures lying south of the equator typically have different
           associations, for reasons I will discuss next.)
 
                3. GEOPHYSICAL: If one accepts the insular British origins
           of elemental directions, then one must imagine living in the
           British Isles.  To the West is the vast expanse of the Atlantic
           Ocean (i.e.  water).  To the East, the bulk of the European land
           mass (earth).  South has always been the direction of fire
           because, as one travels south (toward the equator), it gets
           warmer.  Which leaves North as the region of air, home of the
           icy winds of winter.  (These last two associations would be
           reversed for cultures in the southern hemisphere, for whom north
           is the direction of the warm equatorial region, and south is the
           land of ice.)
 
                4. HYPERBOREAN: In fact, an ancient name for the British
           Isles was "Hyperboria", which literally means "behind the north
           wind", thus associating north and wind (air) once more.  The
           inhabitants were themselves called "Hyperborians", and the
           phrase "at the back of the north wind" (the title of one of
           George MacDonald's faery romances) is still current.  Of all the
           winds of the compass, it is unquestionably the north wind
           (Boreas), bringer of winter, which is perceived as the strongest
           and most influential (cf.  Robert Grave's goddess fantasy "Watch
           the North Wind Rise").  You don't hear too much about the other
           three cardinal winds.
 
                5. SEASONAL: Many occultists associate the four seasons
           with the four cardinal points, as well.  Hence, winter = north,
           spring = east, summer = south, and autumn = west.  (To be
           precise, it is the solstice and equinox points which align with
           the cardinal points.)  Again, in most folklore, winter is
           associated with air and wind, as the icy blasts that usher in
           the season.  In spring, it is the earth which arrests our
           attention, with its sudden riot of blooms and greenery.  Again,
           south relates to summer, the hottest season (fire), and west
           relates to autumn.
 
                6. DIURNAL: Occultists also often associate the cardinal
           points of a single day to the four compass points.  Thus,
           midnight = north, sunrise = east, noon = south, and sunset =
           west.  (Please note that we are talking about TRUE midnight and
           TRUE noon here, the points halfway between sunset and sunrise,
           and between sunrise and sunset, respectively.)  These associate
           nicely with the seasonal attributes just discussed.  It is easy
           to see why sunrise should equate to east, and sunset to west.
           And, once again, from the perspective of the British Isles, the
           sun rises over land (earth) and sets over the ocean (water).
           South is related to noon because it is the moment of greatest
           heat (fire).  Leaving the "invisible" element of air to be
           associated with the sun's invisibility, at midnight.

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              7. MYTHOLOGICAL: In Celtic mythology, north is invariably
           associated with air.  The pre-Christian Irish gods and
           goddesses, the Tuatha De Danann, were "airy" faeries (later
           versions came equipped with wings, relating them to sylphs).  The
           Book of Conquests states their original home was in the north,
           "at the back of the north wind".  And when they came to Ireland,
           they came in ships, THROUGH THE UPPER AIR (!), settling on the
           mountain tops.  (It has always struck me as odd that some modern
           writers see mountains as a symbol of earth.  The crucial
           symbolism of the mountain is its height, rising into the air,
           touching the sky.  Virtually all Eastern traditions associate
           mountains, favorite abodes of gurus, with air.  A CAVE would be
           a better symbol of earth than a mountain.)  In Welsh mythology,
           too, Math the Ancient, chief god of Gwynedd (or NORTH Wales), is
           specifically associated with wind, which can carry people's
           thoughts to him.
 
                8. YIN/YANG: Many occultists believe that the four elements
           have yin/yang connections.  Both air and fire are seen as
           masculine, while earth and water are seen as feminine.  If air
           is associated with the north point of the magic circle, and
           earth is east, then one achieves a yin/yang alternation as one
           circumambulates the circle.  As one passes the cardinal points
           of east, south, west, and north, one passes feminine, masculine,
           feminine, masculine energies.  This alternating flux of
           plus/minus, push/pull, masculine/feminine, is the very pulse of
           the universe, considered of great importance by most occultists.
           That it was equally important to our ancestors is evidenced by
           standing stones in the British Isles.  At sites like the Kennet
           Avenue of Braga, the tall, slender, masculine, phallic stones
           alternate precisely with the shorter, diamond-shaped yoni
           stones.
 
                9. GENERATOR: This argument flows out of the previous one.
           Practicing magicians often think of the magic circle as a kind
           of psychic generator.  Witches in particular like to perform
           circle dances to "raise the cone of power".  Hand in hand, and
           alternating man and woman, they dance clockwise (deosil) around
           the circle, moving faster and faster until the power is
           released.  This model has an uncanny resemblance to an
           electrical generator, as man and woman alternately pass each of
           the four "poles" of the magic circle.  These poles themselves
           MUST alternate between plus and minus if power is to be raised.
           This means that if the masculine fire is in the south, then the
           masculine air MUST be in the north.  If the feminine water is in
           the west, then the feminine earth MUST be in the east.  If any
           adjacent pair were switched, the generator would stop dead.

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                                                                             348

                10. MASCULINE/FEMININE AXIS: When you look at a typical
           map, north (the cardinal direction) is at the top.  Any
           north-south road is a vertical line, and any east-west road is a
           horizontal line.  Likewise, a "map" of a magic circle makes the
           vertical north-south axis masculine (with air and fire), while
           the horizontal east-west axis is feminine (earth and water).
           This makes logical sense.  When we look at the horizon of the
           earth, we see a horizontal line.  Water also seeks a horizontal
           plane.  Feminine elements, considered "passive", have a natural
           tendency to "lay down".  Fire, on the other hand, always assumes
           an erect or vertical position.  Air, too, can rise upward, as
           earth and water cannot.  Masculine elements, being "active",
           have a natural tendency to "stand up".
 
                11. ALTAR TOOLS: In modern Witchcraft, there are four
           principal altar tools, the same four tools shown on the Tarot
           card, the Magician.  They also correspond to the four Tarot
           suits, the four ancient treasures of Ireland, and the four
           "hallows" of Arthurian legend.  And, like the four elements, two
           of them are feminine and two of them are masculine.  The
           pentacle is a shallow dish inscribed with a pentagram,
           representing earth, and is here placed in the east.  The
           womb-shaped chalice, symbolizing water, is placed in the west.
           They form the horizontal feminine axis.  The phallic-shaped
           wand, representing fire, is placed in the south.  And the
           equally phallic-shaped athame is placed in the north.  They form
           the vertical masculine axis.  (The gender associations of cup
           and blade are especially emphasized in the ritual blessing of
           wine.)
 
                12. AXIS SYMBOLISM: In nearly every culture, the vertical
           line is a symbol of yang, or masculine energy.  The horizontal
           line is yin, feminine energy.  When the vertical masculine line
           penetrates the horizontal feminine line, forming the ancient
           Pagan symbol of the equal-armed cross, it becomes a symbol of
           life, and life-force.  Place a circle around it or on it, and
           you have a circle-cross or "Celtic" cross, symbol of everlasting
           life.  (Please note the importance of the EQUAL-armed cross.  If
           one arm is longer or shorter, then the four elements are out of
           balance.  The Christian or "Roman" cross, for example, has an
           extended southern arm.  And many historians have commented on
           Christianity's excess of "fire" or zeal.  Some versions actually
           show a shortened northern arm, indicating a dearth of "air" or
           intellectual qualities.)

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                                                                             349

 
                13. ASTROLOGICAL: The astrological year is divided into
           four equal quadrants, each beginning at a solstice or equinox.
           And each quadrant is governed by one of the four elements.
           Which element can be discovered by examining the exact MID-POINT
           of the quadrant.  For example, the first quadrant, beginning at
           the winter solstice (north) is governed by air, which rules 15
           degrees Aquarius, symbolized by the Man or Spirit.  The second
           quadrant, beginning at the spring equinox (east) is governed by
           earth, which rules 15 degrees Taurus, the Bull.  The third
           quadrant, beginning at the summer solstice (south) is governed
           by fire, which rules 15 degrees Leo, the Lion.  And the fourth
           quadrant, beginning at the fall equinox (west) is governed by
           water, which rules 15 degrees Scorpio, here symbolized by the
           Eagle.  Thus, north, east, south and west correspond to air,
           earth, fire, and water, and to man, bull, lion, and eagle,
           respectively.  If the last four symbols seem familiar, it is
           because they represent the four elemental power points of the
           astrological year, and their symbols appear in the four corners
           of the Tarot cards, the World and the Wheel of Fortune.  (The
           same figures were later adopted by Christians as symbols of the
           four gospel writers, Matthew, Mark, Luke, and John.)
 
                 If those are the arguments in favor of Air-in-the-North,
           where are the counter-arguments in favor of Earth-in-the-North?
           Surprisingly, I've heard very few.  The most common by far is
           "But we've always done it this way." Not too convincing.
           However, no matter HOW persuasive my arguments may be, many have
           countered that magic doesn't lend itself to rational arguments.
           It's what FEELS right that counts.  True.  And there's no
           denying that many practitioners do just fine with earth in the
           north.  Granted.  Still, if they've never tried it the other
           way, how would they really know?
 
                My challenge to my fellow practitioners then is this: give
           Air-in-the-North a shot.  Just try it on for size.  See what it
           feels like.  And not for just a single ritual.  It'll take
           several tries just to overcome your habitual ritual mindset.
           And nothing is as habitual as ritual!  So in order to give this
           a fair shake, you'll have to do a whole series of rituals with
           air in the north.  And go into it with an open mind.  Like all
           magic, if you decide ahead of time it won't work, it won't.
           Then, once you've tried it, compare it to your old method.  Ask
           yourself what's different, if it worked any better, and why or
           why not.  And let me know.  I'd enjoy hearing about your
           experiences.

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                               What is a First Degree?
 
          Many  persons feel that the first degree initiation is  something
          that  a person receives simply because this group or that  wishes
          to accept a person into their circle (Gardenarian, Alexandrian,
          etc.).
 
          In the my tradition, as a first degree, you ARE a priest/ess, and
          as  such  you carry responsibilities.  In  some  traditions,  the
          knowledge  you have gained during your first degree studies  will
          qualify you for a third degree in that tradition.  But let's look
          at it a minute.
 
          As I have stated, as a first degree, you ARE a priest/ess.   What
          does this mean?  In other faiths, you must go to seminary or  its
          equivalent for a period of at least 5 years to obtain this  goal.
          When  you  leave  there, you are knowledgeable in  not  only  the
          beliefs  of  your  faith,  but  also  it's  history,  sects,  and
          doctrines.  You have been trained to be a counselor, helper,  and
          friend  to your parishioners.  You have had training  in  dealing
          with  problems  within  your church,  your  community,  and  "the
          enemy".  Basically, you have been given the trust of your  church
          to be knowledgeable, loving, caring, and trustworthy.
 
          Should a Priest/ess in the craft be expected to be any less?   As
          an Isian, the answer is a resounding NO!
 
          During  your first degree studies, you are the equivalent  of  an
          Associate  Pastor/Minister/Whatever.  You are now in training  to
          eventually  have your own coven, or if you wish to  be  solitary,
          you  are  in training to be able to defend your religion  to  the
          outside world if the need arises.
 
          What are the responsibilities of a First Degree in my tradition?
 
          As always, in the this tradition, you are required to  constantly
          be learning and growing.  This does not mean that you have to  be
          constantly be learning about the craft, but about yourself,  your
          community, Mother Earth, etc.  This responsibility does not cease
          even   when   you  receive  your  third  degree.    This   is   a
          responsibility to yourself.

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          Some of your responsibilities to the coven are listed below:
          1.) To grow within the craft.
          2.)  Observe  and  participate in all circle  functions  of  your
          degree or lower.
          3.)  To  assist in preparation for all circle functions  of  your
          degree or lower.
          4.)  To assist any student of a lessor grade in  his/her  studies
          when asked by this student for assistance.
          5.)  To contribute at least one research paper of 10 pages (5  if
          single spaced) or more on the craft subject of your choice.
          6.) Contribute in some manner to each sabbat or public  gathering
          either  by  time, monies for supplies, or bringing  something  to
          share  either during or after event.  Time could be  by  arriving
          early to help set up, staying a little later and helping to clean
          up  after, preparing and sharing a workshop (if open workshop  is
          scheduled),  making  phone calls to remind people of  the  event,
          etc.
          7.)  Contribute  to ideas for coven gatherings and  help  arrange
          same. (Remember, all things do not happen at Covenstead!)
          8.)  Be aware of any conflicts within Circle, and bring  this  to
          the  attention of the HP/HPS (even if that's where  the  conflict
          is!)
          9.)  Be  prepared  to accept the responsibility of  a  circle  or
          ritual should something happen to your HP/S.
 
          To  some  people, this may seem like a lot of  expectations,  but
          keep  in mind.  We are not are not training  "week-end  witches."
          You are in training to be a Priest/ess of Wicca.
 
          Your  first degree is something to be proud of.  You have  worked
          hard  and long to receive it, and your HP/S has found you  worthy
          of same.
 
          May the Lord and Lady smile on your efforts.

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                                  CHURCH OF ALL WORLDS
                                       BOX 1542
                                     Ukiah, CA  95482
 
              Duplicate Membership Application (as presented in GREEN EGG Oimlec
          1989) Distributed Electronically to  the Pagan Community by  the Pagan
          Information Network in the general interest of all.
 
 
              In dedication tothe celebration of life in itsmany forms, I hereby
          declare my  commitment to a way  of life that is  ethical, benevolent,
          humanistic,  life-affirming,  ecstatic  and   ecologically  sane.    I
          subscribe  to   means  and  methods  that  are  creative  rather  than
          destructive, tolerant rather  than authoritarian,  gentle rather  than
          violent,  inclusive  rather  than  exclusive.    I  pledge  myself  to
          harmonious  eco-psychic awareness  with  the total  biosphere of  holy
          Mother Earth.
 
          Like a redwood  tree, I would have  my roots deep in the  Earth and my
          branches reaching for the stars.
 
          I acknowledge  my personal  responsibility for  myself,  to my  fellow
          humans,  and  to the  whole  of  Nature; and  I  recognize  this total
          responsibility,  in each of us, as  the source of our infinite freedom
          to become who we are and do what we will.  I dedicate myself to my own
          inner  growth and  development that  I may  be  of greater  service to
          myself  and  the  world around  me.    For these  reasons  I recognize
          Divinity both  within and without,  and I say  to myself and  others :
          THOU ART GODDESS; THOU ART GOD.
 
          I wish  to unite with  others upon a  spiritual path that  encompasses
          both the  Heaven's and  the Earth,  and all  the  worlds between,  and
          hereby make  application to join the  membership of the Church  of All
          Worlds, in order that we may  learn together and teach each other ways
          to bring about these ends.
 
          I  understand that this association  does not require  the severing of
          any other religious ties.
 
          D   a   t   e   _   _   _   _   _   _   _   _   _   _   _   _   _   _
          Signature_________________________________________________
 
 
 
          I enclose $_______ as a contribution to  help carry on the work of the
          Church.
          (Annual membership dues are  $25 for individuals, $20 each  for family
          members  at one  address.) (The Church  of All  Worlds is  a state and
          federally tax-exempt 501(c)(3) religious organization.   All donations
          are tax-deductible.)
 
 
          Reviewed        and       approved        by______________________this
          day:_____________________

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                                    What is Shamanism?
                       Michelle Klein-Hass/SysOp, Shaman's Soup BBS
 
          Pardon me for asking, but what is Shamanism?  That's one area of "the
          occult" that I don't remember hearing about.
 
          OK, I guess I'm the resident shamanism maven here, so I'll try to
          define it.  Shamanism is the name (from the Tungus Shaman, meaning
          miracle-worker) for any tradition of ecstatic worship of the Earth,
          and the forces that reside and pervade Her.  Most traditions of
          shamanism worship two deities, the God and the Goddess.  In the
          European shamanic tradition, also known as Wicca, the God and Goddess
          are most commonly known as The Lord and The Lady, or Great Mother and
          the Lord of the Hunt. In the Yoruban tradition, they are known as Ogun
          and Yemaja. In the shamanic tradition of the Chiricahua Teneh
          (Apache), they are known as Earth Mother and Sky Father, and also as
          White Painted Woman and Killer of Enemies.  In other traditions, there
          are more deities worshipped, and in most of those named, there are
          other lesser deities.  Some forms of shamanic tradition can be
          classified as true polytheism, some, like the tradition of the
          Australian Dreamtime, are truly pantheistic (the God-force is in all,
          and all exists in the God-force, or as they put it, the Dreamtime) and
          at least in the tradition of the Yoruba (Nigerian African) and in most
          Native American traditions, these Gods and Goddesses are seen as
          emanations from a Great Spirit.  In the Teneh tongue, this spirit is
          known as Usen', Who is neither Male nor Female but encompasses both.
          Joe Wilson describes the difference between the path of the Shaman and
          the path of the Priest this way: the Priest is the custodian of
          tradition and rite, the Shaman is the one who journeys within and
          experiences the God(esse)s directly. The path of the shaman is the
          path of healing, direct involvement with ones Gods/Goddesses, and the
          path of acquiring Power for The Good.  Modern Shamanism in America is
          usually of two currents: Wiccan and Native.

               Wicca  is a reconstructed  system, which is  probably similar but
          not  identical  to the  pre-Christian  religion  of  the  Keltoi  (the
          Britons, the  Gallics, the Irish and Scottish Gael, the Picts, and the
          Cymri(Welsh)  It  used to  claim quite an  impressive history, but  is
          reliably  traceable  to people  like  Gerald Gardner,  who  designed a
          system of Wiccan practice from various sources, including, supposedly,
          a wealthy woman whose family had practiced witchcraft for generations.
          He obviously had a good grasp of some of the  Anthropological works on
          the subject, but liberally borrowed as well from Crowley, Freemasonry,
          and  *fin de  Siecle* occultism  like the  Order of  the Golden  Dawn.
          Artificial or authentic, it seems to still work.

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               Native shamanism works with either  traditions of a native people
          like the Native Americans  or the Yoruba tribe (present  in Santeria),
          or is a distillation of many practices, as is the  shamanism taught by
          Dr. Michael  Harner and  by Joseph  Wilson of Toteg  Tribe.   The true
          native traditions are dying  out quickly, and most native  Shamans are
          unwilling to transmit their  knowledge.  In some cases,  the knowledge
          has died out, and those descendants who remain and wish to embrace the
          Old Ways must  re-invent their  tradition.  My  teacher, Misha  Sacred
          Wolf  of  the  Naiche-Tosawi  band  of  the  Chiricahua,  is  in  that
          unenviable  position.  The Apache still exist, and they celebrate some
          of the old festivals for the benefit of tourists.  But much of the Old
          Knowledge died with the coming of the  white man, the reservation, and
          the  missionaries  that  considered  the  reservation  their  rightful
          "mission field".
               While it is true that many Native peoples are indignant about any
          non-Native  involvement in shamanism, and the new age movement is full
          to  the brim with  hucksters and shysters  who if you  give them money
          will teach you "how to become a Shaman", there are two non-Natives who
          seem to respect the Ways, and have attempted to present  the teachings
          of  Native shamanism  in a  respectful, reverential way.   One  is Dr.
          Michael Harner,  author of  "The Way of  the Shaman" (Bantam)  and his
          "core  shamanism"  system.   His approach  is  sometimes a  little too
          eclectic, with a  glaring lack  of the  ritual and  mythos that  makes
          shamanism so  powerful.  He  has reduced the shamanic  experience to a
          few major elements: The Lowerworld Journey, where the  shamanist comes
          face-to-  face with their "Power Animal", which is a representative of
          the person's basic  animal energy; The  Upperworld Journey, where  the
          person  journeys  to   contact  their  "Teacher  Within",   who  is  a
          representation of  the person's Higher Self;  the Middleworld Journey,
          where ordinary reality is seen through non-ordinary eyes; and  various
          techniques of healing, primarily the Jivaro "sucking doctor"technique.
          A  non-ordinary state  of  consciousness is  reached through  rhythmic
          drumming,  singing,  and visualization.    Despite  the very  clinical
          "self-help" aspect of Harner's work, it is very valuable.  If you live
          in the Los Angeles area,  you are quite fortunate in that  perhaps the
          most exciting work in  the eclectic shamanic  way is going on  through
          Toteg  Tribe, a  shamanic society  founded and  facilitated by  Joseph
          Wilson. Joseph  was a  participant in the  Neo-Pagan (Wiccan-shamanic)
          movement for  more than 25  years, and  is now trying  to forge  a new
          shamanic way  for ALL  people of the  Americas.  He  has built  on the
          techniques of Harner with insight from both traditional Native peoples
          of  this  land that  he  has studied  with  and entirely  new  ways of
          expression  that he and others  that work with  him have spontaneously
          come up with.  He  does not claim to teach traditional  shamanic ways,
          but his  work is quite valuable  and instead of looking  behind to the
          old days  of Tribal America,  is aimed  towards the  21st century  and
          beyond.  Again, I study with  a woman who is of the Chiricahua  Apache
          tradition,  but I  also find  Wilson's work  to  be exciting  and very
          important.   I hope this  cleared up a  few things...there's a  lot of
          good info in the file areas about shamanic practice.
          Hi Dicho--this is finished (sigh of relief)
          Enju! B*B Michelle Klein-Hass (Chihacou White Puma)

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          Here is the complete  expansion of the Indo-European root of  the word
          "witch", from THE AMERICAN HERITAGE DICTIONARY OF INDO-EUROPEAN ROOTS,
          revised  & edited  by Calvert Watkins  (Houghton Mifflin  Co.: Boston,
          1985; ISBN 0-395-36070-6):
 
          WEIK- [1].  Clan (social unit above the household).   1. Suffixed form
          *WEIK- SLA  in  Latin  VILLA,  country house,  farm:  VILLA,  VILLAGE,
          VILLAIN,  VILLANELLE, (VILLEIN);  (BIDONVILLE).   2.  Suffixed o-grade
          form  *WOIK-O in:  a.  Latin VICUS,  quarter  or district  of  a town,
          neighborhood:  (VICINAGE), VICINITY;  b. Greek  OIKOS, house,  and its
          derivativ   e  OIKIA,   dwelling:  ANDROECIUM,   AUTOECIOUS,  DIOCESE,
          DIOECIOUS, DIOICOUS, ECESIS, ECOLOGY, ECONOMY, ECUMENICAL,
          HETEROECIOUS, MONOECIOUS,  PARISH, TRIOUECIOUS.    3. Zero-grade  from
          *WIK-  in  Sanskrit VIS-  dwelling,  house,  with derivative  VAISYAH,
          settler: VAISYA.
 
          WEIK- [2].   In words connectid  with magic and religious  notions (in
          Germanic and Latin).  1. Germanic suffixed form *WIH-L- in Old English
          WIGLE,  divination, sorcery, akin to the Germanic source of Old French
          GUILE,  cunning trickery: GUILE.   2. Germanic  expressive form *WIKK-
          in:  a. Old  English WICCA,  wizard, and  WICCE, witch: WITCH;  b. Old
          English  WICCIAN,  to cast  a spell:  BEWITCH.   3.  Possible suffixed
          zero-grade form *WIK-T-IMA in latin VICTIMA, animal used as sacrifice,
          victim  (although  this may  belong  to another  root  *[SHWA]WEK- not
          otherwise represented in English): VICTIM.
 
          WEIK- [3].   To be like.   1. Suffixed variant form  *EIK-ON- in Greek
          EIKON,  likeness,  image: ICON,  (ICONIC),  ICONO-;  ANISEIKONIA.   2.
          Prefixed and suffixed zero-grade form *N-WIK-ES, not  like (*N-, not),
          in greek AIKES, unseemly: AECIUM.
 
          WEIK- [4].  Also WEIG-.   To bend, wind.   I. Form WEIG-.  1. Germanic
          *WIK- in: a. Old English WICE, wych elm (having pliant branches): WYCH
          ELM; b. Swedish  VIKER, willow  twig, wand, akin  to the  Scandinavian
          source of Middle English WIKER, wicker: WICKER; c. Old Norse vikja, to
          bend,  turn, probably akin  to the Scandinavian  source of Old  Nort h
          French  WIKET,  wicket (<  "door that  turns?):  WICKET.   2. Germanic
          *WAIKWAZ in: a. Old  Norse VEIKR, pliant: WEAK;  b. Dutch WEEK,  weak,
          soft: WEAKFISH.  3. Germanic *WIKON-, "a turning," series, in Old
          English  WICU, WICE, week:  WEEK.  II.  Form *WEIK-.   Zero-grade form
          *WIK-  in: a.  Latin VIX  (genetive VICUS),  turn, situation,  change:
          VICAR  (VICARIOUS), VICE[3];  VICISSITUDE;  b. Latin  VICIA, vetch  (<
          "twining plant"): VETCH.
 
          WEIK- [5].  To  fight, conquer.  1. Germanic *WIK-  in Old Norse VIGR,
          able  in battle: WIGHT[2].   2. Nasalized zero-grade  form *WI-N-K- in
          Latrin VINCERE (past participle VICTUS), to conquer: VANQUISH, VICTOR,
          VINCIBLE; CONVINCE, EVICT.

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                                    NATURE SPIRIT MAGIC
                                     By Larry Cornett
 
          INTRODUCTION:
 
          Each plant, animal, rock, and other entity has a spirit
          (consciousness resonance matrix).  These spirits can join
          together, in a hive-mind, as a spirit of an area.  Nature spirits
          include real biological intelligences, are psychically powerful,
          and are much less abstract and controllable than the Elementals
          that many magical people who perform all of their rituals indoors
          are familiar with.  They can be extremely powerful allies.  It is
          possible to sense nature spirits, to determine if they are
          receptive to a ritual planned, and to have them actively
          participate in magical workings if they are.
 
 
          SOME EFFECTS OF WORKING WITH NATURE SPIRITS:
 
          Spectacular physical manifestations can happen when working with
          nature spirits in the wild.  I have personally seen actual
          foxfire mark the boundaries of a magic circle at a location that
          was identified as a receptive power spot and attuned to a
          planned ritual the day before.  I have seen more than one site
          attuned for ritual be dry and comfortable, with a round hole in
          the clouds overhead, on days that were cold and rainy at other
          nearby locations.  Birds have joined in rituals, flying around
          the circle when energy was being raised; and insects, birds and
          animals have joined in chants.  In addition, the wind often
          responds to invocations.  Generally, these spectacular
          manifestations happen unexpectedly.
 
          With or without such manifestations, nature spirits often will
          channel tremendous amounts of power into the magic being
          performed.  It is suggested that you do not consciously try for
          specific manifestations.  Let Nature channel her power into the
          magic in her own way.  If approached with respect, nature may
          give you many pleasant surprises.
 
          Spectacular physical manifestations are not a necessary sign of
          success.  If you need a spectacular manifestation and nature
          spirits know this, you will get it.  The best success in magic is
          on the inner planes and more subtle than such manifestations.
          This success involves beneficial changes in consciousness that
          last and helpful chains of synchronicity.  In addition, working
          with Nature Spirits can also bring a deep sense of partnership
          with Nature, and bring new levels of attunement.
 
          To get the best results, perform nature spirit attunement
          several hours to several days before the main ritual.  The
          purposes of such attunement are to find suitable power spots and
          to get the help of friendly nature spirits.  This timing gives
          Nature time to gather her children and to prepare to actively
          participate in the main ritual.
 

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          WHAT TO NOT DO:
 
          If nature spirits are approached with disrespect by attempting
          to command them rather than listening to them and inviting them
          to work with you, nature spirits may flee, rebel, or attack.  I
          once attended a ritual by some pseudo-Crowleyites who attempted
          to perform the "Ritual of the Barbarous Names" at a power spot in
          a forest and then to extend the circle several hundred yards in
          all directions.
 
          While the forest in general had loud insect and frog noises, the
          area at which the ritual took place got quiet immediately when
          the main ritualist declared that all spirits were subject unto
          him.  The vibes from nature could best be characterized as "Oh
          yea, Mother...!"  One participant was quickly possessed by an
          angry spirit and kept repeating "You killed my children, your
          children will never live in peace."  When the priestess stepped
          out of the boundaries of the original circle, she was attacked by
          bees; and bees covered the Book of the Law.  Magicians should
          know better than to attempt to command spirits whose true names
          they do not know!
 
 
          CALLING NATURE SPIRITS:
 
          To make the most out of working magical ritual in the wild, one
          should find power spots where nature spirits are receptive to the
          ritual planned and approach the spirits with respect, as equals.
          In my experience, the most effective power spots for working with
          the living intelligences of nature are located in wild areas with
          diverse, active ecologies.
 
          When entering a wild area to find a site for a ritual, find a
          place that feels good.  Then do the following, either
          individually or, if in a group, as a guided meditation:
 
          o Relax, while standing upright, and focus on your breathing.
            Breathe deep breaths from the diaphragm.  Breathe together if
            in a group.
            - Feel the wind, and let it relax you and awaken your spirit
              within, as your deep breathing takes you into non-ordinary
              reality.
            - Picture, in your mind's eye, a light inside you.  As you
              breathe, feel the light expand, purify and energize you  - as
              it expands to fill your aura.
            - Feel yourself glowing, balanced, purified, and full of power.
            - Connect with your inner self (your higher self), and feel
              your intuitive self operating.

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          o Feel yourself as:
            - The wind, full of life and intelligence, communicating with
              all round.
            - The Sunlight, warm, alive, channeling the power to
              communicate with nature and energizing all around.
            - Water, emotional, intuitive, refreshing, and connected with
              nature.
            - The Earth, and note how your physical body is able to wander
              while remaining part of Mother Earth.
 
          o Focus on your spiritual self, and:
            - Note the light within and feel it as love,
            - Expand the light and love beyond the immediate aura of your
              body to the surrounding area - where you will go to find a
              power spot and contact nature spirits.
 
          o Telepathically (by thinking while channeling the love and light
            energy) send out signals to nature spirits to emerge and be
            aware of your presence.
            - Say why you have come, and invite them to join in sharing,
              mutual celebration, and  the work you intend.
            - Visualize the light and love energy you are channeling
              extending out and merging with the light from distant places.
            - Feel the power of the Earth flowing up through your body and
              feet.
            - Feel the power from the sky, and channel this power also to
              further energize the carrier signal of light and love for
              communicating with nature.
            - Visualize the light expanding and merging.
            - Continue to send out telepathic signals.
 
          o Now go deeper:
            - Close your eyes, sit on the Earth, and feel your connection
              while you channel more light and love.
            - Continue modulating the light and love with your thoughts -
              inviting receptive spirits to join with you and to make
              themselves known.
            - If in a group, someone should start playing a drum at a rate
              of about one beat per second; and you should listen to the
              drum and let the drum take you deeper.
            - Affirm that you are a nature magician, a medicine person, who
              knows and communicates with nature.  Let this part of
              yourself emerge to full consciousness.  Let the drum and the
              connection to your inner self awaken that part of yourself
              that naturally communicates with other life forms.  Let it
              awaken your telepathic senses.
            - Continue sending telepathic signals to nature.
            - When you feel ready and an inner urge to begin, open your
              eyes a crack and look around, while continuing to channel
              love and light and telepathically calling for a response.
            - You may see light coming from certain areas that are
              receptive.  You may get other signals, such as a feeling of
              power or love returning in a certain direction.  Perhaps the
              type of response to this work will be unexpected; follow your
              intuition in interpreting it.

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            - You may test your connection by communicating (mentally)
              instructions for signals for yes/no responses (such as light
              getting brighter for less and darker for no) and then
              mentally ask questions and observe the responses.
 
          o When you have found an areas that seems to be responsive and
            receptive, begin walking to the area, while beaming love
            energy.  Extend your aura to the area and sense the energy.
 
 
          ENTERING A POWER SPOT:
 
          o Before entering a power spot, ask permission to enter.  If the
            response is good, enter; if not, locate another more receptive
            area.
 
          o When entering the power spot, look around.  Perhaps the
            responsive energy will be concentrated around some singularity
            (a bush, a tree, a specific branch, a moss covered rock, or
            other entity that stands out).  Perhaps the energy will be more
            general.  Use your intuition and feedback from the spirits to
            guide your actions.
 
          o If it feels right, send out a signal that you would like to
            touch the singularity (or the ground) for better communication.
            If the response is good, approach beaming love energy, and then
            touch or hug the singularity (or the ground).
 
          o Treat the spirits as you would other Pagans you meet for the
            first time - be sensitive, open, and listen.
 
 
          DEEPENING COMMUNICATION WITH NATURE SPIRITS:
 
          o Now that you have made contact with spirits that seem
            receptive, deepen the communication:
            - Breathe deep breaths from the diaphragm, and with each
              breath, feel more refreshed.
            - Now imagine that your spine is the trunk of a tree; and, from
              its base, roots extend deep into the Earth.  Deep into the
              rich moist Earth.
            - With every breath, feel the roots extending deeper,
            - Feel the energy deep within the Earth and within the waters
              of the Earth.  Feel your roots absorbing nourishment from the
              Earth and from its waters.
            - Feel the moist, warm energy rising.
            - Feel it bursting up from the Earth and rising up your spine,
              like sap rises in a tree.
            - Feel the energy rise to your crown chakra (at the top of your
              head).
            - Now imagine that you have branches, branches that sweep up
              and then bend down towards the Earth, like the limbs of a
              willow.
            - Feel the branches extending and interweaving with your
              surroundings.

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            - Feel the warm, moist energy of the Earth flowing through your
              branches.  As it flows, feel yourself being purified,
              centered, and connected to the Earth.
            - Feel the power from the Earth flowing through your branches
              and then down back to the Earth, like a fountain.
            - Note how your branches absorb energy from the air.  Also,
              feel them receiving light (fire) from the sky.
            - Feel the energy from above penetrating deep through your body
              into the Earth.
            - Feel the warmth of the Earth rising also.
            - Feel the energy circulating.
 
          o Notice how your branches intertwine with the branches of energy
            surrounding you.
            - Feel the energy dancing among your branches and the branches
              around you.
            - Notice how your roots also intertwine with underground energy
              channels.
            - Feel the energy dancing between your roots and the
              surrounding energy patterns.
            - Notice how you and the life around you are rooted in the
              same Earth, breathing the same air, receiving the same fire,
              drinking the same water,  sharing the same underlying
              essence.  You are one with the magical grove.
 
          o Telepathically mention the time in the past when nature spirits
            and people communicated regularly and the need to establish
            such communication now.
 
          o Test your connection by asking questions and observing the
            responses.
 
 
          WORKING WITH NATURE SPIRITS:
 
          o Explain to the spirits the purpose of your coming to them and
            the nature of the ritual you plan.
 
          o If the spirits you contacted are receptive:
            - Explain to them the details of the ritual and invite them to
              provide ideas.
            - Listen, you may receive suggestions on how to improve the
              ritual.  Such suggestions may come in the form of hunches,
              visions, answers to yes/no questions using pre-arranged
              signals, or in other ways.
            - Explain what type of space is needed and ask what the best
              place to perform the ritual is.
            - You may see light or get other psychic signals leading you
              to other sites, or you may be at one of them.
            - You may also ask what the best places for other aspects of
              the planned work are (picnicking, individual vision quests,
              etc.).
            - If preparation of the site is needed (removing briars,
              preparing a fire circle, etc.) ask permission of the spirits
              before proceeding with such action.

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            - Before you leave the power spot, tell the spirits you have
              contacted when you plan to return to do the ritual
              (visualizing the associated lunar and solar aspects can help
              with this communication).
            - Invite them to join in the ritual when you return and to
              bring their friends.
            - Ask if it would be best to return silently, with drums, with
              chanting, or with some other form of approach.
            - You can also ask the spirits to provide guidance for working
              in balance and to provide a teacher to provide further
              guidance.
 
          o Before you leave the power spot:
            - Thank the spirits,
            - Channel love energy,
            - Trigger your memory of the experience, and
            - If it feels right, leave an offering of tobacco, or beer and
              honey poured on the ground (or other suitable material).
 
          o  Leave in peace and love.
 
          o Proceed to other sites that were indicated by the spirits,
            doing similar meditations at each site.
 
          o If you need something, like a staff, a Maypole, or a wand, you
            can also ask where you can find it and follow the guidance you
            receive (not slavishly, but as you would guidance from another
            Pagan).
 
          o Before leaving the general area in which you found power spots
            and contacted nature spirits:
            - Channel love energy towards the receptive sites you found,
            - Thank the spirits of the land,
            - Pull back your roots and branches,
            - Ground any excess energy into the Earth (placing your hands
              on the Earth, breathe in any excess energy, and channel the
              energy down your arms, while visualizing and feeling the
              energy going into the Earth), and
            - Leave in peace and love.
 
          o Naturally, you should leave the area at least as clean, and
            preferably cleaner, than you found it.
 
          o If you work with techniques of Wicca or Ceremonial Magic, you
            may find that by casting a circle, calling the Elements, the
            Goddess, the Gods, and the local nature spirits while you are
            at receptive sites, you may be able to greatly increase
            communication.
 
          o Through the use of drums and other power raising techniques, it
            is even possible to energize receptive nature spirits.  The
            results can be very interesting.  If with a coven, such circles
            can be done as part of a group attunement to a power spot you
            have located.
 

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          o If you do not get good feelings in response to your explanation
            of the ritual and are unable to come up with a ritual that
            gives good responses, do not try to force a good response.  You
            would only be fooling yourself.
            - Thank the spirits for their attention.
            - Ask them why they are not receptive (if it feels right and
              they are communicative).
            - Trigger your memory.
            - Pull back your "roots and branches," return any excess
              energy you feel into the Earth.
           -  If it feels appropriate, leave an offering of tobacco or
              other appropriate material, out of respect for the spirits.
            - Move to a more receptive site.
 
          o If it is hard to find a site that is really receptive, you
            should:
            - Consider any impressions you got of why the nature spirits
              weren't receptive in the area you were in, and re-think your
              plans for a ritual, as necessary and appropriate.
            - It may also be appropriate to look for another general area
              in which to find a suitable power site that is receptive to
              the work planned.
 
 
          WHAT TO DO WHEN RETURNING:
 
          It can be very powerful to purify and center yourself and to
          attune to the spirits of the land using the techniques previously
          described for calling nature spirits immediately upon returning
          to the site.
 
          Often, individuals may have found small specific power spots to
          which they have a special attunement, where the spirits are
          interested in participating; but where the site is too small, has
          too much vegetation, or is otherwise unsuitable for the main
          ritual.  Individual attunement to the spirits in such areas and
          inviting them to participate in the main ritual can be
          worthwhile.
 
          Then approach the main ritual site using the previously arranged
          technique.  You should have the details worked out with the
          spirits of the land.  An exceptionally powerful technique
          involves doing a procession through or past receptive power
          spots, inviting nature spirits to join as you pass each power
          spot, and then moving to the central power spot for the main
          ritual.  If participants are at individual power spots, they can
          join the procession as it passes nearby.
 
          When consecrating space in the wild, or casting a circle, do not
          set up the perimeter as a barrier to all outside forces; it
          should be a beacon to attract friendly nature spirits, a
          container for holding magical power, and a barrier to spirits
          who it isn't right to be with.

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          One thing that is fun and worthwhile in nature is to bring
          instruments, such as a rattle, a flute and/or a drum, to tune in
          to nature's sounds, and to make music in time to nature's
          sounds.  You may be able to get some very interesting back and
          forth exchanges of music going with selected creatures of the
          wild, and get into an amazing jam session.
 
          After the work is complete, be sure to thank the spirits for
          their participation.  Libations and other offerings may also be
          left for the spirits during and/or after the ritual.
 
 
          ACKNOWLEDGEMENTS:
 
          There are other ways of working with nature spirits.  This is one
          approach.  The author thanks Selena Fox for teaching the basic
          guided meditation technique for locating and contacting nature
          spirits at a tranceworking session sponsored by the Chameleon
          Club (part of the Association for Consciousness Exploration) in
          1981, Vicky Smith for editorial review of this article, Isaac
          Bonewitz for the outline of the expanded tree meditation, and
          Carlos Castenada, Black Eagle, Pasha, the Goddess, the Gods, and
          various nature spirits for teaching the rest of the good methods.
 
 
          Most of this article is an expansion of an article by the author
          titled "Finding a Sacred Grove for Druid Initiation" by Larry
          Cornett, published in The Druid's Progress and in Amaranth
          Anthology.
                            RIGHTS TO DISTRIBUTE THIS ARTICLE:
 
          This article is written by Larry Cornett.  It is copyrighted
          l988; and it is hereby placed by the author in the public domain,
          providing it is not modified without the explicit permission of
          the author and providing the author is acknowledged.  It may
          therefore be distributed freely to any BBS or other Electronic
          Forum or copied and handed out for free.  Permission to reprint
          it in a publication for sale may be requested from the author,
          and will generally be granted in exchange for a copy of the
          publication containing the article.  This copyright takes
          precedence over any copyright expressed or implied by any BBS or
          commercial system on which this file is posted.
                                     by  Larry Cornett
          9/24/'88  9527 Blake Lane, # 102, Fairfax, VA  22031   (703)352-3791

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    sacred-texts |  Web | Powered by Sponsored Links:
Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

                                 THE MYCENEAEN MYSTERIES
                          A Neo-Pagan Alternative Belief System
                              (C) 1989 By Joseph W. Teller
           * Free to Distribute & Copy in its Entirety For Non-Commercial Use*
 
                        MYCENEAEN MYSTERIES : A QUICK INTRODUCTION
 
                  Myceneaen Mysteries are an ongoing project to introduce a new
               path of passage and religious belief to the present Neo-Pagan
               community.

                  Like anything within the Neo-Pagan Community, we do not exist
               in a vacuum. I have been trained in several traditions and paths
               of the present community, and have learned much from them, but
               have found that a personal lack of hereditary connection to some
               of the pantheons and belief systems involved have often made my
               practice of Celtic or Shamanistic systems to become clumsy and
                    sometimes ineffective forme personally. Thus, to find my own
          way, I went forth on a combination research project and  personal path
          searching for what path would be best for myself.

                  The Myceneaen Mysteries are based upon a personal interface
               between myself and the aspects of the Early religious system and
               belief of the area now known as Greece, a personal comfortable
               status with many of the gods and goddesses of the pantheon
          therein which I could not find in the Celtic, Norse or American
          Indian belief systems. Many hours of painstaking research into   t h e
          true culture, beliefs, gods and means of worship practiced by    t h e
          early Myceneaens have resulted in this ongoing system of    belief. It
          is not for all, but if you feel a true connection      b e t w e e n
          yourself, the mythologies, the social structure and the     beliefs
          involved then perhaps this path is for you.

                          TheMyceneaen beliefsystemis nota total"re-creationist"
          idea, nor the structuring of a system out of whole cloth, but    like
          any belief system stemming from another time and blossoming      into
          a Neo-Pagan tradition it comes from a combination of both.  The   land
          of Myceneae has gone through not one but two dark ages      in     its
          time, and much of the original material was lost or    destroyed    or
          very badly distorted by the people that would pass     through  it  as
          their conquerors, and so I have had to take some  liberty    to    the
          myths, sorting them according to the values and   theology        they
          present as to whether they were of these people and    if so trying to
          prune out the changes made by centuries of   conquest.   This  is   an
          ongoing project, and the belief structure    will be added  to as  new
          material is encountered and adapted, but     the    basic    structure
          outlined in the pages of work already   completed  will  for the  most
          part remain stable, with each person    who takes up the system adding
          their own touch to the system.

               Thus, if you choose this path, you will be forming and helping
               to form the belief system for yourself and for others, making
                    your actions and writingsjust as important as thosethat have
          now been finished.  Few religions or belief paths truly allow the many
          members within it to shape the system to their own needs and     t   o
          bring about change. Myceneaen Mysteries does.

 

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           If you are reading this file online a BBS or from a printout of
                    such,or on a distributed disk, there should be several other
          text files here for you to read over, so please do so and feel   free
          to distribute it at will among your fellow Neo-Pagans and   all   open
          minded non-pagan friends. Only through the greatest    number       of
          people getting involved can we do the greatest amount  of  improvement
          and gain personal enlightenment on this path.
 
                  * Love, Trust & Community : The key of Myceneae *
 
                         MYCENEAEN MYSTERIES : THEOLOGICAL ANSWERS
 
               The purpose of this document is to explain some of the positions
               of The Myceneaen Belief system that are considered important and
               controversial to other Religious groups, many times to the point
               where they will place their views not only in public view but to
                    enforce them upon others not of their beliefs 'for their own
          good'.   These positions  are important,  as they  help show  where we
          stand and also explain a bit more of what we are really about.   These
          views are not forced on the membership of the Laos, but are      t h e
          official accepted policies, beliefs and viewpoints of the
          organization in today's world - based on the overall religion.
 

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               1. Contraceptive Devices.
                     We realize the importance of life, as most nature-oriented
                  religions do, and have a high respect for it and for the right
                  of all to live. On the other hand we strongly believe in the
                  right to choose one's path and actions in life. Thus, because
                  of these factors, and in consideration of the high risk of
                  disease in today's social circles, we support the use of all
                  non-destructive Contraceptive means to prevent the spread of
                  disease and the possibility of unwanted children being
                      conceived Wedo notsupport, on theother hand, operative
                    contraceptionthrough vasectomyor sterilization- sincethese
                    cause an actual mutilationof the bodyand because theyare
                  both questionablein recent studies ascauses of increased
                cancerrates. We have astrong belief in taking responsibility
                forour actions, and to utilize contraceptivedevices is to
            take responsibility in ones sexual activities.
 
               2. Homosexuality/Bi-Sexuality.
                     These concepts in Sexuality are not nor ever have been in
                  our beliefs or those of the original Myceneaens anything but
                  Natural. To call such actions and feelings perverse, or worse,
                  is to deny the realities of nature and of the human condition.
                          We areborn bi-sexual and makeour choices based on
          environmental  enforcement.  We accept  Homosexuality  and
          Bi-sexuality  as true  parts of  life, not  something to  be
          encouraged nor discouraged, but accepted as normal.
 
               3. Public Nudity.
                     This one is obvious and simple, throughout most of the
                          Neo-Pagan community it hasalways been :if you feel
          comfortable and won't be making too many others  uncomfortable
          then feel welcome to any level  of dress or undress that suits
          you. It is  suggested that among a Damos that  a full level of
          acceptance and knowing each  others bodies, at least by sight,
          be eventually accomplished to improve the ability of  the Damos
          to  work as a true group bound in the love and  trust they have
          declared (if  you can't trust to be nude in someone's presence
          you  probably  can't trust  them  entirely). This  will  be
          difficult for some, it  is suggested that  if a member  seems
          uncomfortable with this that they be  introduced to it slowly
          by the rest of the group  so they become more comfortable. Not
          only  does this build trust, but  it can also help  in keeping
          tension levels down and to improve health of the  group overall
          in some ways.
 

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               4. Smoking.
                  The smoking of tobacco in today's society is deeply enmeshed,
                  but slowly people are bring the realization of the damage of
                  utilizing this herb as an addictive substance regularly. We
                  also understand the difficulties of eliminating the effects
                  of it upon the body in withdrawal. Considering all this, there
                  shall be no usage of such materials within ritual or within
                  a celebration's public confines (the exception is the use of
                  pure, natural, un-chemically treated indian tobacco for use in
                  American Indian smoking rituals - which are rare and very
                  limited in scope or exposure). If a smoker chooses to do so at
                  a celebration they must go off away from the Damos and Guests
                  to a secluded area where their second-hand smoke cannot affect
                  anyone else in the group. The Damos should join in on trying
                  to help the smoker get past the addiction and back to a sense
                  of personal worth where such is unneeded (all addiction is
                  caused by a sense of personal inferiority and incompleteness).

               5. Ritual Drugs.
                  The use of these substances should only be within certain very
                  controlled circumstances, under extreme supervision by people
                  who are experienced and obviously personally balanced in the
                  matter. The use of illegal or highly controlled drugs is not
                  encouraged and anyone choosing to do so are doing so as an
                  individual, not as a representative of the Laos. Again, the
                          mainword iscaution withalldrugs ifyoudon't understand
                 all the risks then don't use the substance.

               6. Alcohol.
                  The Myceneaens were the inventors of Beer and several other
                  naturally fermented acholic drinks, and so we cannot
                  deny this part of the past nor the religious aspects of it.
                  Any naturally fermented alcohol is acceptable for libation in
                          Ritualand incelebration, butthe takingof distilled
                        alcoholsshall not bewithin Ritual (itsalright for
              celebration though).  Unless a ritual is specifically to
                Dionysus, the taking of enough alcohol to be  considered
          'Drunk' in circle is to  be frowned upon and  felt offensive.
          Becoming drunk in a celebration if so  wished is acceptable, so
          long  as one maintains the  rules of hospitality and  does not
          attempt to do such morally wrong things as  driving intoxicated
          (Hosts be warned  that if a guest  is so intoxicated you  are
          under obligation  to make sure they  either have a  ride home
          with a non-intoxicated person or that sleeping space, at least
          upon your floor, is  made available to them). Alcohol in small
          amounts acts  as a natural remover of  the mental shields that
          can block ones  ability to perceive the  powers of nature and
          oneself, thus being useful in this way.

               7. Abortion.
                  This is for many groups one of the most discussed area of
                  personal choice. In Myceneae belief, ones spirit is not found
                  within an embryo until the finish of the third month, and so
                  we support the right of a woman to choose whether or not to
                  take such an action, but do want her to consider all of the
                  available options before doing such. Life is precious, both
                          thatof amother andthat ofa child,but anexisting life

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                                                                             368

                will hold priority overa yet-to-be born, since ifan abortion
              doesoccur the spirit of the child will find another bodyto
            gain re-entranceinto the life-cycle. We do support the use of
            all natural abortifacient herbs and drugs over physical
          operations, but again this is the choice of the mother and not
          for the religion to enforce.

             8. Pornography.
                We believe that the true pornography in the world is depictions
                of humanities cruelties unto itself for the purpose to glorify
                it and encourage it. This means we label books and movies of
                a purely violent nature to be Pornographic (Examples of such
                are 'Faces of Death', 'The Green Berets' or any of the numerous
                'slasher' films). Additionally we feel that films of a sexual
                nature that show women as inferior, mere sex objects or actually
                depict violent rape as something its not to be pornographic
                (ex: The Story of O). We have no objections to sexuality in
                books in films, displays of nudity or love within such. We
                also oppose Child-pornography, bestiality and slavery of any
                kind.

             9. Sexual Responsibility.
                Myceneaen beliefs have nothing in opposition to group sex or
                group marriages, from Menage-a-trois to full multi-faceted
                tribal families. We do have a strong ruling of community to
                regulate ourselves, and to reduce the risks of disease and other
                related problems. Any member of a Damos who has a sexually
                transmutable disease should warn all other members of the Damos.
                When a person enters into a Damos they must expose such info
                to the members, to protect all. If a member of a Damos is in
                      a relationship withsomeone outside theDamos they should
          refrain  from sexual  contact with  members inside  the Damos,
          unless  sure  that  they  are  clear  of  such  afflictions.
          Relationships within the  Damos should be  encouraged, as  this
          will  prevent an influx of diseases from outside unknown sources.
          Members of  a Damos who  are sexually active  in any way should
          seek out a  medical check for such problems routinely and  should
          share the results  with the members. Keeping everyone within the
          Damos healthy is of import to all members of the Damos. Remember
          a Damos is  more than just a group  of friends and acquaintances
          as is common in  most Neo-Pagan groups, it is an extended family
          and community.
 
                                   HISTORICAL CONTEXT
                                   -----------------
               The Mycenaean Era is not the Greece of Homer, and has many of
            its own unique differences that set it off from that Era. It is
            sometimes known as the Golden Age or Heroic Age of the ancient
            land we call Greece. Fledgling borne from migrants coming into
            the area from Syria and Persia during the Empire of Crete, the
            Mycenaeans were a willful folk, who accepted the rule of Crete
            until the Minoans fell from power by a complex series of events
            that caused them to abandon the Mainland and Isles of Greece
            and vanish back into the mists of History. Neither The Minoans
            nor the Mycenaeans were remembered, until our own 1840's (AD)
            when the ruins were discovered and slowly excavated (a process
            still uncompleted to this day).

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               Egypt, it has been said, introduced government to the world
            (and Bureaucracy and all that goes with it). Minos introduced the
            concept of Laws governing all equally (which Homer's Greece would
            rediscover in its own era) and the value of colonization & trade.
            Each had its religions and cults, but it was in Mycenaean that did
            rise truly human gods and goddesses - those who could weep or
            laugh, who did not simply hold themselves aloof from the majority
            of the population but who were close and intricately associated
            with their people.

               In concept, and in Mycenaean Myth, we are all descended from
            the gods. We are all their children, and we are all working
            towards learning what we must to take our proper places beside
            them one day in a future existence. We all have within us the
            ability to perform feats of wonder, magic as we call it, through our
            own ability of will and perception.

               As children of the gods and goddesses, we are imperfect only
            in that we have not yet learned the ways to best utilize our own
            abilities and to work with nature thoroughly - as Neo-Pagans we
            can work towards this goal, unlike those who refuse to open their
            eyes to their own ability and instead falsely believe that nature
            is a force to be battled and conquered instead of one that we are
            part of and must work with in order to survive. We are not in
            any way perfect, we do not have 'the one true path' or the 'one
            way to enlightenment', we have simply chosen a path in this belief
            system and religion that serves our personal growth (some may even
            walk this path and then later chose another closer to their own
            hearts in some way). We ask that others accept the fact that we
            have chosen this path of our own free will, if they ask for any
            information we shall give it freely, and that we ask that they be
            tolerant of us in our every day lives and not show bigotry against
            us for our belief path.

               The Mycenaean Era, historically lasted from approx. 1700 BC, as
            the Minoan Empire collapsed inward, and prospered through till 1120
            BC when the last shreds of it fell beneath the onslaught of the
            invading Dorians, who were the ancestors of Homer's Greece. The
            fall of Mycenaea brought with it a terrible 400 years of what has
            been called the 'Greek Dark Age' for the invaders destroyed all
            the knowledge of writing, and much of the culture and technology
            of the people of the land that was then Greece. They had come down
            out of the Northern parts of Central Europe, outnumbering the
            Mycenaeans and being experts at large scale war, still it took
            them from 1190 BCE to 1120 BCE to fully conquer the Mycenaeans.

               When the Dorians invaded and conquered the people, they
            destroyed what was then the most advanced civilized people in
            Europe. Mycenae had the benefits of the technology of the Minoans
            and the advantages of a widespread sea-trade with Syria, Italy,
            Sicily, Spain, Egypt, Rhodes, Persia and even possibly the Isles
            of Britain. This widespread trade made them one of the richest
            people, and their willingness to exchange knowledge and goods
            made them welcome in many ports. Mycenae had colonized villages
            in many lands, to serve as trading posts with native peoples.
            Their only major war was, that which we know now as the Trojan
            War, in 1200 BC (approx), was a successful enterprise supposedly
            based on principle instead of greed.

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               Mycenae, like the native peoples of the Americas, were slowly
            worn down and defeated by an enemy they had sought to not war
            with but to trade with. The Dorians came first as raiders, then
            in larger numbers as they fled south from either hostile weather
            conditions or an unknown northern invader, and were not to be
            appeased with simply the lands of the neighbors of the Mycenaeans,
            such as the Hittites, but wanted the rich trade of the Black and
            Mediterranean Seas. They did not have a written language, but
            were evidently of similar stock of that which the Mycenaeans had
            once come from centuries before and spoke a similar tongue. They
            destroyed the citadels, palaces and shrines, burning many to the
            ground in their fury. They slew the learned and enslaved the
            poor and agricultural people to serve their own economy - they were
            not the peaceful folk that Homer first tries to show them to
            be, in Homer's day, after the ages, Mycenae was forgotten and
            Minoan Empire a wispy memory of long ago.

               Parts of the culture and its gods and goddesses were still so
            strongly enmeshed in the people that remained that the Dorians
            adapted it into their own rather than try to fight its existence,
            changing it to fit their own values and warlike natures. Thus the
            Mycenaean Age faded away in history and memory until the 1840's AD
            when the ruins of Mycenae were discovered and the Archaeological
            Society of Greece began to recover its forgotten past.

               Much of what we have to work with in our beliefs are based on
            the records of archaeological findings, the eventual deciphering
            of the few tablets and inscriptions in the ancient language of
            the people (Many of which were simply old accounting records)
            and the myths that have survived even the purging and nature of
            the Homeric era. Vocal records always change tales with the
            telling, and thus it has been painstakingly difficult to produce
            what these pages attempt to do. Much has had to been assumed in
            my research as the information is not available, and some has been
            modified to suit our modern times and needs. Thus this is not a
            recreation,no more than Ar nDracht Fan can claim an absolute
            reconstruction of Celtic Druidism, but a new view for the present
            and hopefully the future.

                  Each Wanax is responsible for seeing that their Damos sits
               down and somehow develops a name for their Damos, and it is by
                    this name that they will be known to other Damosi. It is
          suggested that Greek names or ones related to the places they
          choose to name sacred or to the local Native American Indian     names
          be used (We, as members of the Myceneaen belief must   realize     the
          rights of the natives of the lands we presently live   in   and   also
          respect and honor their gods, goddesses and local      nature  spirits
          and beliefs, for like the original Myceneaens we  accept  the validity
          of local deities as much as our own, some    being  our  own known  by
          other names and some being local powers      like the  dozens of river
          gods and nature spirits found in ancient     Greece). If a name is not
          to be in Greek or in line with a Native      American  group  then  it
          should in some way reflect the nature of     the  people involved  and
          their own goals together. Names,   preferably, should not be more than
          ten words in length and not   less than  two. At the end  of each name
          shall be added the word  Damos, to identify it as a part of the Laos.

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                                                                             371

                  For the present I have chosen to act as the Basileus of the
               'organization', that is I wish to be a personage who will be the
               arbitrator (if requested by all sides) in disputes between any
               two or more Wanaxi or Damosi dealing with the material in my
               structure or in a gathering of Damosi. I will also, for the
               moment, hold the position of a communications point between any
               of the further spread Damosi. I hold this position only until
               we have someone who can serve better for either position and who
               is willing to take on the duties - the position holds no true
               power over other Wanaxi or the greater Damosi unless they choose
               to have me arbitrate. This position I will hold no longer than
               ten years, and preferably much less. Once a hundred Wanax are
               established they will have the power, by a majority decision,
               to decide when to replace the Basileus and with who (the who
               must be willing to take the office).

                  I also ask that all Wanaxi record their record of activities
               (which we will call, for lack of better terminology your Damosi's
               Book of Records) in photocopy, ASCII text file or to be
               Handwritten/typed/carboned and pass this duplicate on to me to
               keep  and utilize for communicating with all the members of the
               Laos (the people, in greek) of the Mycenaea faith, either within
               newsletters, computer files or whatever - based on the needs of
               each individual of the faith. This is a matter of choice of the
               Wanax personally, if they feel they need secrecy for some reason
               that is their choice and they may choose not to send such to me.
               I am not in a position of power in this path, simply a guide for
               part of the way and then it is up to your own selves to decide
               where you will go dealing with the path, your Wanax, your damos
               and your life-cycles.

               Many of the ancient titles and positions within Mycenae are
            no longer of great import in today's society, but might one day
            become of import. The E-qe-tai (ee-kay-tie) were the liaison
            between the temples and the military, I suggest that this be a
            position given by each Wanax to a member of their Damos when
            they feel the need for someone to act as a Liaison between the
            Damos and any other Damos, a messenger of sorts between groups,
            and also to serve as such if the group comes into contact with
            the press or other public media. This position need not be a
            permanent one, and several may be bestowed this title at one
            time if more than one series of liaisons are necessary. The
            Ko-Re-te (kowe-ray-tay) were military commanders within a Damos,
            we have no need of such at present, unless the Wanax of a group
            chooses that members of their Damos should learn a martial art
            or weapon skill for personal growth - then the Ko-Re-te will be
            the title given to a teacher within the group (You should not
            expect members of your Damos to be taught in such things by a
            person outside the Laos, nor can teaching be forced or required,
            only requested or suggested).

              The Lawagetas was in ancient times the 'Leader of the Host',
            a military leader for a collection of the Laos from more than
            one Damos for a particular purpose. Obviously this is not a
            needed position within our present structure. The Pa-si-re-u
            was the official responsible within a Damos responsible for the
            bronze smiths, again a title I cannot see the need to restore

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                                                                             372

            (If anyone is skilled at this art and wishes to offer it as a
            teaching to members of your Damos, then grant them the title).

              The klawiphoroi were the key-bearers, always female, of the
            temple. Since our temples, shrines, groves and altars will be
            most likely within other buildings or outside and there is no
            plan to purchase buildings at present for this purpose (for we
            are a poor folk) this title will remain among the unused.

              Each individual of the Laos, including those not of a Damos,
            may consider themselves Mycenaean Priests and Priestesses as long
            as they choose to follow this path of Neo-Paganism. There are no
            paian (non-clerical followers), though there may be members of
            other faiths present at a ritual, celebration or gathering -
            so long as they are willing to accept the rules of hospitality.
            Due to legalities, children are brought into ritual rarely -
            they are not yet on this path and should not be forced upon it
            like some religions do. We must not make the mistakes that many
            mainstream religions have before. They can be present at an open
            celebration, but should not be brought into ritual until they
            are old enough to understand the beliefs and concepts, say
            not before their 16th birthday (this will be an arbitrary
            choice between the Wanax and the parents).

               Finances are the choice of the to deal with, and whether they
            will handle the finances of the Damos or have a separate person
            appointed treasurer or choose to keep no finances for the group
            but run the group as a 'donate anything but money' operation. I
            would like to hear from the Wanaxi on how they are handling their
            finances and the operations herein, especially any who set up
            their Damos as a physical communal household or farm site.

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                                                                             373

                       THE LAWS OF HOSPITALITY FOR MYCENEAENS
                       ---------------------------------------
            1) A Guest always has the right to leave a Host's home, lands,
               celebration or gathering when they wish (this is not possible
               always in the middle of a ritual and can only be done when the
               officiary of the ritual grants it magically etc), without
               harm or threat of harm, with all that they brought with them
               into the locale.

            2) A Host always has the right to ask a Guest to leave their home,
               lands, celebration, gathering or ritual without conflict of
               a physical or verbal nature, and to take with them all they
               brought with them into the locale.

            3) A Host has the right to request an armed guest to peace-bond,
               remove from the locale or to take a weapon of any obvious
               nature, unless necessary for a ritual taking place, until it
               the guest is ready to leave without argument or conflict.

            4) A Host has the right to request a guest not utilize or even
               bring into their home, lands, celebration, gathering or ritual
               any substance or device that may be legally questionable or
               outlawed or physically harmful to the Hosts health or that of
               other guests or members of the Damos. (this may be anything
               from drugs, alcohol, poisons, cigarettes, flamethrowers etc.
               all by the Host's discretion).

            5) A Host may ask the following of a personal rule of hygiene or
               social concept be followed by a guest while within the home,
               celebration, ritual, lands etc (EX: the removal of shoes before
               entering the house, the washing of hands, maintaining a low
               level of noise due to someone else sleeping, sharing in the
               breaking of bread, etc by the host's discretion).

            6) Both Host and Guest are bound by a rule of trust - none shall
               carry out violence of a physical or psychic nature against
               those present or they shall be in violation of the rules of
               Hospitality and nullify all such rules at that point.

            7) Neither Host nor guest shall steal from the other - either
               doing such shall be in violation of the rules of Hospitality
               and they shall be annulled at that point.

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                                                                             374

            8) The Host may ask one service of the guest if they are to
               share meal, sleep within the hosts area, or in other words
               impose on the host in any manner. This service cannot require
               the leaving of the hosts area, nor be of an illegal, personally
               distasteful or harmful way, but will most probably be of a
               simple manner (and not the tasks set out historically in legend)
               such as assisting with the setting of the table, chopping of
               wood for the fire, etc. This is not mandatory, simply suggested
               in conceptual context of the original Mycenaean Society.

            9) The Host and guest, if of different religions, will not seek to
               force their beliefs upon the other - discussion is allowed, but
               not obvious attempts to convert or proselytize.

            10) The Host and guest (and members of the Hosts Damos) will not
               seek to force their affections on each other sexually - this
               does not rule out flirtation, involvement or seduction, but
               does rule out harassment, forced sex and rape. If a person
               says they are not interested then their word is final and any
               further consideration should be personally curbed. Violation of
               this rule invalidates the rules of hospitality in the
               situation.

            11) The Host may request of a Guest reimbursement for any supplies
               that have been used in the feeding or entertainment of the guest
               that are considered excessive. Additionally a guest is expected
               to repay any bills of an excessive nature (such as those of
               long distance telephone calls) that they are responsible for.

            12) A Guest at Ritual is expected to accept the Authority of the
               officiaries within the ritual area as absolute, and shall not
               question their authority or actions while within the ritual area.
               Nor shall a Guest seek to disrupt a ritual from within or from
               outside of it while it is being carried out.

            13) A Guest is expected to provide a gift for a host or the hosts
               Damos when visiting for ritual (A food dish or libation is the
               common practice) or celebration. This is waved if not more than
               one days notice has been given or if the Guest claims a truly
               impoverish condition in their own life.

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                                                                             375

 
              The above may seem simplistic, obvious or unnecessary, but I feel
            it is important that we have a set of rules for those who cannot
            see the obvious and to protect all involved. Further, I'd like to
            request that any member of the Laos who has had the Rules violated
            by a Host or Guest (especially those rules dealing with violence,
            Forced affection, theft etc) to report them by name to me, anyone
            who has been found in such violation with witnesses by members of
            any three Damosi will be reported as such and publicized by us
            internally to be avoided as Guest or Host (and of course, if a
            legal violation occurs any Host is welcome to report them as such
            to the authorities).

               Remember that a Guest or host cannot be considered held by the
            rules of Hospitality if they have not seen them and agreed to them
            beforehand. Feel free to suggest that other Neo-pagan groups
            accept these rules themselves - this does not have to be just a
            Myceneaen only concept.
                              ETHICS & CONCEPTS OF CONDUCT
                              ----------------------------
               You take, by using this work and collection of beliefs and the
            title of Myceneaen Priest or Priestess, the responsibility for
            your own life and actions in it. Every time you make a decision
            in life you are exercising your freedom and are responsible for
            your actions. With knowledge and power come great responsibility,
            to yourself, your Damos, your Waxan, the Laos, your homeland,
            your birth family, the human race and that of the entire planet.
            There are no 'evil' forces manipulating you or your actions, no
            devils or demons exist save in the minds of others (and if any do
            exist in your own mind then you must cast them out). No amount of
            alcohol, drugs or influence shall change the fact that you are
            still responsible for what you choose to do and not to do.

               Yes, we recognize that there are forces beyond our ability to
            fully conceive in this reality, that at times the gods and the
            goddesses might interfere with our lives, remember that there is
            something to be learned from each success and every failure, that
            they do not wish you to suffer - they simply wish you to learn
            and advance to one day rise above the need for the state of being
            what you are at present - bound within a limiting fleshly body
            for this cycle and for each you have and will have given to you
            until you have learned all this existence can teach and advance
            to a level where you may enjoin with the gods and see beyond our
            present.

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                                                                             376

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                                  OPEN CIRCLE ETHICS
                                  by Brandy Williams

              Event organizers and open-circle coordinators have,  I think,
          a responsibility to participants  to  provide  a safe and comfor-
          table  environment.    The Pagan community here  in  the  Pacific
          Northwest  seems  to be evolving an  ethical  standard  governing
          organizers.   Althea Whitebirch calls it choice-centered,  and  I
          offer  my perception of it  here as a  model and a basis for dis-
          cussion.

              HISTORY:  A  few years ago,  the Seattle/ Vancouver/ Portland
          area had no ongoing festivals.  As I write,  August '86,  organi-
          zers  are  planning next year's schedule --   the  second  annual
          Spring  Equinox  Mysteries  festival,  the first Summer  Solstice
          Gathering,   the  third annual Solitary Convention,   the  fourth
          annual Fall Equinox Festival.   Many of the attendees are new  --
          either  to Paganism or to  the  northwest,   and  the events draw
          people from a wide geographical area, including British Columbia,
          Montana, Idaho, Oregon, California, and all of Washington state.

              We're growing.   We're growing very rapidly, and dealing with
          a  disproportionate  influx  of  people  inexperienced  in  group
          rituals.   As a result we're starting from scratch in  developing
          organizer  ground  rules,  and developing  solutions  to problems
          being discussed in the Pagan net nation-wide.

              In  the Pacific northwest,  the circle of organizers is  very
          small, almost familial, and we're working from a basis of friend-
          ship and trust.   We're concerned about each other and pay atten-
          tion  to caring for one another.   I  think the combination of  a
          small group handling a  lot of newcomers  has allowed us to gene-
          rate a uniquely compassionate set of attitudes and guidelines.

              This outline is my own.   I'm going to phrase this is strong,
          definitive terms, with this qualifier: I call it Northwest Ethics
          because it has evolved out of  discussions with other organizers.
          However,  it isn't offered as a group consensus and any given or-
          ganizer might disagree with some of these points or the language.
          This  is intended  as  a starting point for discussion and not  a
          presentation of a set-in-concrete consensus.

              My  own experience:   I've staffed a number of events in  and
          out of the community.   My most recent experience was heading the
          SolCon '86 staff, so I'm using it as my most frequent example.

              RITUAL CHOICES:   Althea Whitebirch and I facilitated a  dis-
          cussion at the '85  Fall Equinox Festival that has borne substan-
          tial  results  in  the local community.   We argued  that  closed
          circles can do what they like,  but those of us in charge of open
          circles  should lay down some ground rules to  ensure  everyone's
          comfort and safety.

              Explain  The Ritual.   I'm personally finding it necessary to
          make  some  very  basic announcements,   like  circle  boundaries
          shouldn't  be  indiscriminately crossed,  and people should  only
          walk clockwise within them.   Again,  we're dealing with a lot of
          newcomers.

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                                                                             377

              No Pressure To Physically Touch.   I've never seen anyone ob-
          ject  to holding hands,  but a lot of people have commented  that
          they cringe at kisses.  No kissing spirals in open circles.

              Why?   Newcomers tend to go along with group activities, even
          ones  they're uncertain about.   Maybe they should be  assertive,
          but  more  often  they're not,  and organizers are  their  voice.
          Choice: every event in this area includes space for people to put
          together  their own circles,  some of which can be more touching-
          oriented --  and are identified as such.   Or we might experiment
          with  providing an Intimate Circle,  which would include a lot of
          hugs and kisses.

              The  rule is:   you don't have to touch anyone you don't want
          to, anytime.  That should be clear to newcomers.

              Choice  In Participation.   In open circles,  if the  dancing
          gets too rapid or wild,  participants can step back.   Just bring
          your  neighbors'  hands together and move out of the way.    I've
          also  seen some ritualists allow people to cut themselves out  of
          the circle -- the procedure was clearly explained in advance.

              Effective ritual evokes response.   Novices are at  different
          tolerance and skill levels than experienced ritualists,  and some
          rituals can be overwhelming.   Also,  the 'boogie till you  puke'
          crowd exhausts the older folks and the kids in the group.

              Experiment  note:    I  recently separated a circle into  two
          groups, the 'keep on dancing' people, and the 'sit down and rest'
          folks.    Some rhythm is traded off for comfort.   I've also seen
          two  rituals staged consecutively,  one quiet and one 'dance  all
          night.' Suggestion: we can try a novice ritual, and a more power-
          ful one for skilled people.

              Also note:  one northwest organizer disagreed with these sug-
          gested choices,  feeling those who participate in a circle should
          be committed for the duration of the experience.   It's a  point.
          In  that case,  I  think a clear understanding of what's to  come
          would be essential.

              STIMULANTS

              In  PANEGYRIA Vol.  3  No.  4,  Althea Whitebirch argued  for
          informed  choice in using stimulants.   If alcohol is used  in  a
          communal  cup everyone should know,  and a fruit juice  or  other
          substitute should also be available.

              Drugs:  NOT AT EVENTS I COORDINATE!   At least,  not with  my
          knowledge or approval.  Private drug use hasn't been a problem so
          far.    My concern is that if anyone is caught,  it's not private
          any  more.   I'm the one who gets to deal with the police and the
          press, and the whole community's image suffers.

              If problems arise in the future,  I'd consider banning  drugs
          altogether.    Organizing is tough enough --  I  have a right  to
          limit my risks.  Call a closed circle and do it at home.

              MINORS: Young children supervised by Pagan parents are a real

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                                                                             378

          joy.   Teenagers with absent,  non-Pagan parents or guardians are
          becoming a problem, even with signed in advance waivers.  Some of
          us  are  leaning  toward a 'no minor  without  attending  parent'
          policy.   How do you keep them away from the wine?   Think of the
          issues surrounding sexuality with under-age kids.  The 'what-ifs'
          are frightening to contemplate.

              I  haven't made a firm decision because I know how  important
          the  contacts and support can be to our younger friends.   On the
          other hand,  they do grow up.   In two years, a  16  year old can
          sign her own waiver.  Maybe we could set up a gentle,  first con-
          tact network to provide them with 'one on one'  support, starting
          slowly.

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                                                                             379

              SOLOMONIC DECISIONS

              I  was asked to kick out two people who wanted to attend  the
          last SolCon, and I burned one request for a registration.

              I know,  I  know.  The word 'blacklist'  leaps immediately to
          mind.    This is a tough issue.   The request I burned was from a
          person  who was suspected of having responded violently to a cri-
          ticism.  The other two revolved around sexual ethics: men accused
          of coercing women into intimacy.

              Help.

              The problem, as always, is that none of the cases were clear-
          cut.  How do I substantiate an accusation?  Do I kick someone out
          on a suspicion?   I  don't want violence or sexual coercion at an
          event  that  has my name on it.   I  also don't want  to  mediate
          personal conflicts;  that's not my job.

              At  the  moment,  one well-placed person can  ruin  another's
          reputation.   I've seen three people kicked from the community on
          ONE person's request.   I've also seen people with  a lot of con-
          tacts  survive a number of complaints.   Neither situation  seems
          fair.

              We have a lot of options.   This is an essay question:   pick
          one and list the pros and cons.
          1. Anyone at all can attend any event.
          2. Each organizer must individually choose who to deny attendance
          to.  (In practice, we do pass names to each other.)
          3..Any person  who has been accused by one person of one  of  the
          following things should get flagged.  That is,  every event orga-
          nizer should be notified:
              -Theft or destruction of another's property.
              -Violence against people -- assault.
              -Sexual coercion or abuse.
              This seems to me to be most workable:

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                                                                             380

          4..In one case I had three complaints a man had made weird sexual
          phone calls to women.   I  called him and offered him  probation:
          find someone to sponsor you,  to be willing to act as liaison  be-
          tween you and the community.   As with minors, the sponsor should
          be with you at each event you attend.   Then I would put the word
          out  that  you  are one probation,  and  the  sponsor  should  be
          contacted  if you contact anyone on your own and misbehave.   The
          probation would last for  a  year.    Any repetition of the unde-
          sirable behavior would get you kicked from my events permanently,
          and  I  would  notify other organizers.   Failure to  accept  the
          probation means getting kicked immediately.

              I haven't had a chance to use this procedure because the per-
          son  decided the effort wasn't worth it (a statement in  itself).
          I notified other organizers.

              I'm aware this issue is extremely hot.   Personally,  I'm in-
          troducing  a  lot  of people to the community,   AND  vice-versa.
          There are a lot of weirdos out there.  I don't want to let a mass
          murderer  loose  among us (as it were).   I  also don't  want  to
          blacklist someone because of a personality conflict.

              Bottom  line:  some novice assertiveness training seems to be
          in order.

              CARETAKING

              Some  of  us  have had good experience  with  'greeters'   or
          ombudsmen.   (Ombudspeople?)  It's a staff position, the sole re-
          sponsibility  of  which  is  to be  available  for  participants'
          support,   to solve problems,  hold hands,  and be a liaison  with
          staff.

              I didn't have greeters at SolCon '86  and regretted it.  Even
          with 30  people,  the event coordinator (me)  didn't have time to
          personally check in with everyone.

              I  like  very  much that northwest events  coordinators  show
          visible concern and caring for everyone.  A  friend of mine said,
          "I  love these events because I always feel so cherished."    I'd
          like to see that become a community standard.

              ORGANIZER'S MAGIC

              SolCon  '86   has  a staff  conceptualizer  who  renamed  the
          position.   An organizer is the focus,  he said,  of the energies
          coming into, and generated by the event.

              A  festival isn't just about magic.   It IS magic,   and  the
          focus has the pleasure of shepherding what another friend of mine
          calls the magical child through its inception,  and allowing par-
          ticipants to share in its direction.  (Rearing?)

              This outline is a suggestion, a template,  for focusing event
          magic.  These are the major focus points:

          -Conception.   When the event is scheduled/sited.  I  saw a staff
          group hold a circle at the actual site several months before  the

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                                                                             381

          event, asking for:  safety, to have enough registrants,  what the
          event  was designed to accomplish for the attendees,  the  staff,
          and the community.

          -Presentation.  I  don't know about anyone else, but for me, put-
          ting a flyer together is casting a spell.

          -Orientation.  Somewhere in the first few hours of the event, ask
          the  participants  to  help focus on the  event's  parameters  --
          safety, joy, solvency ...

          -Major or parting ritual.   Of necessity the ritual  coordinators
          will  set  the  structure,  and almost always the nature  of  the
          working  as well,  but eve here the attendees can have some space
          to give feedback.

          -Post-event focus:  a thank-you circle.

              FEEDBACK

              It  might  be suggested that an organizer has a right  to  do
          whatever works,  and event participants must fend for themselves.
          I argue that event sponsors represent the community -- create the
          experience of the Pagan community for many who have no other con-
          tacts,   and as such,  they are accountable to their participants
          and to other event organizers and community elders.

              Aside from the issues already discussed,  there are financial
          ones.   This year I distributed a financial accounting to  SolCon
          '86  attendees.  That was scary --  laying out the bottom line of
          the decisions and mistakes I made!  The thing is, a lot of people
          asked for that kind of accounting,  and I've wondered myself when
          I attended events.

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                                                                             382

              The other issue is proceeds or profits.   SolCon '86   didn't
          make any.   I had, however,  planned to pay my staff some salary,
          thinking we should be compensated for our work.  Some people dis-
          agreed,   feeling event funds should be channelled into  projects
          the  community benefits from.   Since teeny SolCon is becoming  a
          formal organization (for legal purposes)  and I'm putting  myself
          on  the Board,  I  won't personally be in a position to take  any
          money out.   However,  I'd still like to pay the staff --  even a
          small amount --  because they sacrifice some of their own fun and
          do a lot of work to make the thing possible.

              Finally:   organizing is a pretty heavy responsibility and  a
          lot of work.  I think we have a right to ask for hugs.

              I  hope to see lots of discussion on these issues.    Because
          our  value  is maximum tolerance for diversity,  doesn't have  to
          mean that anything goes.   I  think it's possible for us to reach
          consensus about some ground rules, to safeguard our community and
          everyone in it.   We ask for perfect love and perfect trust.    I
          think we need to provide a safety net to ensure it.

              As always, I welcome feedback.
                                                            Brandy Williams

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                                                                             383

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              STATEMENT OF PRINCIPLES AND ETHICS--LIFEWAY SHAMANIC FELLOWSHIP
 
              By Usen's grace, Ho-dah....
 
              1.) PURPOSES:
                              Thisis aneraofdecision.Dowe allowourselvestocutthe
                              throatoftheMotherWhohasnourishedus asaspeciessince
                    we "came down from the trees"?  Or do we work to walk in
                    Beauty and Harmony with Her, and cherish Her, and work to
                    see Her healed?  The resurgence of Shamanism, the primal
                    Earth Religion of practically all of the Earth's
                    pre-Agrarian cultures, is an important thing, foretold by
                    the Paiute prophet Wovoka and in the Hopi Prophecies.  It
                    was said that both the Red Man would return to the Ways of
                    the Old Ones and that the non-Native would also embrace the
                              Lifeway.
                                     Therearenon-Nativeswho
                                                          respectfullyhavechosen
                    these Ways, and are carrying them on in a reverent way. If
                    the Lifeway was only given for the Native peoples, it would
                    die out within our lifetime.  There are simply not enough
                    traditional Elders left.
 
                              Ithasbeenshown tosomeofus thatOurMotherThe Earthis
                    not willing to die quietly.  She has demonstrated this by
                    the increase in natural disasters of the past decade, which
                    continue day by day.  The Hopi prophecies state that, when
                    the "bowl full of ashes" (most interpret this as the
                    Thermonuclear Bomb) is overturned, that Our Mother shall
                    rise up in Her righteous anger and destroy humanity.  This
                    prophecy is coming true, although it may yet be reversible.
                    Perhaps it is we who reverence the Ways and walk in harmony
                    with Our Mother that may stay Her hand.
 
                    The Lifeway Fellowship is here for those who wish to honor
                    Our Mother and Our Father, Earth and Sky, and to honor The
                    Giver Of Life, from whence all things flow in the Universe.
                    Our world-view is primarily allied with that of the
                    Navajo/Dineh, Apache/Teneh, and Hopi peoples. However we do
                    not represent ourselves as the keepers of those ways.  The
                    secrets of those Nations are for them alone, unless Usen'
                    wishes to reveal them to us.  Our mission is to help heal
                              OurMother,TheEarth,andtohelpeachotherwalk incloser

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                                                                             384

                    harmony with Her.  We also exist to provide a way for urban
                              andsub-urbanpeopletolearnandpractice
                                                                 therootShamanic
                   techniques that aid us in finding our True Vision and True
                    Way of Power, and following that Vision and that Way.
 
                    We identify ourselves as Pagan (Webster's New World
                              Dictionary"1.b)...apersonwhoisnota
                                                               Christian,Moslem,
                            orJew (byfaith);heathen.Paganspecificallyreferstoone
                  of the ancient polytheistic (or pantheistic) peoples.") and
                    as unashamed Pantheists and Polytheists.  The Lifeway
                              is trulyareligious commitment. No-onecan makea
                            commitmenttothe Lifewayandtothe worshipofLifeGiver,
                        TheEarth Motherand TheSky Father andremain aworshiper
                  of other Paradigms of the Deity,much as one cannot be a
          Christian and worship the  Greco-Roman pantheon.   However
          this does not  imply the condemnation of other Paradigms, nor
          impel a duty to "convert" others.
 
                              WestandbyotherPaganswhodonotshareour paradigms,IE.
                            Wiccans,Asatruans, Hellenists,and otherShamanic
          traditions, (African and  neo-African(Santeria & Voudoun),
          Australian,  Siberian, Traditional  Native American,  and
          Polynesian,  to name a few) and even  though we may disagree
          with some or all of  their practices and beliefs, they  are
          Brothers, Sisters and Cousins, and  in times of persecution
          as  well as times of goodwill we  must defend them.  We  may
          even  share in their open rituals and allow them to share  in
          our open  ceremonials.  But that which  is ours must remain
          ours, just as that which is theirs must remain theirs.
 
              2.) THE(A)OLOGY:
 
                              AsourFellowshipisinherentlyreligious,
                                                                  wemustdeclarea
                    The(a)ology. (The strange spelling refers to the fact that
                    we acknowledge a Goddess as well as a God)
                    This is summed up very easily.  There are three main powers
                    we worship, Usen' the Life Giver, The Earth Mother, and The
                    Sky Father.  The latter Two are emanations of the First, as
                    all, including the God and the Goddess, are emanations from
                    Usen', which is the primeval First Cause.
 

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                                                                             385

                              Usen':OnecannotlookuponTheLifeGiveras eitherMaleor
                   Female, for The Life Giver is beyond those distinctions.
                    Usen', and The Life Giver, are names for this First Cause,
                    this Force that pervades all and caused all to come into
                    being. From Usen', the God, Sky Father, and the Goddess,
                    Earth Mother, emanate, as the lesser Deities emanate from
                    Them.
 
                    The Earth Mother: We live and walk and are sustained from
                    The Earth Mother, which is our Earth.  She is alive, and we
                    all exist within Her as part of Her structure. Science,
                    through the Gala Hypothesis, has finally acknowledged Her
                    existence, and some even have learnt the lesson that our
                    duty in this life is to care for and honor Her.  This is a
                    lesson that all must learn, for as long as we despoil Her,
                    we risk Her wrath.  She is expressed through the faces of
                    White Painted Woman, Who is The Woman Warrior, through Corn
                    Mother, Who is The Nourishing Mother, and through Spider
                              Woman,WhoisTheWiseWoman,TheAncientOne,TheCustodian
                    of Wisdom. Women are acknowledged as being human represent-
                    atives of The Earth Mother.
 
                    The Sky Father: Just as among we Humans, there is both Man
                    and Woman, so there is no Earth Mother without Sky Father.
                    Sky Father is the air we breathe, the flame that gives us
                    warmth and cooks our food, and brings forth the rain that
                    fertilizes Our Mother and allows Her to provide us with
                    the crops and animals that sustain us.  Sky Father is also
                    expressed as The Hunter, The Warrior, and First Shaman, and
                    is also expressed in Killer Of Enemies and The Child Of
                    Water. He is also present and acknowledged as being present
                    in every Man.
 
                    There are other spirits that exist in the Universe, some
                    beneficent, some maleficent.  But most important is Usen',
                              EarthMother,andSkyFather.Bywalkinginharmonywiththe
                    God(esse)s, one can tell the Good from the Evil, welcoming
                    in Good, and protecting each other from Evil.

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                                                                             386

 
              3.)ETHICS:
 
                    We have our code of Ethics.  It is neither lengthy nor
                    overly restrictive.  We do not include ancient taboos in
                    this list, such as Mother-In-Law avoidance or the taboo
                    against Fish, because they may not apply nowadays.  If you
                    wish to not eat fish or to avoid your Mother-In-Law for
                    religious reasons, it is your prerogative.  But it is not a
                    requirement.
 
                    1.) If the action does not harm yourself, other people or
                              intelligentbeings,orOurMotherTheEarth,youarefreeto
                   do as you wish.
 
                              2.)Tochargeforhealings,sweatsorceremonials
                                                                       istotally
                    wrong and extremely offensive.  Also, to charge excessively
                    for teaching is equally offensive, but a modest fee
                    over expenses is allowable.  Your conscience is the best
                    guide, that and the Will of the Deities.
 
                    3.) Magick should be limited only to protection of Self and
                    Loved Ones, and to healing and helping those in need,
                    provided that permission is given by the patient and that
                    help other than healing does not interfere with the Will of
                    others. Magick that is used in a coercive (IE. Love spells)
                    or destructive (harming or killing magick) way is patently
                    wrong and is considered Black Magick.
 
                    4.) Contact of spirits by any means other than Shamanic
                              journeyingor
                                         theVisionQuestisveryrisky,andPossession
                   is a real possibility.  The practice of mediumship, or
                    "channeling" has no place in the Lifeway, and exposes not
                    only Self but others to danger.
 
                              5.)Permissionmustalwaysbeaskedofthespiritsofplants
                   and/or animals before taking them for either sustenance or
                    for medicine.
 
                    6.) One's visions and one's personal ceremonies are one's
                    own.  Personal visions should not be spoken of, but shared
                    visions are for all of the group.

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                                                                             387

 
                    7.) It is wrong to criticize another within the group or
                    outside the group.  Racism, sexism, xenophobia or general
                    disrespect of others has no place in the Fellowship.
                    Individual decisions about lifestyle and other ethical
                    issues not covered here are an individual's own affair.
 
              4.):GROUP STRUCTURE AND INITIATION PRACTICES
 
                    There is only one Initiation, which is the Initiation that
                    makes one Kin within the group and in the sight of The
                              Deities.Itisgivenafterone hastakentheirfirstVision
                   Quest, has found their Power Animal(s) and has met the
                    Shaman Within.  It can only be denied to those who have met
                              theserequirements,isyoungerthanthe
                                                               legalAgeOfConsent
                   (in most places, 18 years) is not of sound mind, and/or is
                    under suspicion of being a Law Enforcement Officer or other
                    person antipathetic to Pagan and/or Shamanic belief
                    who requests initiation for fraudulent purposes (usually to
                    infiltrate to either sabotage or publicly discredit the
                    Fellowship) Initiation must not be denied on account of
                    physical disabilities, blindness, deafness, or sterility,
                    nor on account of sex, race, nationality, political belief,
                    or sexual preference.
 
                    There are no set offices within the Fellowship.  Ideally,
                    leadership should be by consensus, with true leaders being
                              temporaryandpurpose-oriented.
                                                          Facilitation
                                                                     ofrituals
                                                                             may
                   be done by any Initiate of the Fellowship.  ANYONE WHO
                    REPRESENTS THEMSELVES AS A HIGH PRIEST/ESS OF THE LIFEWAY
                    SHAMANIC FELLOWSHIP IS A FRAUD, AND IS DOING SO CONTRARY TO
                    THIS STATEMENT OF PRINCIPLES AND ETHICS.
 
                    Support of the Fellowship is done on a purely voluntary and
                    mutual basis. No tithe or dues should be assessed unless
                    they have been agreed upon by all members, initiates and
                    non-initiates alike.
 
                    Membership is extended to all.  But initiation is reserved
                    for those who meet the criteria mentioned above.
                    Non-initiates can participate in open ceremonials and in
                    basic workshops, but may be denied participation in certain
                    ceremonials and advanced workshops.

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                                                                             388

 
              5.) THE QUESTION OF RECOGNIZING SHAMANS
 
                    In traditional societies, the title Shaman was not just an
                    honorific, or recognition of talents.  Nor was it the
                    highest initiatory level in a Shamanic society.  The Shaman
                              was,inmostcases,abovetheChiefin
                                                            decision-makingpower
                   and was judge, doctor, father-confessor, and intercessor
                              withtheDeitiesforthetribe.SomeShamanicsocietiesare
                   now providing their membership with "Shaman training
                    seminars" and "Shaman apprenticeships" that can be had for
                    an exorbitant price.  This implies that the cost of being a
                    Shaman can be paid in money and in a set amount of time.
                    This is not the case.  Many tribes believe that the office
                    of Shaman is not one that is earned, but one that one is
                              borninto.Certainly,theskillsareneversomethingoneis
                   born with, and this is not merely hereditary.  Rather, when
                              achildisborn,thecurrentShamanwouldrecognizethatthe
                   child had the POTENTIAL of being the next one, and the
                              child'straining
                                            wouldbeginwhenthey
                                                             wereconsideredready
                            by theShaman.At adulthood,theywould betested. Ifthey
                          passedthetest, theywould becomethenext Shaman.If they
                        failed, usuallythe testwas suchthatthey wouldeither die
                outright, or they would go insane.  Many "heroic quest"
                              tales,andmostnotablytheArthurianlegendshave
                                                                        echoesof
                   this practice within the ancient Shamanic traditions of
                    Europe.
 
                    But the point that is being made here is that we should not
                              goback tothatsortofwayof doingthings,becauseinthis
                   society it is nigh on impossible.  The stand I am offering
                    here is that recognition as a Shaman can be conferred only
                    through shared vision, and signs from the Deities.  It is
                    not my place to say what the signs are...it will be obvious
                    to the Fellowship.  I am not Shaman myself, and will not
                    brook anyone calling me that.  This is something I place in
                    the lap of the Deities to decide.  I cannot do anything
                    more.  It is a mockery of those people that can truly be
                    called Shamans, who are respected, powerful people of
                    traditional tribes, to do anything less.  In any event, to
                    claim such a title is definitely not enough, and is
                              punishableby
                                         withdrawingFellowshipfromthe
                                                                    onewhoclaims
                   to be Shaman falsely.

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                                                                             389

 
              6.) FESTIVALS AND WORSHIP DAYS
 
                    The festivals are reckoned as they have been for centuries
                    by most Southwestern tribes, by both the Sun and the Moon.
                              Theseasonsbeginonthefirst fullmoonafteraSolsticeor
                   an Equinox.  The Solstices and Equinoxes themselves are
                              times
                                  ofcelebrationaswell,andperhapstheperiodbetween
                   the two (which usually works out to be no more than a week
                    or so) could be considered a time of Holiday.  Lesser
                              ceremonialsareheldonNewMoonsandFullMoonsbetweenthe
                   first Full Moons of the seasons.  Optionally certain Pagan
                    festivals could be celebrated in conjunction with other
                    groups, but they are not to be adopted as official Lifeway
                    Fellowship ceremonial days.
 
                              There
                                  areotherceremonialsthatarepersonalinnature,and
                   can be held at any time, although synchronizing them with
                    the Festivals and the New and Full Moons is advisable. They
                    are Naming, where a newborn child is named in the presence
                    of the group and their Life-beads given; Coming Of Age,
                    where the child's physical maturity is acknowledged, and
                    where, for a short time, they become Child of the Water (if
                              aboy)orWhitePaintedWoman(ifagirl);Initiation,where
                   a person becomes a full-fledged member of the group, given
                    after a person becomes a legal adult; Joining, where a man
                    and a woman consent to be married; Unjoining, where a man
                    and woman who are married consent to have the bond
                    dissolved, which is to be done only after four reconcili-
                    ation attempts fail or after evidence of marital infidelity
                    or abuse is given before the group; the Moonlodge, which is
                    a special sweat for women in their Moon-time; and Release,
                              whereaceremonyforadead memberoftheFellowshipisdone
                   to guide their soul Back Home.  Other ceremonials that are
                    dreamed or envisioned by a person or group are also
                    encouraged.

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                                                                             390

 
               7.) SUMMING UP
 
                    A few quick ones: One can be either clothed or unclothed at
                    ceremonies, but it should be known that none of the
                    Southwestern tribes did ceremonies in the nude.  However,
                    one should disrobe for the sweat lodge, as clothes are not
                    only uncomfortable within the sweat lodge, but interfere
                    with the cleansing process of the lodge.
 
                    This Statement can be accepted or rejected by individual
                              groupsthat
                                       federatethemselves
                                                        withLifeway
                                                                  Fellowship.But
                   federation can be denied to those groups who stray too far
                              fromsomeofthebasicguidelines,ordoanythingthatwould
                   sully the reputation of the Fellowship in general.
 
                    Hi-dicho...this is finished.
                    May these proceeds please Life Giver Usen', and the Mother
                    and the Father.
                    ENJU!
                    Chihacou White-Puma, 1988.

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                              The Pantacle - a teaching story
                                  (c) Gary Dumbauld, 1988

               Michael came, walking slowly, purposefully, to the stone
          circle deep in the woods.  Stripped of clothes he came, naked to
          the wind the moon and the stars, a cord of red twice his height
          tied round his waist, a black-hilted knife at his left hip.  He
          tried to still his mind, remember his lessons, push his thoughts
          to the back of his mind, and just feel; the feel of the Earth on
          which he trod, the feel of the wind on his body, the feather-
          weight touch of the moonlight on his skin.  He tried to put
          himself in harmony with the grand design of the Universe, the
          purpose of the evening, he willed himself sternly to master his
          emotions, listen and look with sacred intent.

               He came, bearing the pantacle before him, balanced firmly on
          his hands.  Silver, it was, silver like the moon, carved and
          etched, polished, burnished and blackened with signs and symbols.
          How he had sweated over it, this past year, with hammer and
          chisel, graver and burin, acids and wax, the tools of the
          silversmith.  A year and a day it had been, since he was judged
          worthy to become a Priest, and given this task.  His to carry,
          this silver shield, but not his to own, till the rite was over
          and he, like his father and mother before him, his aunts and
          uncles and grandparents for generations, inherited by solemn and
          sacred ceremony the High Priesthood of the Wise.

               The High Priestess' athame pressed to his chest, her low,
          clear voice as she asked him the ritual questions, roused him as
          from a dream, of forest dark, and woods enchanted.   He answered
          her with a voice not quite fearful, but not as steady as he would
          have wished.

               "I come to this Circle seeking knowledge.  I am Michael; my
          face you well know; I have been sworn and initiated into the
          Third Degree, but I would now seek the Priesthood of the Wise.  I
          come, bringing as my key this sacred Pantacle, over which I have
          labored for a year and a day; I wish to be instructed in it's
          true meaning; to this end I present my self, the work of my
          hands, and two passwords: Perfect Love and Perfect Trust."

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                                                                             392

               "All who bring such words are doubly welcome" the High
          Priestess replied, "and I give to you a third password, a kiss",
          And so saying, kissed him on the lips and whirled him sunwise
          into the sacred space.  He gazed about himself, his eyes sliding
          easily over the usual implements on the altar, the candles and
          wands, censer, bowls of incense and salt; he looked at the High
          Priestess expectantly.

               The High Priestess spoke again, her voice reverberating
          through the circle, echoing back from the sacred boundary stones;
          "A seeker comes; this his purpose.  The purpose of the Wise--to
          teach!  As it has ever been, let it now so be done!  Who shall
          begin?"

               The Priest in the North stood forward.  "I shall begin.  Young
          High Priest to be, step to the North."

               Michael walked to the North, handed the Priest his Pantacle, and
          stood silently while the Priest examined it, hoping that his work
          would be judged as correct, hoping he had made an accurate
          rendering of all the signs and symbols that he had been shown, a
          year and a day previous.

               The Priest carefully examined the pantacle, turning it about to
          catch the light of the central fire, then handed it back to the
          boy.

               "It is well done, all is correct.  Look upon the symbol at
          the top of the pantacle--the upright triangle.  This sign is the
          symbol of fire, the flame straining upwards, and stands for the
          three-fold salute, by which I now salute you, recognizing the
          fire within you, the fire of will, the will to accomplish, the
          will to dare.  A year ago you knew nothing of the craft of the
          silversmith, and yet you have taught yourself to make this pan-
          tacle.  I say again, well done!", and so saying, the Priest
          touched Michael with his athame on the right shoulder, the top of
          his head, the left shoulder, and again on the right shoulder.

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               Putting his arm around Michael's shoulder, the Priest brought
          Michael around sunwards a few steps, then faced him again.

               "The next symbol on the pantacle is a pentagram.  This
          pentagram stands for the five-fold salute.  In the form of a
          pentagram with one point up, the five-fold salute symbolizes that
          which is the best man has to offer, ascending to the Gods, being
          enriched, expanded and augmented, and returning to enrich the
          life of mankind.  Thus, the five fold salute symbolizes the
          microcosm of man containing the macrocosm of the Universe."   So
          saying, the Priest touched Michael with the wand, on the right
          hip, head, left hip, right breast, left breast, and right hip.

               A priestess stepped forward, saying, "Now, with your
          permission, I will carry on this candidate's instruction."  The
          Priest bowed to her, and returned to his place in the North.  The
          Priestess took Michael by the hand and walked with him farther
          around the circle, still moving sunwards.  She stopped, released
          his hand, and faced him, taking up a bowl of blue paint.
          Stepping closer, she reached out her blue-daubed hand, and made
          the sign of the labrys on his chest.

               "The next symbol on the pantacle is that of the Goddess in
          her aspect as the two moons, monthly waxing and waning.  The
          waxing moon symbolizes that which is outgoing and constructive in
          mankind, the waning moon that which is hidden and withdrawn.  The
          waning moon also reminds us that for every accomplishment there
          will be failures, that for every gain in our lives there will be
          setbacks; we are not to weep and wail against the Gods, or fate,
          or karma, but we should accept that there is a balance, and the
          balance will be maintained, whether we will it or not.
          Constructive and destructive, life and death--this is the way the
          world is made; that which dies paves the way for the next round
          of life."

               The Priestess linked arms with him then, and they moved farther
          sunwards about the circle.  She turned to him, and kissed him
          firmly on the mouth, saying "The next symbol on the pantacle is
          the kiss.  I kiss you, Michael, because we are human; the Gods
          have created us male and female.  I also kiss you in token of the
          perfect love and perfect trust I have for you, and for the
          perfect love and perfect trust you declared for us when you
          entered this holy space.  That is why you were greeted by the
          High Priestess with a kiss."

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               Michael stood, blushing.  He could still taste the sweetness of
          her mouth, and his body wanted to respond to her as man to
          woman--it was well he was carrying the pantacle in front of him;
          then he got himself under control, realizing the importance of
          this lesson; the ritual kiss would always be more than a
          handshake between equals, but never quite a sexual overture; an
          acknowledgement, not a demand.  He sighed, composed himself, and
          looked at the next sign on the pantacle.

               A stern-looking Priest came towards Michael, his face set in grim
          lines, carrying something Michael could not quite make out.  The
          man faced Michael, then walked behind him, carrying what could
          now be clearly seen as a cat o'nine tails.  Michael flinched in
          anticipation of being struck; surely the Priest was not going to
          whip him?  Ouch! Yes he was!

               "Michael," the Priest said, between strokes, "the next sign
          on the pantacle is the scourge.  The scourge of memory.  Stand
          tall, now, and be still, it will hurt worse if you try to avoid
          it."

               Now he had stopped striking Michael with the scourge.  The welts
          on his back stung and burned, but Michael tried to ignore the
          pain and concentrate on the Priest's voice as he continued.

               "Michael, you told us at your First Degree initiation that
          you were willing to suffer to learn.  This scourge will not be
          applied to your back again in a physical sense, but I want you to
          learn to look back upon your life; and take power from the
          foolish stupid things you have done.  The mistakes, the petty
          jealousies, the little hurts you've inflicted on your friends,
          your parents, the people around you.  Remember, Michael, and as
          you remember, allow yourself to feel sad, to feel the pain and
          embarrassment you've caused.  Feel it, take the power from it,
          then let it go!  Go onward, take strength from your past, don't
          dwell on it, but don't pretend the past never happened."

               The Priest again stepped behind Michael, this time carrying a pot
          of something in his hand.  Michael flinched again as something
          touched his back, but this was cool and soothing, drawing out the
          pain.  The Priest waited a few moments, till he saw that the
          cooling balm had done its work, then took Michael gently by the
          hand and drew him along, ever sunwards, to explain the next
          symbol.

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               "The next symbol on the pantacle is the sign of the God, the
          horned circle.  The horned circle represents, among other things,
          the Cretan bull, annually sacrificed by our ancestors.  The bull
          symbolizes the wild magic of the God, the intuitional magic, the
          magic that springs from the instinct.  The Cretan priests
          sacrificed the bull, thus indicating the triumph of reason and
          intellect over instinct and intuition.  We, however are not
          Cretans, and we do not immolate the bull of intuition on the
          altar of reason.  Logic and reason are fine in their place, but
          never neglect the way you feel; never forget that the universe is
          a mixture, a combination, a melding of the tangible and the
          unreal, instinct and logic.  Now I must retire, your instruction
          will be completed by the High Priestess."

               The High priestess approached Michael, walking slowly,
          deliberately, each foot placed with purpose, her upright carriage
          reminding him of her status, first among equals, High Priestess
          of the Coven, the Circle of the Wise.

               She stepped closer.  "Michael," she said, "the last symbol on the
          rim of the pantacle is the inverted triangle, the alchemical
          symbol of water; representing the number three, the number of
          life.  It is a gate, a gateway of life, a gateway of time, for
          time is past, present, and future; life is body, mind, spirit.  I
          am about to bestow upon you, the three-fold kiss, to bring your
          body, your past, your mind, the present, your spirit, and the
          future to bear on this moment."

               So saying, she bent and kissed him, first on the right shoulder,
          then the left; kneeling she kissed him just above the phallus,
          and then on his right shoulder again.

               "Michael, you have now passed around the rim of the
          pantacle, let us now move to the center, and I will instruct you
          in the meaning of the central pentagram.  The pentagram in the
          center of the pantacle is the sign of mankind.  If I stand thus,
          with feet apart, hands stretched to the winds, head erect, the
          pentagram will enclose my body.  We therefore can observe that
          the pentagram in the center of the pantacle represents mankind in
          the center of the universe, surrounded by Goddess and God;
          blessings and reminders; past, present and future; good memories
          and bad; light and life, love and law.  The central pentagram
          therefore can serve as a reminder to us, that the Universe was
          NOT made for man, man was made for the Universe."

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                                                                             396

               She knelt at his feet, smiling, and kissed him, first on the
          left foot, then the right, saying, "I bless your feet, Michael,
          that have brought you in these ways, reminding you to be ever
          ready to go on foot, to help, protect, and defend the brothers
          and sisters of the Wise."

               She kissed his knees, saying, "I bless your knees, reminding
          you to ever go on bent knee in humility when supplicating the
          Deities, that one who knows his own worth will gladly kneel in
          order to learn."

               She kissed his phallus, and said, "I bless and consecrate
          the organ of generation, that in time you may know that love is
          the great teacher of equality; love is the prime example of man
          and woman as equals; two beings, alike in all ways, equal in all
          ways, but totally different; one incomplete without the other;
          forever opposite, but forever complimentary.  Indiscriminate sex
          will gain you nothing, Michael, for though sex is magic, love is
          the magician."

               She kissed his right and left breast, saying "I bless your
          breast, and remind you to keep within the safe repository of the
          breast, the secrets of the Wise, as if under lock and key."

               Then she kissed him on the mouth, and said, "I bless your
          mouth, Michael; henceforth, as a High Priest, you will be a
          teacher, and the words of your mouth, based in knowledge,
          leavened with intuition and instinct, uttered with magical will,
          shall live in the memory of the Wise.  Go forward, make your
          progress, High Priest and Magus!

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                                      Defining Chaos
                                       By: Mark Chao
 
          Introduction
          *
             Chaos, according to the `Oxford English Dictionary' means:
          1. A gaping void, yawning gulf, chasm, or abyss.
          2.  The  `formless void'  of primordial  matter,  the `great  deep' or
          'abyss' out of which the cosmos or order of the universe was evolved.

                There are  a  couple of  additional  definitions, but  they  are
          irrelevant
          to this  discussion.  When chaos  is used in magic, there  is no place
          for
          confusion or disorder.

             Chaos is the creative principle behind all magic.  When a magical
          ritual  is performed, regardless of  `tradition' or other variables in
          the
          elements  of performance,  a magical  energy is  created and  put into
          motion to
          cause  something  to  happen.    In  his  book,  `Sorcery  as  Virtual
          Mechanics',
          Stephen Mace cites a scientific precedent for this creative principle.
          I quote:
                "To  keep it  simple, let  us confine  our  example to  just two
          electrons,
          the pointlike carriers of negative charge.  Let us say they are a part
          of  the solar wind--beta particles, as it were--streaming out from the
          sun  at thousands of  miles a second.   Say that these  two came close
          enough that their negative charges interact, causing them to repel one
          another.  How do they accomplish this change in momentum?

             "According to quantum electrodynamics, they do it by exchanging
          a "virtual" photon.  One electron spawns it, the other absorbs it, and
          so  do they  repel each  other.   The photon  is "virtual"  because it
          cannot be seen by an  outside observer, being wholly contained  in the
          interaction.   But it is real enough,  and the emission and absorption
          of virtual photons is how the electromagnetic interaction operates.

             "The question which is relevant to our purpose here is where does
          the  photon come from.  It does not come out of one electron and lodge
          in the other, as if it were a bullet fired from one rock into another.
          The  electrons themselves  are  unchanged, except  for their  momenta.
          Rather,  the photon  is created out  of nothing  by the  strain of the
          interaction.  According to current theory, when the two electrons come
          close their  waveforms interact, either cancelling  out or reinforcing
          one another.
          Waveforms are intimately tied to characteristics like electric charge,
          and we could thus expect  the charges on the two electrons  to change.
          But  electron  charge  does  not vary;  it  is  always  1.602  x (-19)
          coulombs.  Instead  the virtual photons  appear out of the  vacuum and
          act  to readjust  the system.   The  stress spawns  them and  by their
          creation is the stress resolved".

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          Austin Spare understood this principle in regard to magical phenomena
          long before scientists discovered photons or began  experiments in the
          area of chaos science.

          Austin Osman Spare-some history
          *
                Austin Spare was born at  midnight, Dec. 31st, 1886 in a  London
          suburb called  Snow Hill.  His father was a London policeman, often on
          night duty.

                Spare showeda natural talent for drawing at an early age, and in
          1901-1904 left school  to serve an  apprenticeship in a  stained-glass
          works,
          but continued his education at Art College in Lambeth.  In 1904 he won
          a
          scholarship  to the  Royal  College of  Art.   In  that  year he  also
          exhibited a picture in the Royal Academy for the first time.

            In  1905  he published  his  first book,  `Earth  Inferno'.   It was
          primarily
          meant to be  a book of drawings, but included commentaries that showed
          some  of  his insight  and spiritual  leanings.   John  Singer Sargent
          hailed  him as a  genius at  age 17.   At an  unspecified time  in his
          adolescence,  Spare was  initiated into  a witch  cult by  a sorceress
          named Mrs. Patterson, whom  Spare referred to as his  "second mother".
          In 1908 he held  an exhibition at Bruton Gallery.  In  1910 he spent a
          short time as a member of the Golden Dawn.  Becoming disenchanted with
          them,  he later joined Crowley's Argentum Astrum.  The association did
          not  last long.   Crowley was said  to have  considered Spare to  be a
          Black  Magician.  In  1909  Spare  began  creation  of  the  `Book  of
          Pleasure'.   In  1912 his  reputation was growing  rapidly in  the art
          world. In  1913 he published the `Book of Pleasure'.  It is considered
          to  be  his  most  important  magical   work,  and  includes  detailed
          instructions  for his system of sigilization  and the "death postures"
          that he is  well known for.   1914-1918 he served  as an official  war
          artist.  He was posted to  Egypt which had a great  effect on him.  In
          1921, he  published `Focus of Life', another book of drawings with his
          unique and magical commentaries.

            In 1921-1924 Spare was at the height of  his artistic success, then,
          in 1924 he  published the `Anathema  of Zos', in which  he effectively
          excommunicated himself  from his  false and trendy  artistic "friends"
          and benefactors.   He returned to South  London and obscurity  to find
          the freedom to develop his philosophy, art and magic.

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             In 1947 Spare met Kenneth Grant and became actively involved with
          other well-known occultists of the period.  In 1948-1956 he began work
          on a
          definitive Grimoire of the Zos Kia Cultus, which is referred to in his
          various  writings.   This  is unfinished  and  being synthesized  from
          Spare's  papers by Kenneth Grant, who inherited all of Spare's papers.
          Much of this information was included in `Images and Oracles of Austin
          Osman  Spare' by Kenneth Grant,  but there are  some unpublished works
          which Grant plans to publish after completion of his Typhonian series.

             References for this section are mostly from Christopher Bray's
          introduction to `The Collected Works of Austin Osman Spare' and from
          `Excess Spare', which is a compilation by TOPY of photocopied articles
          about Spare from various sources.

 
          The Magic of Austin Osman Spare
          *
             Spare's art and magic were closely related.  It is reputed that
          there are messages in his drawings about his magical philosophy.  One
          particular picture of Mrs. Patterson has reportedly been seen to move;
          the eyes opening and closing.   Spare is best known for  his system of
          using sigils.   Being an artist, he was very visually oriented.

           The system basically consists of writing down the desire, preferably
          in your own  magical alphabet, eliminating all repeated  letters, then
          forming a design of the remaining single letters.  The sigil must then
          be charged.  There is  a variety of specific ways to do  this, but the
          key  element is  to achieve  a state  of "vacuity"  which can  be done
          through exhaustion, sexual release or several other methods.

           This creates a `vacuum' or `void' much like the condition described
          in the  introduction to  this discussion,  and it  is filled  with the
          energy  of  the magician.    The  sigil, being  now  charged,  must be
          forgotten so  that the sub-conscious  mind may work on  it without the
          distractions  and dissipation  of energy  that the  conscious  mind is
          subject  to.  Spare recognized that magic comes from the sub-conscious
          mind of the magician, not some outside `spirits' or `gods'.

           Christopher Bray has this to say about Spare's methods in his
          introduction to `The Collected Works of Austin Osman Spare':
             "So in his art and writing, Spare is putting us in the mood; or
          showing by example what attitude we need to adopt to approach the
          `angle of departure of consciousness in order to enter the infinite.
           What pitch of consciousness we need to gain success.

             "One must beware making dogma, for Spare went to great pains to
          exclude it  as much  as  possible to  achieve  success in  his  magic;
          however a
          number of basic assumptions underpin chaos magic.

             "Chaos is the universal potential of creative force, which is
          constantly  engaged  in  trying to  seep  through  the  cracks of  our
          personal  and   collective   realities.     It   is   the   power   of
          Evolution/Devolution.

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                                                                             400

             "Shamanism is innate within every one of us and can be tapped if
          we qualify by adjusting our  perception/attitude and making our  being
          ready to accept the spontaneous.  Achieving Gnosis, or hitting the
          `angle of departure of consciousness and time', is a knack rather
          than a skill."

             There are other methods to utilize the same concept that Spare
          explains for  us.  Magicians since Spare  have written about their own
          methods  and explanations  of his  method quite  frequently  in occult
          magazines, mostly in  Great Britain.  Spare is certainly not the first
          person  in history to practice  this sort of magic,  but he is the one
          who has dubbed it (appropriately), Chaos.
 
          Chaos since A.O.S.
          *
             Austin Spare died May 15, 1956, but his magic did not die with
          him.  There have  been select groups of magicians  practicing versions
          of Chaos
          ever since, especially  in Northern England  and Germany.  In  1976, a
          couple  of dozen Chaos Magicians,  including Peter J.  Carroll and Ray
          Sherwin,  announced  the  formation  of  a  new  magical  Order,   the
          Illuminates Of Thanateros.  The intention  of the group was to have an
          Order where  degrees expressed  attainment rather than  authority, and
          hierarchy beyond just organizational requirements was non-existent.

           There are those who say that this lofty ambition has failed and that
          the Order has since  slipped into a hierarchical power  structure; Ray
          Sherwin  "excommunicated"  himself  for  this reason,  but  the  Order
          continues  and   is  identified   as  the  only   international  Chaos
          organization to date.

             The IOT has since spread to America.  There are smaller groups
          of  Chaos  practitioners, as  well  as  individuals practicing  alone.
          Chaos since Spare  has taken on  a life of  its own.   It will  always
          continue  to  grow, that  is its  nature.   It  was only  natural that
          eventually the world of  science would begin to discover  the physical
          principles underlying  magic, although  the scientists who  are making
          these discoveries  still do  not realize  that this  is what they  are
          doing.  It is  interesting that they  have had the  wisdom to call  it
          chaos science...

          In the abovw part  of my series on Chaos, I've made scant reference to
          the IOT due to lack of  information, however, in typical Murphy's  Law
          fashion,  a  letter  just arrived  filling  in  some  blank spots  and
          pointing out to me  that I made one mistake in  chronology.  The story
          goes;
          In 1977/78 Ray Sherwin was editor and publisher of a magazine called
          `The New Equinox', which Pete Carroll was a regular contributor to.
           Unsatisfied with the choices of available magical groups in England
          at the  time, they formed the  IOT.  They advertised  in `New Equinox'
          and the
          group  formed and  progressed  as previously  explained.   Ray Sherwin
          dropped out before Pete Carroll went on  to form `The Pact'.  They are
          still  friends,  and   Pete  has  graciously  consented  to  write  an
          introduction  to Ray's newest edition  of `The Book  of Results' which
          will be available through TOPY soon.

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                                                                             401

          Chaos Science
          *
             Modern chaos science began in the 1960's when a handful of open-
          minded  scientists with  an  eye  for  pattern  realized  that  simple
          mathematical
          equations  fed into  a  computer could  model  patterns every  bit  as
          irregular and "chaotic" as a waterfall.   They were able to apply this
          to  weather  patterns, coastlines,  all  sorts  of natural  phenomena.
          Particular equations  would  result in  pictures  resembling  specific
          types  of leaves,  the  possibilities were  incredible.   Centers  and
          institutes  were founded  to specialize  in "non-linear  dynamics" and
          "complex systems."  Natural  phenomena, like the red spot  of Jupiter,
          could now be understood.  The common catch-terms that most people have
          heard by now; strange  attractors, fractals, etc., are related  to the
          study  of turbulence in  nature.  There  is not room  to go into these
          subjects in depth here,  and I recommend that those who are interested
          in this subject read `Chaos: making a new science' by James Gleick and
          `Turbulent Mirror' by John Briggs & F. David Peat.

             What we are concerned with here is how all this relates to magic.
          Many magicians, especially Chaos Magicians, have begun using these
          terms,   "fractal"  and   "strange  attractor",   in   their  everyday
          conversations.
          Most of those who do this have some understanding  of the relationship
          between magic  and this area  of science.   To put  it very simply,  a
          successful  magical  act causes  an  apparently  acausal  result.   In
          studying  turbulence, chaos  scientists have realized  that apparently
          acausal phenomena in nature are not  only the norm, but are measurable
          by  simple mathematical equations.  Irregularity is the  stuff life is
          made  of.    For  example,  in  the  study  of  heartbeat rhythms  and
          brain-wave  patterns, irregular  patterns are  measured from  normally
          functioning  organs,  while  steady,  regular patterns  are  a  direct
          symptom of a heart attack about to occur, or an epileptic fit.

            Referring  back  again to  "virtual"  photons,  a properly  executed
          magical
          release  of  energy   creates  a  "wave  form"   (visible  by  Kirlian
          photography) around  the magician  causing turbulence in  the aetheric
          space.  This turbulence will likely  cause a result, preferably as the
          magician has intended.  Once the energy is  released, control over the
          phenomena is out  of the magician's  hands, just as once  the equation
          has been  fed into the computer,  the design follows the  path set for
          it.

             The scientists who are working in this area would scoff at this
          explanation,  they have  no  idea that  they  are  in the  process  of
          discovering the physics  behind magic.   But then,  many common  place
          sciences of today, chemistry  for example, were once considered  to be
          magic.  Understanding this  subject requires, besides some reading,  a
          shift in  thinking.   We are  trained from  an early  age to think  in
          linear terms, but nature and  the chaos within it are non-linear,  and
          therefore  require non-linear thinking to be  understood.  This sounds
          simple, yet it reminds  me of a logic class I had in college.  We were
          doing simple Aristotelian  syllogisms.  All  we had to  do was to  put
          everyday language into equation form.  It sounds simple,and it is.

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                                                                             402

            However,  it requires  a non-linear  thought process.   During  that
          lesson
          over  the space  of  a  week, the  class  size dropped  from  48 to  9
          students.

           The computer programmers were the first to drop out.  Those of us
          who survived  that section went on  to earn high grades  in the class,
          but more importantly, found that we had achieved a permanent change in
          our thinking  processes.  Our  lives were changed  by that one  simple
          shift of perspective.

             Chaos science is still in the process of discovery, yet magicians
          have been  applying its principles for  at least as long  as they have
          been writing about  magic.  Once the principles  of this science begin
          to take  hold on the thinking  process, the magician  begins to notice
          everything  from the fractal patterns in smoke rising from a cigarette
          to  the patterns  of success  and failure  in magical  workings, which
          leads to an understanding of why it has succeeded or failed.  There is
          a diagram of a fractal design on the cover of `Kaos' magazine #11 (now
          out  of print) that would be a wonderful  example of magic at work and
          the many paths that the energy may follow...

          Defining Chaos Magic
          *
             Chaos is not in itself, a system or philosophy.  It is rather an
          attitude that  one applies to one's  magic and philosophy.   It is the
          basis for  all magic,  as it is  the primal creative  force.   A Chaos
          Magician  learns a variety of  magical techniques, usually  as many as
          s/he can gain access to, but sees beyond the systems and dogmas to the
          physics  behind  the  magical  force  and  uses  whatever  methods are
          appealing to him/herself.
          Chaos does  not come with a specific Grimoire or even a prescribed set
          of
          ethics.  For  this reason, it has been dubbed "left hand path" by some
          who
          choose not to  understand that which is beyond  their own chosen path.
          There is  no set of specific  spells that are considered  to be `Chaos
          Magic spells'.  A Chaos Magician will use the same  spells as those of
          other paths, or those of his/ her own making.  Any and all methods and
          information  are  valid,  the  only  requirement  is  that  it  works.
          Mastering the role of the sub- conscious mind in magical operations is
          the  crux of it, and the state  called "vacuity" by Austin Osman Spare
          is the road to that end.  Anyone who  has participated in a successful
          ritual  has  experienced some  degree of  the  `high' that  this state
          induces.

             An understanding of the scientific principles behind magic does
          not  necessarily  require a  college  degree in  physics  (although it
          wouldn't  hurt much, if the  linear attitude drilled  into the student
          could  be by-passed),  experience in  magical results  will bring  the
          necessary understanding.

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                                                                             403

             This series is directed toward the increasing numbers of people
          who have been asking, "What is Chaos Magic?"   It is very basic and by
          no means intended to be a complete explanation of any  of the elements
          discussed.  Many of  the principles of magic must  be self-discovered,
          my  only intent here is to try to define and pull together the various
          elements  associated with Chaos Magic into an intelligible whole.  For
          those who  wish to learn  more about this  subject, I have  prepared a
          suggested reading list for the last section, however, I must emphasize
          that there are always more sources than any one person knows about, so
          do not limit yourself to this list.  Chaos has no limits...

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                                                                             404

          For Further Reading:
          *
          `The Book Of Pleasure' by Austin Osman Spare
          `Anathema Of Zos' by Austin Osman Spare
          available from:
               Abyss
               34 Cottage St. Box 69
               Easthampton, MA. 01027
               catalog on request
          *
          `A Book Of Satyrs' by Austin Osman Spare
          `Images and Oracles of Austin Osman Spare' by Kenneth Grant
          `The Early Work of A.O.S.'
          `Excess Spare'
          `Stations In Time'
          available from;
               TOPY
               P.O. Box 18223
               Denver, CO. 80218
               write for information
          *
          available from most bookstores (at least by special order):
          `Chaos: making a new science' by James Gleick
          `Turbulent Mirror' by John Briggs & F. David Peat
          `Liber Null & Psychonaut' by Peter J. Carroll
          `Practical Sigil Magick' by Frater U.D.
          *
          Magazines dealing with Chaos Magic(k):
          Chaos International
          BM SORCERY
          London WC1N 3XX
          England
          *
          Thanateros
          P.O. Box 89143
          Atlanta, GA. 30312
          *
          Mezlim
          N'Chi
          P.O. Box 19566
          Cincinnati, OH. 45219
          *
          Mezlim deals with a wide range  of magical traditions, but the  editor
          has
          expressed  an interest in articles dealing with Chaos.  Articles about
          Chaos can
          be found in other Ceremonial Magick magazines as well, as the  editors
          see fit.

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                                                                             405

    sacred-texts |  Web | Powered by Sponsored Links:
Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

               Notes on the role of the historical Egregore in modern Magic
                                      by Fra.: U.D.
 
          It is quite easy to poke fun at the historical claims of most
          magical  and mystical  orders, especially  when they  purport to  have
          derived from "very ancient",  possible even "Atlantean" or, to  top it
          all, "pre-Atlantean" brotherhoods for whose existence even the most
          sympathetic historical scholar worth his name would be very hard
          pressed to find any significant proof. Actually, it is rather a
          cheap joke to cite, for example, AMORC`s claims that even good old
          Socrates or Ramses II (of all people!) were "Rosicrucians". However,
          the trouble only starts when adepts mistake these contentions for
          _literal_ truths. "Literal", of course, derives from literacy and
          the letters of the alphabet. And, as Marshall MacLuhan has justly in
          his "Understanding Media" and perhaps even more so in "The Gutenberg
          Galaxy", western civilization has a
          very strong tendency towards _linear_ thinking, very probably due to
          - at least in part - the linear or non-pictographic nature of our
          alphabet. The very structure of this alphabet informs us at quite a
          tender age to think in terms of linear logics such as cause and
          effect, or, more interestingly in our context, PAST-PRESENT-FUTURE.
          This is not at all a "natural necessity" as most people are wont to
          think, for the ideographic or pictographic "alphabets" as used for
          example in ancient Egypt or even modern China and Japan tend to bias
          the correspondingly acculturalised mind towards what MacLuhan terms
          "iconic thinking" - a perception of holistic factors rather than
          the systematization into separate (preferably indivisible) single
          units. Western thought has formulated this problem as the dichotomy
          of the _analytic_ and the _synthetic_ approach. But it is perhaps no
          coincidence that our contemporary culture tends to associate
          "synthetic" with "artificial" , vide modern chemistry.
 
          Now magical and mystical thinking is quite different; in fact it is
          not half as interested in causality as is linear thought. Rather, it
          strives to give us an overall, holistic view of processes within
          our perceived space-time continuum; an overall view which includes
          the psychology of the observer to a far stronger degree than even
          modern physics seems to have achieved in spite of Heisenberg`s
          uncertainty principle and Einstein`s earlier theory of relativity.
          In other words, mythological thinking is not so much about literal
          ("alphabetic"?) truth but rather about the "feel" of things. For
          example, a shaman may claim that the current rain is due to the rain
          goddess weeping because of some sad event. He might predict that her
          phase of mourning will be over in two days` time and that the deluge
          will then end. A Western meteorologist might possibly come to
          similar prognoses, but he will of course indignantly deny using any
          of "this mystic stuff" in the process. His rain goddess takes the
          form of barometric pressure, wind velocity and direction, air
          humidity and the like - but who is to say which view is the "truer"
          one, as long as abstract and mystic predictions prove to be
          accurate? From an unbiased standpoint, the modern demons "barometric
          pressure", "wind velocity" and factors of a similar like are just as
          abstract and mythic as the shaman`s hypothetical rain goddess -
          especially so for us laymen who religiously follow the daily
          indoctrination via the TV weather forecasts and satellite photograph
          divination: all we can do is _believe_ in what the expert tells us
          is the truth. The non-shaman in a shamanic society shares a very
          similar fate when he has to believe simply that the rain goddess

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                                                                             406

          wants to be comforted say, by a substantial donation of meat or
          tobacco in the course of a fully fledged tribal ritual.
 
          There _is_ an important difference however. If we accept the model
          (strongly propagated by A.O. Spare, who was, of course, in his very
          special manner, quite an orthodox Freudian) of magic primarily
          taking place within the subconscious (Freud) or, less
          ambiguous, the unconscious (Jung); and if we furthermore agree that
          said unconscious is not only the source of personal magical energy
          (mana, or, as I prefer to term it, _magis_) but tends to think and
          act in symbols and images, we might come to the conclusion that our
          shaman`s explanation may perhaps not be scientificly more
          satisfying in Western terms, but it is surely more in accord with
          the way our unconscious tends to perceive reality. In that sense it
          is not only more "natural" but, one suspects, even downright
          _healthier_ for psychic hygiene. It is, so to speak, more
          "ecological and holistic" in terms of psychic structure.
 
          As an aside I might mention that it is the better explanation for
          practical magical reasons as well. For at least rain goddesses can
          be cajoled into happiness by magical technique, ritual trance and
          the like until they stop weeping, a task a meteorologist will hardly
          be able to imitate. (Actually I have preferred the magic of rain
          prevention to the more classical example of rain making because it
          is far more relevant to our own geography and experience).
 
          In recent years Rupert Sheldrake`s theory of morphogenetic fields has
          raised quite a hue and cry, not only within the confines of the
          scientific community but strangely enough among occultists too. I
          find this latter reaction quite astonishing, because a lot of what
          Mr. Sheldrake basically claims is nothing more than the old, not to
          say ancient, tenet of philosophical idealism: namely that there is
          what in both German and English is called "Zeitgeist", a form of
          unique time-cum-thought quality, leading to surprisingly similar
          albeit completely independent models of thought, technical
          inventions, political truths and so on. One would rather expect the
          people to be profoundly intrigued to be among materialist/positivist
          biologists or physicist rather that occultists who have traded in
          the Zeitgeist principle ever since occult thought proper as we
          understand it arose in the Renaissance.
          From a pragmatic point of view Mr. Sheldrake is behaving very much
          like our meteorologist, replacing mythic explanations with
          crypto-mythic "scientific" factors. Unfortunately, most scientific
          scholars tend to fear a devaluation of scientific termini tecnici;
          once they are mentioned in the wrong "context" (almost invariably
          meaning: by "wrong" people) they are readily labelled as "non-" or
          "pseudo-" scientific - which is, after all, precisely what happened
          to poor Mr. Sheldrake amongst his peers in spite of all his academic
          qualifications. This example goes to show how very much estranged
          occultists can be from their own sources even when working with
          them daily.
 
          Reality too is always the reality of its description: we are marking
          our pasts, presents and futures as we go along - and we are doing it
          all the time, whether we are conscious of the fact or not, whether
          we like it or not, we are constantly reinventing our personal and
          collective space-time continuum.

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          Space seems rather solid and unbudging; even magic can do very
          little it seems to overcome its buttresses of solidity and apparent
          inertia, occasional exceptions included. (May it be noted that I
          include matter in this space paradigm, because solid matter is
          usually defined by the very same factors as is space - namely width,
          length and height.)
          Time, on the other hand, is much more volatile and abstract, so much
          so in fact that it is widely considered to be basically an illusion,
          even among non-occultist laymen. And indeed in his famous novel
          "1984" George Orwell has beautifully, albeit perhaps unwillingly,
          illustrated that history is very little more than purely the
          _description of history_. (Which is why it has to be rewritten so
          often. It seems that mankind is not very happy with an "objective
          past" and prefers to dabble in "correcting" it over and again. This
          is quite an important point I shall refer to again later on.)
          History is, after all, the defining of our past own roots and our
          _present_ position within our linear space-time continuum in
          relation to past and future. Very often, unfortunately, the
          description and interpretation of history seem little more pathetic
          endeavour to obtain at least a minimum of objectivity in a basically
          chaotic universe. The expression "ordo ab chao" is more or less a
          summary of Western thought and Weltanschauung, of the issues
          straining and stressing the Western mind since ancient Greece. Chaos
          is considered "evil", order on the other hand is "good" - then the
          political philosophy, if you care to dignify it by this terms, of
          "law and order", appeals to people`s deeply rooted fears of loss of
          stability and calculability. ("Anarchy" is another widely
          misunderstood case in point.) The ontological fact that everything
          is transitory has never been particular well-received in Western
          philosophy and theology.

          Now before you get the impression that I am only trying to impose a
          typical exercise in heavyhanded Teutonic style philosophical
          rambling upon your overbusy reading mind, let me hasten to point out
          that if past, present and future are, at least in principle, totally
          subjective, we as magicians are locally perfectly free to do what we
          like with them. For the magician is a) the supreme creator of his
          own universe and b) the master of Illusion (ref. the Tarot card "The
          Magician/Juggler"). This freedom of historical choice, however, is
          seldom realized let alone actively applied by the average magician.
          Maybe one of the reasons for this has to do with the somewhat
          pathetic fact that most of us tend to live our lives in a more or
          less manner, being mild eccentrics at best, distinctly avoiding
          becoming too much over the top. There are a number of possible
          explanations for this, ranging from "every magician is just another
          guy/gal like me" to "prevention of insanity". As we deal all the
          time with insanity - i.e. extremely unorthodox states of
          consciousness by bourgeois standards, we magicians prefer some
          stability in our everyday lives and makeups, but this is not really
          our topic.

          Rather than delve into social normality of the average magician I
          should like to investigate the many bogus claims to antiquity as put
          forward by a multiple of magical and mystical orders from this point
          of view. Such orders range from Freemasonry, Rosicrucianism and
          Theosophy to such venerable institutions as the O.T.O., the Golden
          Dawn and many others. Their historical claims are usually quite

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          stereotyped: the spectrum covered includes Atlantis, Lemuria, Mu,
          Solomon, Moses, Dr. Faustus, St. Germain, the Gnostics, the Knight
          Templar,the Cathars, the Illuminati, the Holy Grail myth,
          prehistoric witchcraft, matriarchy, shamanism etc.

          Now it is quite common for shamans, to cite one example, to claim
          that in the good old days (usually, of course, dating back to a
          non-calibrated, non-defined time immemorial) things used to be much,
          much better. One of the more profane reasons for this contention may
          be the fact that most of these shamans have already achieved quite a
          venerable age in their trade; and don`t we all know the typical
          attitude of old crones towards modernity ? It may not sound
          particular spiritual or holy but maybe all we are seeing here is the
          primitive`s parallel to the "Now when I was in Poona with Royal
          Indian Army, young lad..." reported occasionally to be heard in some
          of today`s pubs.

          But there is more to it, I think. By calling up "bogus" ancestors
          from Moses via Solomon to Dr. Faustus and St. Germain, the magician
          not only reinvents his own history, he also is summoning up the
          egregore of these "entities" (along with all their powers and
          inhibitions of course) - or, to put into Mr. Sheldrake`s
          terminology, their morphic fields. By violating all the
          painstaking endeavors of the meticulous historian, by simply
          ignoring a number of tedious and possibly contradictory facts and
          questions (such as whether Moses and Solomon have ever _really_ been
          sorcerers of some standing in their own time) the magician becomes
          God in the fullest sense of the expression: not only does he choose
          his relatives in spirit quite arbitrarily, he even claims the right
          to do what not even the judaeo-christian god of the old testament is
          ever described as doing, namely changing "objective past" at will.

          This type of creative historicism appeals, so it seems, very
          strongly to the unconscious mind, supplying it with a great deal of
          ideological back-up information, thus reducing its
          conscious-mind-imposed limits of "objectivity" to at least some
          modicum of superficial probability. It is only when the occultist
          mixes up the different planes of reference, when he purports to
          speak of "objective linear truth", instead of mythic or
          symbological, decidedly non-linear truth, that serious problems
          arise.This should be avoided at all costs in order not to strain our
          psychic set-up by contradictory evidence, which can easily result in
          an unwilled-for neutralization of all magic powers.

          But this, of course, is the same problem as with occult scientism.
          "Rays" are quite a convincing hypothesis to base telepathic
          experiments on, as long as you don`t try to overdefine said rays by
          epitheta such as "electromagnetic" or the like. For if you do, you
          become the victim of scientists`zealous inquisition boards. Or, as
          Oscar Wilde might have put it, it is not truth which liberates man`s
          mind but lying. (Which, again, is one of the reasons why Aleister
          Crowley entitled his magnum opus "The Book of Lies" in the first
          place...)

          Let us then resort to _creative historicism_ whenever we find it
          useful. Let us not have "historical objectivity" dictated to us by
          the powers that be. Let us accept our fuzziness of expression which
          is, after all, little more than a honest acknowledgement of the

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          fact that symbols and images are always more than just a little
          ambiguous, as our dreams well prove every night. As in divination,
          it does not pay to become overprecise in magic: the more you try to
          define a spell, the higher probability of failure. It is quite easy
          to charge a working talisman quite generally "for wealth"; it is
          quite another to charge it to "obtain the sum of $347.67 on March
          13th at 4.06 p.m. in 93, Jermyn Street, 3rd floor" and still expect
          success. While the latter may strangely enough succeed occasionally,
          this is usually only the freak exception of the rule. However, by
          systematically rewriting our past in fuzzy terms, possibly eventing
          past lives and biographies for ourselves consciously or arbitrarily,
          we are fulfilling the final demand of Granddaddy Lucifer`s "non
          serviam". Let nobody impose his or her time and history parameters
          on you!

          And for practical exercise, allow your clock occasionally to be well
          in advance of your contemporaries`; let it sometimes lay behind for
          a few hours _and_ minutes (do not just change the hour hand as this
          would make it easy to recalculate into demiurge`s "real" space-time
          continuum, making you yet again its slave!) Do this to learn about
          your former ill-advised humility towards the current time paradigm -
          and about the illusory character of time and its measurement in
          general. Rewrite your personal and family history daily, invent your
          own kin and ancestors. "Problems with Mom and Dad? Pick a new
          couple!" Experiment with retroactive spells, try to heal your
          friend`s flu before he even contracted it. But do this in a playful
          spirit lest your censor should whack you for your constant
          violations of the rules of this game by again confusing the frames
          of reference. Jump from one parallel universe to the next one, never
          permit yourself to stand still and become enmeshed by Maya`s veil
          (you are supposed to be the _Master_ of illusion, remember?). And
          don`t panic: for nothing is true, everything is permitted.

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          This article is excerpted from the Rocky Mountain Pagan Journal.
          Each issue of the Rocky Mountain Pagan Journal is published by
          High Plains Arts and Sciences; P.O. Box 620604, Littleton Co.,
          80123, a Colorado Non-Profit Corporation, under a Public Domain
          Copyright, which entitles any person or group of persons to
          reproduce, in any form whatsoever, any material contained therein
          without restriction, so long as articles are not condensed or
          abbreviated in any fashion, and credit is given the original
          author.!
 
          POWER ANIMALS
 
          by Alernon
 
 
          Come to us: Eagle, Wolf, Bear and Cougar.
          Dance we now The Power dances.
 
          Eagle soaring above the peaks,
          Share with us freedom, majesty and fighting skills.
          Teach us lessons we need to learn.
          Dance with us The Power dances.
 
          Wolf, cunning tracker, by day or night.  Share with us endurance,
          courage and adaptability.
          Teach us lessons we need to learn.  Dance with us The Power
          dances.
 
          Bear, trampling along earthen paths, Share with us Mighty
          strength and sense of smell.
          Teach us lessons we need to learn.  Dance with us The Power
          dances.
 
          Cougar, lonely tracker of terrains, Share with us Agility,
          stamina and endless curiosity.  Teach us lessons we need to
          learn.  Dance with us The Power dances.
 
          Movements slow
          Movements rapid.
          Frenzied swaying
          Upward, downward.
          Dipping, turning
          Round and round.
          Dance we now
          The Power dances.
 
          Dancing partners,
          You and I.
          With me, in me
          I am you, you are me.
          Together as one,
          Yet separate, too.
          Dance we now
          The Power dances.
 

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                                                                             411

          Awaken now
          All Spirit Beings,
          To dance the dances
          With your human kin.
 
          Dance the Cycles
          Of Life and Death,
          Hope and Fear,
          Good and Evil.
          Dance the Cycles,
          Now and Again.
 
          Lowerworld, Upperworld,
          Journeying now
          and forevermore.
          Of Time and Space
          All is Once,
          There is none.
          Dance the dances
          Again and again.   .......from R.M.P.J. 8/86

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          The Care and Feeding of Crystals
          by Matrika
          co-sysop of PAN - the Psychic Awareness Network
 
          Crystals  have been in the  lime-light ever since  celebrities such as
          Shirley Mcleane and Cher have come out of the closet and admitted they
          were  "New-Agers".  However, along with this public scrutiny, has also
          been  a whole bunch  of misconceptions.   The most common  of which is
          that a person just wears  a crystal like jewelry or carries  it and it
          works  like  some kind  of  instant  stage-magic or  prestidigitation.
          This, of course,  is not the case.  To get the full effect of "Crystal
          Power" in  your life means,  as with so  much else, that you  must put
          into it what you take out of it.  So here are a few  simple guidelines
          for those of you who plan on taking this subject seriously.
 
          1.  Selecting your Crystal
          To select  a Crystal is not  all that much different  from selecting a
          pet or a  work of art.   When you go into  the store to purchase  your
          crystal - or  any other stone used  in healing or Psychic  work - just
          pick the one that "calls" to you.  Handle the various stones and place
          them, one by one, in  your receptive hand.  (the one that  is not your
          dominant  hand;  if  you   are  right-handed  or  ambi-dextrous,  your
          receptive hand is your  left.  If you are completely  left-handed your
          receptive hand  is your right.)  The stone  that is right FOR YOU will
          "pull" you to it.  This may  not be the stone that looks the  clearest
          or the most impressive, either.  Our societies materialistic values
          and our conditioning to  accept them must not enter into our decision,
          which is very hard for most of us at first.  Our first tendency  is to
          judge the stone -as we always judge ourselves and everything else in a
          constant  stream  of thoughts-  by what  we  have been  conditioned to
          believe is "good" or "bad".
 
          If  the piece  you are choosing  is for  a specific  purpose; i.e. for
          healing, or to enhance  your psychic abilities, or for  meditation; it
          will help if you keep that purpose in mind while you are selecting the
          stone.  An interesting phenomena often happens to people who are  just
          going into the  gem and mineral healing or psychic  work.  Most people
          start off with  clear quartz,  because it has  the most  applications.
          They go into a store or a gem show to purchase a clear quartz and find
          themselves drawn to all kinds of other "rocks" (as the collectors call
          them) too.  Many times  they bring a bag of various  mineral specimens
          home with them.  Later they look up the stones in one of the many
          reference books  on this  subject, only to  find the stones  they were
          drawn to  are  exactly the  ones  they need  to  deal with  issues  or
          illnesses that they need to work on.
 
          The very first thing you need to do when you first get a crystal is to
          "clear it" from the imbalanced energies of anyone else who has touched
          it.     Crystals  "work"  because  of   their  piezoelectrical  field.
          Researchers in Kirlian photography and  other subjects have long shown
          us  that the  body  is  surrounded  by  a  field  of  electro-magnetic
          energies, which psychics call the AURA.  People who have  studied this
          subject  tell   us   that  Crystals   help   us  by   attuning   their
          piezoelectrical  charge to the charge of our  auras.  So we must first
          remove the charges  from the stone that come from  other's handling of
          it.   This  is done  by leaving  the stone  in sea-salt  (available at
          almost any health-food store) for 3 days.  The only time you will have
          to use  this technique -  which is drastic -  to cleanse the  stone is

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          when you  first buy it.  The reason I  say the technique is drastic is
          because it erases ALL of your energy from the stone too, so  the stone
          has  to be rebonded.  (explained later) This piezoelectrical effect of
          the  stone is  the  same  reason  that  quartz  is  useful  in  making
          computers, telephones, watches, and in other electronic devices.
 
          2.  the regular maintenance of your stone
 
          The regular care and maintenance of your stone is really quite simple.
          First of all a gentler method of clearing the piece should be used  at
          least once a week and after any uses in either physical or inner
          (mental/emotional/spiritual)  healing  work.    This can  be  done  in
          several  ways.  First of all, you can  run it under COOL - no extremes
          of temperature PLEASE - water in your sink for several minutes,  while
          visualizing (intensely imagining in vivid detail, from a meditative or
          extremely  relaxed state) all imbalanced energies leaving it.  You can
          also  leave  it  in  mugwort  (an herb)  for  2-3  days  buried  it in
          carefully.   You  can also  place it  in a  flowerpot with  an african
          violet plant, but you should know that if it has been used to heal any
          severe  conditions, the  plant will  die.  The  stones should  also be
          re-charged  about once a month or after  every use.  For other stones,
          direct sunlight is  not such a  good idea as it  can fade the  colors.
          You can  get the reflected  energy of the  sun by placing  them in the
          moonlight during the waxing of  the moon.  (from one day after the new
          moon through the  night of the full moon)  They can also be charged by
          surrounding them in a circle  of quartz points that have  been charged
          by  the sun, with the points of  the crystals facing inward toward the
          stones being  charged.  Another method  is to purchase an  amethyst or
          quartz cluster and place  the stones on it.   A cluster is a  specimen
          with several individual  crystals on it.   Oh, and  if you charge  the
          stone by  a circle  of crystals,  be sure they  have been  cleared and
          charged themselves before  using them  to charge anything  else.   The
          circle  should consist  of at least  4 points,  but 8 is  best.  These
          stones used for charging do NOT have to be large at all.
 
          3.  Using your stones
          Stones are tools in our psychic work and, as in any other object used,
          work by focusing the mind's powers.  To get the best use out  of them,
          more than just wearing them or carrying them is required.  They should
          be  used from a  state of meditation,  while visualizing  the goals we
          wish  to accomplish  with them  - such  as healing,  increased Psychic
          perception, etc.    A good way to do this for to help you focus  and a
          self-hypnosis tape that relates to your goals and use  it.  And if you
          are using the crystals in healing, be aware that they are NOT meant to
          replace the care of a competent health  professional - but many people
          find them a useful adjunct to it.

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          Date: 10-May-89 22:29
          From: Warren Stott
          Subj: Ethics in Magick

          A local group recently sponsored a  seminar on the ethics of magick. I
          was unable  to attend  but  heard the  tapes of  the session.  Several
          people on this  echo were present and  had thoughtful things to say as
          did the  others in attendance.   I would  like to address  a few ideas
          that came up there and, of course, are  significant to all people that
          work magick.

          The  question  of  hexing came  up.  A  rousing  chorus ensued  saying
          essentially  that many folks  there felt their own ethical  model does
          not allow hexing. Initially, I put myself in that group as well.  I am
          not a  bad person, I  do not  intentionally hurt people.   After  some
          thought, though, I asked myself this question.

          If there  is a conceivable ethical situation  where I might sucker
          punch someone, why would there not be such a time to zap them with
          the same magnitude of magick?

          If  I punch someone when  they have no known  defense against me, I am
          opening  the  serious potential to harm them. My  punch might not hurt
          them at all, it might surprise them more than hurt them, it might hurt
          them enough that they get the message I was sending, or it might blind
          or  even kill them. I would  not know until after the  fact. If I felt
          justified in punching them, I would probably do it. If they turned and
          destroyed  me, I  would  have  to  question my  judgement  afterwards.
          Likewise if I blinded them.

          Acceptance of the karmic debt was raised as part of this justification
          cycle. By going ahead and hitting them, I tacitly or implicitly accept
          the debt.  Personal destruction or  harming the other  guy, it  is the
          same, I accept the debt by my action.

          Now where is the ethical question here?

          I have  often done things, things  as simple as saying  something in a
          certain way, that I immediately want to retract. If I hit this fellow,
          I probably  would want to take it back afterward. Is it ethical to act
          in a  fashion that given a  little thought you would  realize you will
          regret later?

          Magick works  in the same  way. Presuming the  ability to  control the
          magickal  zap to  the  relative intensity  of  the sucker  punch,  the
          results are just as unknown. So you accept the karmic debt, so you zap
          away.

          "Do what ye will" as long  as you accept the debt makes it  ethical? I
          don't think  so, I think  it is in  fact unethical to  hit or  zap the
          person. But I  might do it anyway. It is not really so much a question
          of ethics as it is a question of responsibility.

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          No doubt Ollie North thinks that it is unethical to break the law. But
          he  did. No doubt  Jim Wright takes  the ethics of  public office very
          seriously,  but he is now in deep  refritos over an ethical dilemma of
          his own making.

          Shit Happens.  (For those of  you with  new babies, Doo  Doo Happens.)
          Ethics is a  model of what we would like in  the ideal.  That ideal we
          measure ourselves against. We can parade case examples all day to test
          this  conclusion but it is still unethical  to harm another. But we do
          it, both physically and magickly.

          So,   ethical  hexing,   there   is  no   such   thing.  I   caste   a
          hurt-you-this-much zap  on the intended, I have acted unethically. "An
          ye  harm none."  No disclaimer  or release  for special  situations is
          given or implied. She will see me break this, karma will see  that the
          ripples in  the pool come back  to me. All  together, She will  see me
          take responsibility, ethics be damned.

          One more  time, the chorus swells  and this time  I am sure that  I am
          part of that group. There is no ethical justification for hexing. Just
          don't piss me  off though, I might  be willing to  take responsibility
          for my actions.

          Bambi died for us, kicking and screaming in torment!

          -Warren-

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                         CANDLE MAGIC

          1    One of the simplest of magical arts which comes under
          the heading of natural magic is candle burning.  It is simple
          because it employs little ritual and few ceremonial
          artifacts.  The theatrical props of candle magic can be
          purchased at any department store and its rituals can be
          practiced in any sitting room or bedroom.

          2    Most of us have performed our first act of candle magic
          by the time we are two years old.  Blowing out the tiny
          candles on our first birthday cake and making a wish is pure
          magic.  This childhood custom is based on the three magical
          principals of concentration, will power and visualization.
          In simple terms, the child who wants his wish to come true
          has to concentrate (blow out the candles), visualize the end
          result (make a wish) and hope that it will come true( will
          power).

          3    The size and shape of the candles you use is
          unimportant, although highly decorative, extra large, or
          unusually shaped candles will not be suitable as these may
          create distractions when the magician wants to concentrate on
          the important work in hand.  Most magicians prefer to use
          candles of standard or uniform size if possible.  Those which
          are sold in different colors for domestic use are ideal.

          4    The candles you use for any type of magical use should
          be virgin, that is unused.  Under no circumstances use a
          candle which has already adorned a dinner table or been used
          as a bedroom candle or night-light.  There is a very good
          occult reason for not using anything but virgin materials in
          magic.  Vibrations picked up by secondhand materials or
          equipment may disturb your workings and negate their
          effectiveness.

          5    Some magicians who are artistically inclined prefer to
          make their own candles for ritual and magical use.  This is a
          very practical exercise because not only does it impregnate
          the candle with your own personal vibrations, but the mere
          act of making your own candle is magically potent.
          Specialist shops sell candle wax and molds together with
          wicks, perfumes, and other equipment.

          6    The hot wax is heated until liquid and then poured into
          the mould through which a suitably sized wick has already
          been threaded.  The wax is then left to cool and once is this
          has occurred the mould is removed , leaving a perfectly formed
          candle.  Special oil-soluble dyes and perfumes can be added
          to the wax before the cooling process is complete to provide
          suitable colors and scents for a particular magical ritual.
          Craft shops which sell candlemaking supplies can also provide
          do-it-yourself books explaining the technicalities of the art
          to the beginner.

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          7    Once you have purchased or made your ritual candle it
          has to be oiled or 'dressed' before burning.  The purpose of
          dressing the candle is to establish a psychic link between it
          and the magician through a primal sensory experience.  By
          physically touching the candle during the dressing
          procedure, you are charging it with our own personal
          vibrations and also concentrating the desire of your magical
          act into the wax.  The candle is becoming an extension of the
          magician's mental power and life energy.

          8    When you dress a candle for magical use, imagine that
          it is a psychic magnet with a North and a South pole.  Rub
          the oil into the candle beginning at the top or North end and
          work downwards to the half-way point.  Always brush in the
          same direction downwards.  This process is then repeated by
          beginning at the bottom or south end and working up to the
          middle.

          9    The best type of oils to use for dressing candles are
          natural ones which can be obtained quite easily.  Some occult
          suppliers will provide candle magic oils with exotic names.
          If the magician does not want to use these, he can select
          suitable oils or perfumes from his own sources.  The oils
          soluble perfumes sold by craft shops for inclusion in candles
          can be recommended.

          10   the candles you use can be colored in accordance with
          the following magical uses:

                   white- spirituality and peace.
                   red- health,energy,strength,courage, sexual potency.
                   pink- love affection and romance.
                   yellow- intellectualism, imagination, memory and
                           creativity
                   green- fertility, abundance, good luck and harmony
                   blue-inspiration, occult wisdom, protection and
                         devotion
                   purple Material wealth, higher psychic ability,
                          spiritual power and idealism
                   silver- clairvoyance, inspiration, astral energy and
                          intuition
                   orange- ambition. career matters and the law.

          11   If you wanted to use candle magic for healing, you would
          select a red candle to burn.  To pass an exam, burn a yellow
          candle, to gain esoteric knowledge burn a blue candle or for
          material gain, burn a purple one.  It is obvious these
          colors relate to the signs of the zodiac and the planetary
          forces.

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          12   The simples form of candle magic is to write doesn't the
          objective of your ritual on a virgin piece of paper.  You
          can use color paper which matches the candle.  Write your
          petition on the paper using a magical alphabet, such as
          theban, enochian, malachain,etc.  As you write down what you
          want to accomplish through candle magic-- a new job, healing
          for a friend, a change of residence, a new love affair,
          etc.-- visualize your dream coming true.  Visualize the
          circumstances under which you might be offered a new job,
          imagine your employer telling you that your salary has been
          increased or conjure up a vision of your perfect love
          partner.

          13   When you have completed writing down your petitio,
          carefully fold up the paper in a deliberately slow fashion.
          Place the end of the folded paper in the candle flame and set
          light to it.  As you do this concentrate once more on what
          you want from life.

          14   When you have completed your ritual, allow the candle to
          have completely burned away.  You do not need to stay with
          the candle after the ritual, but make sure that is safe
          and that red-hot wax will not cause damage or fire.  Never
          re-use a candle which has been lit in any magical ritual.  IT
          should only be used in that ritual and then allowed to burn
          away or be disposed of afterwards.

          15   If you are conducting a magical ritual which involves
          two people (e.g. an absent healing for a person some distance
          away) then the  second person can be symbolically
          represented during the ritual by another candle.  /all you
          need to do is find out the subject's birth date and burn the
          appropriate candle for that zodiacal sign.  These are as
          follows-
                   ARIES                 red
                   TAURUS                green
                   GEMINI                yellow
                   CANCER                silver
                   LEO                   orange
                   VIRGO                 yellow
                   LIBRA                 pink
                   SCORPIO               red
                   SAGITARIUS            purple
                   CAPRICORN             black
                   AQUARIUS              all colors
                   PISCES                mauve

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                                    Elemental Cauldrons

                Using a cauldron, symbol of inspiration and rebirth, has brought
          new dimensions  to both group and solitary work.  A cauldron decorates
          the  center of the Circle during Lesser Sabbats.  An air cauldron at a
          spring rite  creates a misty,  magical quality  for the ceremony.   In
          summer, the  cauldron  will flash  and  spark.   A  blue  flame  burns
          mysteriously  within the  Water cauldron  during the  autumn festival.
          Throughout  Yule, the  Earth  cauldron burns  steadfast and  constant.
          During moon  rites, when magick is  done, we write the  purpose of our
          working on flash papers and toss  them into the burning cauldron while
          chanting.
                A  working cauldron should be of cast iron, with a tight-fitting
          lid,  three sturdy legs,  and a strong  handle.  Season  your cauldron
          before using it for the first time.  Pour in generous helping  of salt
          and lighter fluid, slosh it  up to the rim  and wipe dry.  For  indoor
          use it  MUST have a  fireproof base  or your workings  will summon  up
          yellow-coated salamander spirits from the fire department.

          EARTH Cauldron

                Layer salt, wax shavings, three powered or ground herbs, fighter
          fluid and ivy leaves in the cauldron while focus and chanting.  Use  a
          candle to light  it.  When  the smoke starts  to roll, extinguish  the
          cauldron by putting the lid on.

          AIR Cauldron

                Using tongs, put a  chunk of dry ice is a small glass or ceramic
          bowl  and place the  bowl on  a cloth in  the bottom of  the cauldron.
          Allow the  cauldron to  smoke as  long as the  ice lasts.   The  mists
          create excellent images for scrying.

          FIRE Cauldron

                Cover theinside bottom with dirtor sand to dissipateheat.  Light
          incense  charcoal and  add either salt  petter for flame  and spark or
          flash powder for  a different  but spectacular effect.   To assist  in
          releasing or firing off peak energy, try using flash "bombs".   Make a
          small pocket in a piece of flash paper, fill with flash powder and tie
          with  thread.  The  "bomb" should be  about the size  of your smallest
          fingernail.  The results  are spectacularly bright, so use  the powder
          sparingly.  Don't look directly at the flash as you drop the "bomb" in
          the cauldron.

          WATER Cauldron.

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                At least seven days before the ritual, place equal quantities of
          three appropriate herbs in a pint glass jar.  Fill the rest of the jar
          with Everclear  (200 proof  alcohol),  cap tightly,  and shake  gently
          while concentrating on the purpose of the ritual.   Add a chant if its
          feels right.   Let the jar rest  in a dark, warm spot  and shake twice
          daily,  charging with purpose.   Before the ritual,  place a fireproof
          ceramic or  glass bowl  in the  cauldron.  Pour  in the  herb mixture,
          being careful none spills into  the cauldron.  Light with a  candle to
          produce a beautiful blue flame.

                The  cauldron,   as  the  fifth   elemental  spirit,  symbolizes
          inspiration,  rebirth,  illumination and  rejuvenation.    Use a  Fire
          cauldron  with salt petter to cast a Circle.   Use the mists of an Air
          cauldron  for an initiation.   Burn away hate,  prejudice and negative
          self-images, with a Water cauldron.   The Earth cauldron is  ideal for
          indoor Beltane rites.
                Remember to  place a  burning cauldron on  a fireproof  surface.
          Practice safety when using  any volatile materials and you  will enjoy
          your cauldron for many rites.

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                             A N
 
                     I R I S H   M Y T H
 
                    C O N C O R D A N C E
 
                    =====================
 
                       by Mike Nichols
 
                     copyright 1985 c.e.
                     by MicroMuse Press
 
 
          [This information  may be reproduced  and distributed  exactly as  is,
          without  further permission from the author, provided the statement of
          authorship and copyright are retained, and provided it is offered free
          of charge.  Changes in the  text, however, must be approved in advance
          by the author.  MicroMuse  Press is a division of The  Magick Lantern,
          1715 Westport Road, Kansas City, MO  64111.  816/531-7265]
 
 
 
 
          'Myth is what we call other people's religion.'
                                                  --Joseph Campbell
 
 
                  The following concordance isbased on 'Gods and FightingMen' by
          Lady Augusta Gregory, first published in 1904.  Page number references
          are to the  1976 trade  paperback edition published  by the  MacMillan
          Company of Canada Limited.  Brief supplementary material is taken from
          'Dictionary of Irish Myth  and Legend' by Ronan Coghlan,  published in
          1979 by Donard  Publishing Comapany,  and referenced as  'DIM' in  the
          following text.
 
                  As this is intendedto be a concordanceof the Irishmythological
          cycle only (as opposed to heroic, legendary, or historical  material),
          references  are limited  to Part  I, Books  I -  V, of  Lady Gregory's
          volume.   'Gods and Fighting Men' was selected as the primary text for
          this  concordance  because   it  represents  the  most   comprehensive
          synthesis of variant sources (both published and oral)  ever attempted
          as a continuous narrative of Irish  mythology.  Lady Gregory lists her
          published sources as follows:
           O'Curry, 'Manners and Customs of the Ancient Irish'
                   'MSS. Materials'
                   'Atlantis'
          De Jubainville, 'Cycle Mythologique'
                          'Epope'e Celtique'
          Hennessy, 'Chronicum Scotorum'
          Atkinson, 'Book of Leinster'
                    'Annals of the Four Masters'
          Nennius, 'Hist. Brit.' (Irish Version)
          Zimmer, 'Glossae Hibernacae'
          Whitley Stokes, 'Three Irish Glossaries'
                          'Revue Celtique'
                          'Irische Texte'

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                                                                             422

                          'Gaedelica'
                          'Dinnsenchus'
          Nutt, 'Voyage of Bran'
                'Proceedings Ossianic Society'
          O'Beirne Crowe, 'Arma Columcille'
                          Dean of Lismore's Book
          Windisch, 'Irische Texte'
          Hennessy et. al., 'Revue Celtique'
                            'Kilkenny Archaeological Journal'
          Keatinge's 'History'
                     'Oyia'
          Curtin's 'Folk Tales'
                   'Proceedings Royal Irish Academy'
                   'MSS. Series'
          Dr. Sigerson, 'Bards of Gael and Gall'
                        Miscellanies, 'Celtic Society'
          Muller, 'Revue Celtique'
          Standish Hayes O'Grady, 'Silva Gaedelica'
 
 
 
 
          Abhean - son  of Bicelmos, he was the harper of  the Tuatha de Danaan,
          brought from the hills by the Men of the Three Gods (37).
 
          Aedh (1) - killed by Brian, he  was one of the three sons of Miochaoin
          (q.v.), the others being Corc and Conn (59)
 
          Aedh (2) - along with Angus and Artrach, one of the three sons of Bodb
          Dearg, he was the comeliest of them.  Troops of poets from Ireland and
          Alban used to  be with him, so that his place  was called 'The Rath of
          Aedh of the Poets' (78).
 
          Aedh (3)  -  a  son of  the  Dagda, he  was  killed by  Corrgenn,  who
          suspected Aedh was involved with his wife (82)
 
          Aer - one of two Druids of the Sons of the Gael (the other was Eithis)
          who was killed in the  first battle against the Tuatha De  Danaan, and
          was given a great burial (75)
 
          Ai - the plain where Niall pursued Cailcheir, before it went through a
          lake (81)
 
          Aife -  along with two other  daughters of Midhir of  the Yellow Hair,
          Doirenn and Aillbhe, she was given as wife to one of the three sons of
          Lugaidh Menn (79).
 
          Ailbhe -  (Ai-noo-al) one  of  the three  daughters  of Oilell  and  a
          foster-child of Bodb Dearg (124)
 
          Ailell Anglonach - of the  One Fault, brother of Eochaid Feidlech,  he
          fell in love  with his brother's wife, Etain, and  pined for her until
          she agreed to heal him (95)
 
          Aillbhe - along with two other daughters of Midhir of the Yellow Hair,
          Doirenn  and Aife, she was given  as wife to one of  the three sons of
          Lugaidh Menn (79).
 

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          Aille - the daughter of Cormac (q.v.) (107)
 
          Aine  (1) - the daughter  of Modharn, who  gave a cook to  the sons of
          Lugaidh Menn (79)
 
          Aine (2) - some  said she was the daughter of  Manannan, but some said
          she  was the Morrigu, she owned the Cathair  Aine.  But she often gave
          her love  to men, and she  was called Leanan Sidhe,  the Sweetheart of
          the Sidhe (86).  Wisps of straw are burned  in her honor on St. John's
          Eve.    She  is  associated with  meadow-sweet,  and  invoked  against
          sickness.  According to legend,  she was raped by the king  of Munster
          (DIM).
 
          Ainge - she was a daughter of the Dagda, who made her a great vat (81)
          Airmed - sister of Miach, she spread her cloak on which to arrange the
          herbs  which  sprang from  the grave  of  her murdered  brother.   But
          Diancecht, still  jealous of Miach, mixed up the herbs, so that no one
          knows all their right  powers to this day (35).  She  was the daughter
          of Diancecht  and sister of Octruil, and  helped them in their healing
          work at the well of Slaine (64)
 
          Airnelach -  brother of Tadg and  Eoghan, he was captured  by Cathmann
          and made to cut firing (115), but was later rescued by Tadg (120)
 
          Amergin  - one of the sons  of Miled (q.v.), he  spoke with Banba upon
          Slieve Mis (71) and was sent as messenger to the Tuatha De Danaan (72)
          and  quieted the  storm sent against  his people  by them  and was the
          first  to set foot in Ireland after that (74).  Heber gave him a share
          of the two provinces of Munster after the Battle of Tailltin (75).
 
          Angus - along  with Artrach and  Aedh, one of  the three sons  of Bodb
          Dearg (78)
 
          Angus  Og  - son  of  the Dagda,  he advised  his  father how  to kill
          Cridenbel  and what  reward to  ask of  Bres (33).   After  the second
          battle  of Magh  Tuireadh, only  four men  of the  Fomor were  left in
          Ireland,  and they  were driven out  one Samhain night  by Morrigu and
          Angus Og (67).  He was considered for kingship of the Tuatha de Danaan
          after their defeat (77).  Also called the Frightener or Disturber, for
          the unrest  he  occasioned in  horses  and  cattle (83).    His  loves
          included Enghi, Derbrenn,  and Caer Ormaith  (84).  He  was the  Irish
          love-god (DIM).
 
          Anvil of the Dese - see Indeoin na Dese (81)
 
          Aobh - (Aev, or Eev) the eldest of the three daughters of Oilell,
          foster-daughter of Bodb Dearg and wife of Lir and, by him, mother of
          Fionnuala,  Aodh,  Fiachra, and  Conn,  though she  died  bringing the
          latter two to birth (125)
 
          Aodh -  (Ae, rhyming to  'day') one  of the four  children of Lir  and
          Aobh, he  was turned into a  swan by Aoife, Lir's  jealous second wife
          (126)
 
          Aodh Aithfhiosach  - of the quick  wits, a son  of Bodb Dearg,  he was
          sent in search of the children of Lir (132)
 
          Aoibhell - (Evill) a woman of the  Sidhe who dwelt at Craig Liath, she

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          tried  to prevent  her lover  from joining  a battle  (87).   Her harp
          fortells death for any who hear it (88).
 
          Aoife - (Eefa) one of the three daughters of Oilell and a foster-child
          of  Bodb Dearg (124), she became the wife of Lir after her sister Aobh
          had  died in childbirth (125).   Through jealousy,  she changed Aobh's
          four children into swans at Loch Dairbhreach (126)
 
          Aonbharr - styled 'of the One Mane', he is Manannan's  horse, as swift
          as the naked cold wind of spring.  She can gallop across the  sea, and
          no rider was ever killed off her  back (41).  She was often ridden  by
          Lugh (43).
 
          Arias -  styled the 'fair-haired poet',  one of the four  wise men and
          teachers of the  Tuatha de Danaan  before they came  to Ireland.   His
          home was Finias (27).
 
          Arranan - one of the sons of Miled (q.v.), he died by falling from the
          mast to the deck  of his ship as the Sons of  the Gael attempted their
          second landing in Ireland (73)
 
          Artrach - along  with Angus and  Aedh, one of the  three sons of  Bodb
          Dearg, he had a  house with seven doors and  taught the king's son  of
          Ireland and of Alban how to throw spears and darts (78)
 
          Athluain -  a ford of the  Shannon that Lugh  passed on his way  to do
          battle with Bres (45)
 
          Badb -  (Bibe) one  of the  greatest of  the women  of  the Tuatha  de
          Danaan,  she was  a battle goddess  (27).   She, along  with Macha and
          Morrigu  , used  powers  of enchantment  to  bring mists  ,  clouds of
          darkness, and showers  of fire and blood over the Firbolgs at Teamhair
          for three  days (29).  Sometimes  regarded as the same  as Nemain, her
          name  means 'crow' and she  could appear in  that guise.   She was the
          wife of Net (DIM).
 
          Balor - styled 'of the Evil Eye' or 'of  the Strong Blows' (38), he is
          chief king  of the Fomor (36),  husband of Ceithlenn and,  by her, the
          father of Ethlinn (42).  One of his eyes had the power of death in it,
          so that none could look at it and live (38), and he also had the power
          of putting  on a different shape (39).   He was also  the father of 12
          'white-mouthed'  sons, all among the chief men  of the Fomor (42).  At
          the  second battle  of Magh  Tuireadh,  Lugh made  a  spear cast  that
          brought Balor's evil  eye out through the back of  his head, instantly
          killing him and 27 of his own army, thus fulfilling  the prophecy that
          he would be killed by his grandson (66).
 
          Banba - the wife of MacCuill and a queen of the  Tuatha De Danaan, one
          of  three  daughters of  the Dagda  whose  name was  given  to Ireland
          afterwards (27), she met the  Sons of the Gael on Slieve Mis and spoke
          with  Amergin (71), and  was later  killed in  the Battle  of Tailltin
          (75).
 
          Banna - one of the twelve chief rivers of Ireland (q.v.) (62)
 

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          Battle of Taillten - the great battle between the Sons of the Gael and
          the Tuatha  De  Danaan, after  which  the Sons  of  the Gael  had  the
          rulership of Ireland (75)
 
          Bearna nah-Eadargana  - the Gap of Separation, it is a place that Lugh
          passed on his way to do battle with Bres (45)
 
          Bechulle - one of two witches  of the Tuatha De Danaan (the other  was
          Dianan) who had the power  to turn trees and stones and  sods of earth
          into an armed host (62)
 
          Bed of the Dagda  - in the house of  the Dagda at the Brugh  na Boinne
          (80)
 
          Beinn Edair - the  dwelling place of Tuireann (60),  mentioned briefly
          in Ethne's complaint (58)
 
          Belgata - the great mountain to the rear of Magh Nia in Connacht (29)
          Beltaine - May Day (28)
 
          Bennai Boirche - one of the  twelve chief mountains of Ireland  (q.v.)
          (62)
 
          Berbhe - see Green of Berbhe (42)
 
          Betach - see Fiachna (121)
 
          Bicelmos - see Abhean (37)
 
          Birog - styled  'of the Mountain',  a woman-Druid who helped  Cian win
          the  love of Ethlinn who had been imprisoned in a tower.  When Ethlinn
          bore a child (Lugh), Balor would have had it killed, but Birog rescued
          it (40).
 
          Birthplace of Cermait Honey-Mouth -  in the house of the Dagda  at the
          Brugh na Boinne (80)
 
          Blai-Slieve - one of the twelve chief mountains of Ireland (q.v.) (62)

          Boann -  a water goddess, wife of Nechtan and mother, by the Dagda, of
          Angus, she is associated with the River Boyne (DIM).  Also see Dabilla
          (80)
 
          Bodb - (Bove) see Rudrach and Dergcroche (117)
 
          Bodb  Dearg - (Bove Darrig) son of the  Dagda, he was king of Connacht
          when Bres and  his army landed  in Ireland  to battle Lugh  (43).   He
          lived at Sidhe Femen, was eldest among the children of  the Dagda, and
          was given  the kingship  of the  Tuatha de  Danaan after their  defeat
          (77).  His three sons were Angus, Artrach, and Aedh (78), his daughter
          was  Scathniamh (80) and  his musician was Fertuinne  (79).  Two other
          sons were Aodh Aithfhiosach and Fergus Fithchiollach (132)
 
          Boinn  - variant of Boinne, one of  the twelve chief rivers of Ireland
          (q.v.) (62)
 

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          Boinne  -  the salmon  of  the dumb  Boinne are  mentioned  briefly in
          Ethne's complaint (58)
 
          Bran (1) - the son of Tuiren (68)
 
          Bran (2) - son of Febal, he was called by the silver branch to board a
          boat and journey to the Land of Women, Tir na mBan (105)
 
          Brath - see Mide (68)
 
          Breagan - see Cuailgne (75)
 
          Bres -  son of  Eri and  Elathan (35),  a  champion of  the Tuatha  de
          Danaan,  he was sent to meet  Sreng of the Firbolgs (28).   He was the
          most  beautiful of  all the young  men, and  he was  chosen king after
          Nuada (31).  'As  beautiful as Bres' was a common saying.  However, he
          was known for his lack of hospitality (32), and was deposed when Nuada
          was reinstated as king (35).  By Brigit, he was father of Ruadan (64).
 
          Bresal Etarlaim - the Druid who helped Fuamach to destroy Etain (88)
 
          Bri - the daughter of  Midhir, she died of a broken  heart because she
          could not be with her love, Leith, and the hill of Bri Leith, the spot
          where she died, was named for them (88)
 
          Bri Leith  - home of Midhir  the Proud (77), named  after his daughter
          Bri, and her love Leith (88)
 
          Bri Ruri - one of the twelve chief mountains of Ireland (q.v.) (62)
 
          Brian - styled 'Flame of Valour' (60), along with Iuchar and Iucharba,
          he is  one of  the three  sons of  Tuireann (47)  and his  sister, the
          daughter of Tuireann, was Ethne (50).  He had the power  to change his
          own  shape and that of his two brothers  (51).  He caused the death of
          Cian (44), Tuis (53), Pisear (54), Dobar (55), Miochaoin and his three
          sons (59).
 
          Brigit - one of the greatest of the women of the Tuatha de Danaan, she
          was a  woman of poetry, healing, and smith's work.  Her name came from
          Breo-saighit,  meaning a fiery  arrow (27).   She was  daughter of the
          Dagda and, by Bres, mother of Ruadan (64)
 
          Brugh na  Boinn - (or Brugh na Boinne -  57) the place where Lugh kept
          the Scuabtuinne (50) and the place where the Dagda had his house which
          Angus took from him by trickery (81)
 
          Buan  - the nine  lasting hazels of  Buan dropped their  nuts into the
          Well of Knowledge where the salmon would eat them, sending their husks
          floating out on the five streams that flowed from the well (108 & 110)

          Buas - one of the twelve chief rivers of Ireland (q.v.) (62)
 
          Caer of the Fair Hair - see Inis Cenn-fhinne (49)
 
          Cailcheir -  one of the  swine of Debrann,  it was called  by Corann's
          harping (81)
 
          Cainte - Cian, Cu, and Ceithen were the three sons of Cainte, and they

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                                                                             427

          had a long-standing feud with the three sons of Tuireann (43)
 
          Cairbre - see Erc (31)
 
          Camel - son of Riagall, he was one of the two door-keepers at Teamhair
          when Lugh first arrived (37)
 
          Caoilte - (Cweeltia)  one of the last  of the Fianna, he was  loved by
          Scathniamh (80)
 
          Carn Corrslebe - a place near Loch Ce' (67)
 
          Carpre - (variant of Corpre) he had the power to compose a satire that
          would shame men so they could not stand against fighting men (62)
 
          Carpre Lifecar - the son of Cormac (q.v.) (107)
 
          Cassmail  - one of the Tuatha De  Danaan, he was killed by Octriallach
          at the second battle of Magh Tuireadh (65)
 
          Cathair  Aine - a stone belonging to  Aine that would cause madness in
          someone who sat on it (86)
 
          Cathbad - the Druid,  he aided Conchubar in treacherously  slaying the
          sons of Usnach (97)
 
          Cathmann - son  of Tabarn and  king of Fresen,  he captured Tadg,  his
          wife (whom  he took as his own wife), and  two brothers (115), but was
          later killed by him (120)
 
          Cauldron  - one  of  the four  great  treasures the  Tuatha  de Danaan
          brought to Ireland from  the north.  It came from  the city of Murias,
          and no one ever went from it unsatisfied (27).
 
          Ce'  - the Druid of Nuada, he was wounded in the second battle of Magh
          Tuireadh, and when he died and was buried near Carn  Corrslebe, a lake
          burst out over his grave and it was called Loch Ce'. (67)
 
          Cecht - the plough (28)
 
          Ceis Corain -  the place where  the champions of Connacht  (all except
          Niall) gave up their pursuit of Cailcheir (81)
 
          Ceithen - along with Cian (q.v.) and Cu, he  was one of the three sons
          of Cainte.   Cu and Ceithen  went towards the  south, while Cian  went
          north, to gather  the Riders of  the Sidh to  help Lugh in his  battle
          with Bres (43).
 
          Ceithlenn - styled 'of the Crooked  Teeth, she was queen of the Fomor,
          the  wife of Balor and,  by him, the mother of  Ethlinn (42)  She gave
          the Dagda a dreadful wound at the second battle of Magh Tuireadh (65)
 
          Celtchar of Cualu - see Leith (88)
 

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                                                                             428

          Cermait  -  styled 'Honey-Mouth',  son of  the  Dagda, his  three sons
          shared the kingship of Ireland at the time of the invasion of the Sons
          of the Gael (72), and were killed in the Battle of Tailltin (75).  His
          birthplace was the house of the Dagda at Brugh na Boinne (80).
 
          Cesair  - the  first that  ever reached  Ireland, she  later dwelt  on
          Inislocha where Tadg met her (118)
 
          Cesarn  -  one of  the  three Druids  of  the Firbolgs  who  broke the
          enchantment laid upon them by Badb, Macha, and Morrigu (30)
 
          Children of Rudraighe - see Eimher (75)
 
          Ciabhan - (Kee-a-van)  of the Curling Hair, the  King of Ulster's son,
          he went to Manannan's country (111), won the love of Cliodna, but lost
          her due to the treachery of Iuchnu (112)
 
          Cian (1) -  a man of the Tuatha de Danaan (27), brother of Goibniu and
          Samthainn (39), and  father of Lugh  by Ethlinn (37),  he was  present
          when Nechtan  deceived King Bres  (32).   He lived at  Druim na  Teine
          (39), and his  famous cow was the Glas Gaibhnenn (39).  Along with two
          other brothers, Cu and Ceithen, he was one of the three sons of Cainte
          (43).   He had the power  of shape-shifting and was  killed (by Brian)
          while in the form of a pig (44).
 
          Cian (2) - son of Olioll and father of Tadg (114)
 
          Cliach - the  Harper of the King of  the Three Rosses in  Connacht, he
          vainly  sought one of  Bodb Dearg's daughters  in marriage.   Loch Bel
          Sead sprang up under his feet (77).
 
          Cliodna - (Cleevna) of the Fair Hair, daughter of Gebann, she gave her
          love to Ciabhan but, through the  treachery of Iuchnu, she was drowned
          (112)  She  had three colorful birds,  whose sweet singing could  lull
          the sick to sleep (DIM).
 
          Codal  - of  the Withered  Breast, he  threw yew  rods for  Eochaid to
          discover the hiding place of Midhir and Etain (96)
 
          Coir-cethar-chuin - 'the Four-Angled  Music', it was another name  for
          Uaitne (q.v.) (67)
 
          Coll - the hazel-tree (28)
 
          Collbrain - see Nechtan (106)
 
          Colpa - one of  the sons of Miled (q.v.), his ship  was wrecked as the
          Sons  of the  Gael attempted their  second landing in  Ireland, and he
          drowned while trying to reach land at Inver Colpa (73)
 
          Colum Cuaillemech - styled 'of the Three New Ways', he  was a smith of
          the Tuatha de Danaan (37)
 
          Comb and the Casket of the Dagda's wife - a hill near the house of the
          Dagda at Brugh na Boinne (80)
 

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          Compar - a messenger and tax-gatherer of  the Fomor, he was one of the
          four  hardest and most cruel,  the other three  being Eine, Eathfaigh,
          and Coron (41)
 
          Conaire - High King of Ireland, grandson of Etain and Eochaid, who got
          his death by Midhir and his people (96)
 
          Conall Cearnach - of the  Red Branch of Ulster, he was  descended from
          the  line  of the  sons  of Eimher  (75)    The slayer  of  Anluan, he
          originally may have been a horned god (DIM).
 
          Conan Maol - it was his gold, hidden in a cairn, that Caoilte gave to
          Scathniamh as a  bride-price (80)  One of the  Fianna, he was regarded
          as something of a buffoon (DIM).
 
          Conchubar Abratrudh - of the Red Brows, the father of Liban (115)
 
          Conn (1) -  killed by Brian, he was one of the three sons of Miochaoin
          (q.v.), the others being Corc and Aedh (59)
 
          Conn (2) -  of the Hundred Battles,  King of Teamhair,  grandfather of
          Cormac (106), he tried to stop his son Connla from going to Manannan's
          country (113)
 
          Conn (3)  - one of  the four children of  Lir and Aobh,  he was turned
          into a swan by Aoife, Lir's jealous second wife (126)
 
          Connacht - one of the five provinces of Ireland (31), it is  where the
          Tuatha de Danaan first  landed (27).  Both Magh Rein (28) and Magh Nia
          (with  the mountain  Belgata) were there  (29), as  well as  the river
          Unius (61).   It  was the  province chosen by  Sreng for  the Firbolgs
          after they were defeated by the Tuatha de Danaan (31).
 
          Connla - of  the Red Hair, son of Conn, he went to Manannnan's country
          despite his father's efforts to prevent it (113)
 
          Coran - the Druid of Conn, he tried to keep Connla from being taken to
          Manannan's country (113)
 
          Corann  (1) -  Lugh  passed through  the  'place of  the  bright-faced
          Corann' on his way to do battle with Bres (45)
 
          Corann (2) -  Diancecht's harper, and the  best harper of  the Dagda's
          household,
          he called Cailcheir with his harp (81)
 
          Corc - killed  by Brian, he  was one  of the three  sons of  Miochaoin
          (q.v.), the others being Conn and Aedh (59)
 
          Cormac  -  grandson  of  Conn,  King  of  Teamhair,  he  journeyed  to
          Manannan's country to bring back his wife, Ethne; his daughter, Aille;
          and his son, Carpre Lifecar (106)
 
          Coron -  a messenger and tax-gatherer of the Fomor,  he was one of the
          four  hardest and most cruel,  the other three  being Eine, Eathfaigh,
          and Compar (41)
          Corpre -  son of  Etain, he was  a poet  of the  Tuatha de Danaan  who
          cursed  Bres for his  lack of hospitality  with the first  satire ever

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          made in Ireland (34)
 
          Corr  Slieve na Seaghsa - the Round  Mountain of the Poet's Spring, it
          is a place that Lugh passed on his way to do battle with Bres (45)
 
          Corrgenn -  a great  man of  Connacht who,  while visiting  the Dagda,
          killed Aedh because he suspected him to be involved with his wife (82)

          Craisech - thick-handled spears belonging to Sreng, they were sharp at
          the sides though they had no points (29)
 
          Credenus - styled 'the Craftsman', he was a chief among  the Tuatha de
          Danaan (27)
 
          Credne Cerd -  styled 'the Brazier'  (64), a worker  in brass for  the
          Tuatha de Danaan (37)
 
          Cridenbel - an idle blind man with a sharp tongue  who always demanded
          the Dagda's  three best bits of  food.  Starving, the  Dagda hid three
          pieces of gold in the three bits and this killed Cridenbel (33).
 
          Crimthan Cass - the King of Connacht and father of Laegaire (121)
 
          Cron - mother  of Fianlug, she  was at the  forge of Goibniu  grinding
          spears when Ruadan was killed (64)
 
          Crow of Battle - see Morrigu (27)
 
          Cruacha  - the  maidservant  of Etain  who  accompanied her  when  she
          departed with Midhir.  Cruachan in Connacht was named after her (96)
 
          Cruachan Aigle - one of the  twelve chief mountains of Ireland  (q.v.)
          (62)
 
          Cu  - along with Cian (q.v.) and Ceithen, he was one of the three sons
          of Cainte.   Cu and Ceithen  went towards the  south, while Cian  went
          north, to gather  the Riders of the  Sidh to help  Lugh in his  battle
          with Bres (43).
 
          Cuailgne -  the son of  Breagan, he and his  brother Fuad, two  of the
          best leaders of the Sons of the Gael, were both killed  in the rout of
          the  Tuatha De Danaan (he at Slieve Cuailgne), following the Battle of
          Tailltin (75)
 
          Cualu - the home of Celtchar (88)
 
          Cuan -  the wood  of Cuan  was cleared away  by Duach  and the  men of
          Ireland so there could be a gathering around Taillte's grave (68)
 
          Culain - although he may  have been Manannan in another guise,  he was
          the  great smith, originally  living on the  Island of  Falga, who was
          invited  by Conchubar  to  live on  the  plains of  Muirthemne,  where
          Cuchulain killed his great dog and thereafter took the name Cuchulain,
          meaning 'the hound of Culain' (98)
 
          Dabilla - a little hound belonging to Boann (80)
          Dagda, the  - father of Eire,  Fodla, Banba (27), Angus  Og (33), Bodb
          Dearg (43),  Brigit (64),  Cermait (72),  Ainge  and Diancecht  (81)..

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          Known as a good  builder, he was ordered by Bres  to build raths (33).
          Styled 'the good god' (63) and 'the Red Man of all Knowledge' (80), he
          got a  dreadful wound from a  spear thrown by Ceithlenn  in the second
          battle of Magh  Tuireadh (65) and he owned a  magic harp called Uaitne
          (67).   His house  was at  the Brugh na  Boinne, where  Dichu was  his
          steward and Len Linfiaclach was the smith (81).  His personal name was
          Eochaid O Uathair, and he had a magical club which could  slay or heal
          (DIM).
 
          Dalbaech - see Elathan (1) (35)
 
          Dalbh - see Goll (121)
 
          Dana - greatest of  the women of the Tuatha de  Danaan (from whom they
          take their name), she was called the Mother of the Gods (28)
 
          De Domnann - see Indech (61)
 
          Debrann  -  owned Cailcheir,  the swine  that  was called  by Corann's
          harping (81)
 
          Delbaeth (1) - see Elathan (3) (61)
 
          Delbaith (2) - see Eri (35)
 
          Denda Ulad - one of the twelve chief mountains of Ireland (q.v.) (62)
          Deorgreine - a Tear of the Sun,  daughter of Fiachna, she was given to
          Laegaire as his wife in Magh Mell (123)
 
          Derc-Loch - one of the twelve chief lochs of Ireland (q.v.) (62)
 
          Dergcroche -  son of Bodb,  he and  his brother Rudrach  were the  two
          kings of Inislocha (117)
 
          Dianan - one  of two witches  of the Tuatha De  Danaan (the other  was
          Bechulle) who had the power to turn trees and stones and sods of earth
          into an armed host (62)
 
          Diancecht - father of Miach  (34), he was a chief among the  Tuatha de
          Danaan,  and understood healing  (27).  He fashioned  an arm of silver
          for  Nuada, who  had lost  his  own in  battle (34).   Also  father of
          Octruil  and Airmed, he restored slain warriors in the healing well of
          Slaine (64).  His father was the Dagda and his harper was Corann (81).

          Dichu - steward first to the Dagda (81) and then to Angus (82)
 
          Dobar - the King of Siogair killed  by Brian (55), he was the owner of
          two horses  and a  chariot  that were  among  the payments  that  Lugh
          demanded from the sons of Tuireann for the death of Cian (49)
 
          Doirenn - along with two other daughters of Midhir of the Yellow Hair,
          Aife and Aillbhe, she  was given as wife to  one of the three  sons of
          Lugaidh Menn (79).
 
          Dolb - the smith of the Fomor (63)
          Donall Donn-Ruadh  - styled 'of the Red-brown Hair', he was one of the
          sons  of  Manannan.   His  brothers included  Sgoith  Gleigeil, Goitne
          Gorm-Shuileach, and Sine Sindearg.  His foster brother was Lugh (41).

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          Donn - one of the sons of Miled (q.v.), he and twenty-four others died
          when  the  ship he  commanded  was wrecked  as  the Sons  of  the Gael
          attempted their second landing in Ireland (73)
 
          Druim Cain - Teamhair (q.v.) (31)
 
          Druim na Descan - Teamhair (q.v.) (31)
 
          Druim na Teine -  the Ridge of Fire, the  dwelling place of the  three
          brothers, Goibniu, Samthainn, and Cian
 
          Druimne -  son of Luchair,  he made  a cooking oven  for the  Dagda at
          Teamhair (80)
 
          Duach (1) - see Echaid (37)
 
          Duach  (2) - styled 'the Dark', husband  of Taillte, he built the Fort
          of the Hostages  in Teamhair, and organized the men  of Ireland to cut
          down the wood of Cuan (68)
 
          Dur-da-Bla - 'the Oak of Two Blossoms', it was another name for Uaitne
          (q.v.) (67)
 
 
 
          Eab - son of Neid, he was one of the chief men of the Fomor (42)
 
          Eadon - one of the  greatest of the women of the Tuatha de Danaan, she
          was called the nurse of poets (27)
 
          Eas Dara - in west Connacht, it is the harbour where Bres and his army
          landed in Ireland to battle Lugh (43)
 
          Easal - the King of the Golden Pillars, he was the owner of seven
          self-regenerating pigs that were among the payments that Lugh demanded
          from the sons of Tuireann for  the death of Cian (49).  A  daughter of
          Easal's was the wife of the King of Ioruaidh (56).
 
          Eathfaigh - a  messenger and tax-gatherer of the Fomor,  he was one of
          the four hardest  and most cruel,  the other three being  Eine, Coron,
          and Compar (41)
 
          Echaid -  styled 'the Rough',  son of  Duach, he was  foster-father of
          Lugh (37)
 
          Eimher -  (Aevir) the son of Ir, he divided Ulster between himself and
          some  other chiefs  of the Sons  of the  Gael following  the Battle of
          Tailltin.   It  was of  his  sons, that  were called  the Children  of
          Rudraighe, and  that lived  in Emain  Macha for  900 years,  that both
          Fergus and Conall Cearnach were descended. (75)
 
          Eine - a  messenger and tax-gatherer of  the Fomor, he was  one of the
          four hardest and most  cruel, the other three being  Eathfaigh, Coron,
          and Compar (41)
          Eire - variant of Eriu, one of the greatest of the women of the Tuatha
          de  Danaan, she was one  of three daughters of the  Dagda who gave her
          name to Ireland (27)

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          Eithis - one of two Druids of the Sons of the Gael (the other was Aer)
          who  was killed in the first battle  against the Tuatha De Danaan, and
          was given a great burial (75)
 
          Elathan (1) -  the son of  Dalbaech and a  king of  the Fomor, he  was
          father of Bres by Eri, a woman of the Tuatha de Danaan (35).   He came
          to  her  over the  sea  in  a vessel  of  silver,  himself having  the
          appearance  of a young man  with yellow hair,  wearing clothes of gold
          and five gold torcs (35).
 
          Elathan (2) - son of  Lobos, he was one of the Fomor who  took part in
          the Second Battle of Magh Tuireadh (61)
 
          Elathan (3)  - son of Delbaeth, he was one  of the Fomor who took part
          in the Second Battle of Magh Tuireadh (61)
 
          Emhain  Abhlach -  (Avvin -------)  an island  paradise, the  place to
          which Bran journeyed (105)
 
          Emain Macha  - the capitol of  Ulster, named after the  twins of Macha
          (DIM), the place  where the Children of Rudraighe lived  for 900 years
          (75)
 
          Emmass - see Macha (65)
 
          Eochaid (1) - (Eohee) son of Erc, he was king of the Firbolgs when the
          Tuatha de Danaan first came to Ireland (28)
 
          Eochaid (2) - along with Fiacha and Ruide, one  of the sons of Lugaidh
          Menn, King of Ireland (78)
 
          Eochaid (3) - son of Sal, he was killed by Fiachna after capturing his
          wife (121)
 
          Eochaid Feidlech  - also  called Airem, of  the Plough,  High King  of
          Ireland, he wedded the reborn Etain  (by whom he had a daughter, Esa),
          but lost her to Midhir in a chess game, but got her back  by beseiging
          Bri Leith (96)
 
          Eoghan  - (Owen)  brother of Tadg  and Airnelach,  he was  captured by
          Cathmann and made to  run a ferry (115), but was later rescued by Tadg
          (120)
 
          Erc (1) - see Eochaid (1) (28)
 
          Erc (2) - descended from the children of Sreng in Connacht, the son of
          Cairbre, he gave Cuchulain his death (31)
 
          Erc (3) - son of Ethaman, he was  a teller of tales for the Tuatha  de
          Danaan (37)
 
          Eremon - one  of the sons of Miled (q.v.), he spoke with Eriu upon the
          hill of Uisnech (72)
 
          Eri - a woman of the Tuatha de Danaan  (32), the daughter of Delbaith,
          she was mother of Bres by Elathan, a king  of the Fomor (35).  She was
          the wife of Cethor (DIM).

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          Eriu -  variant of  Eire, the wife  of MacGreine  and a  queen of  the
          Tuatha De Danaan  whose name was given to  Ireland afterwards, she met
          the Sons of the Gael on  the hill of Uisnech, and talked  with Eremon.
          One moment  she would be a wide-eyed beautiful queen, and the next she
          would be a sharp-beaked, grey-white crow (72).  She led  the Tuatha De
          Danaan in  the first battle fought  against the Sons of  the Gael, but
          was beaten  back to Tailltin  where she  was killed in  the Battle  of
          Tailltin (75).
 
          Esa - daughter of Etain and Eochaid Feidlech (96)
 
          Ess Dara - near Magh Tuireadh-2 (q.v.) (63)
 
          Ess Ruadh - home of Ilbrech (77)
 
          Etain - see Corpre (34)
 
          Etain Echraide  - the  second wife  of Midhir, she  was driven  out by
          Fuamach, taken in by Angus, turned into a fly by Fuamach, swallowed by
          Etar's wife, and reborn as Etain,  later the wife of Eochaid  Feidlech
          (by whom  she had a daughter, Esa), who lost  her to Midhir in a chess
          game, but got her  back by attacking Midhir's stronghold at  Bri Leith
          (95)
 
          Etar - of Inver Cechmaine,  King of the Riders of the Sidhe,  his wife
          swallowed Etain in the  form of a fly who fell  into her drinking cup,
          and nine months later gave birth to her again (89)
 
          Ethaman - see Erc (3) (37)
 
          Ethlinn - daughter of Balor and Ceithlenn (42), she was mother of Lugh
          by Cian (37).  Because a Druid foretold that Balor would get his death
          from his own grandson, Balor locked Ethlinn in a tower (attended by 12
          women) to  keep her away from men.  Described as 'tall and beautiful',
          she  came to Teamhair  after the second  battle of Magh  Tuireadh, and
          married Tadg.  By him, she was mother of Muirne and Tuiren. (68)
 
          Ethne (1)  - daughter  of Tuireann  and sister  of Brian,  Iuchar, and
          Iucharba (50)
 
          Ethne (2) - the wife of Cormac (q.v.) (107)
 
          Fachtna - physician to Eochaid Feidlech (91)
 
          Fail-Inis  - a beautiful whelp belonging  to the King of Ioruaidh, the
          Cold Country, that was among the payments that Lugh demanded from  the
          sons  of Tuireann for the death of Cian  (49).  This king's wife was a
          daughter of Easal's (56).
 
          Fais -  the wife of  Un, she  was killed  in the  first battle  fought
          between the  Tuatha De Danaan and  the Sons of the Gael,  in the place
          later called the Valley of Fais (75)
 

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          Falias  - styled  'great', one  of the  four cities  of the  Tuatha de
          Danaan before they came to  Ireland.  Its teacher was Morias,  and its
          treasure was the Lia Fal, the Stone of Virtue (27)
 
          Falga - see Island of Falga
 
          Fand -  daughter  of Flidhais,  her bright  vessels were  made by  Len
          Linfiaclach (81).  Manannan's wife, and Cuchulain's  mistress (DIM).
 
          Fathadh Canaan - descended from the line of Ith, he held sway over the
          whole  world,  taking  hostages of  the  streams,  the  birds and  the
          languages (76)
 
          Feast of the Age  - Manannan made this feast for  the Tuatha de Danaan
          (after they  were defeated) where they  ate his magic  swine and drank
          Goibniu's ale (77).
 
          Febal - see Bran (103)
 
          Fer Ferdiad -  of the Tuatha  De Danaan, he was  a Druid and  pupil of
          Manannan who was killed by him for causing the death of Tuag (97)
 
          Ferdiad -  descended from the children of Sreng in Connacht, he made a
          good  fight against  Cuchulain (31).   He was  one of  the race called
          Gaileoin (76)
 
          Fergus  - the son of Rogh, he was  descended from the line of the sons
          of Eimher (75)
 
          Fergus Fithchiollach - of the chess, a son of  Bodb Dearg, he was sent
          in search of the children of Lir (132)
 
          Fertuinne  - son of Trogain, he was a  magician given by Bodb Dearg to
          the sons of Lugaidh Menn (79)
 
          Fiacha  - along  with Eochaid and  Ruide, one  of the  sons of Lugaidh
          Menn, King of Ireland (78)
 
          Fiachna -  son of Betach and father of Deorgreine (123), of the men of
          the Sidhe, his  wife was captured by Eochaid, whom  he killed, but she
          was then  given  to a  nephew,  Goll (121),  but  Goll was  killed  by
          Laegaire and Fiachna's wife was restored to him (122)
 
          Fiachra - one of the four children of Lir and Aobh, he was turned into
          a swan by Aoife, Lir's jealous second wife (126)
 
          Fianlug - see Cron (64)
 
          Fianna of Ireland - a band of legendary soldiers and Finn was the head
          of them (68)
 
          Figal - see Gamal (37)
 
          Figol - son of Mamos,  he was a Druid of the Tuatha de  Danaan who had
          the power to cause showers of fire to fall on his enemies (62)
 
          Findemas - see Findgoll (32)
 

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          Findgoll  -  son of  Findemas,  a  Druid who  advised  Nechtan  in the
          deceiving of King Bres (32)
 
          Finias - one of the  four cities of the  Tuatha de Danaan before  they
          came to  Ireland.  Its  teacher was  Arias, and its  treasure was  the
          Spear of Victory (27)
 
          Finn - son of Muirne, he was Head of the Fianna of Ireland (68)
 
          Fionn - one of the twelve chief rivers of Ireland (q.v.) (62)
 
          Fionnuala - one of the four children  of Lir and Aobh, she was  turned
          into a swan by Aoife, Lir's jealous second wife (126)
 
          Firbolg - styled 'the Men of the Bag', they were the people  who lived
          in Ireland before the Tuatha de  Danaan but after the people of Nemed,
          and they had come from the South (28)
 
          First Battle of Magh Tuireadh -  the first battle fought in Ireland by
          the  Tuatha de  Danaan (31).   Begun at  Midsummer, the  Firbolgs were
          defeated after four days (30).
 
          Flidais  - Lugh wore  the cloak of  the daughters of  Flidais when the
          sons of Tuireann returned to Ireland to pay him their fine (57)
 
          Flidhais - see Fand (81)
 
          Fodla - (Fola) daughter of the Dagda, wife of MacCecht, and a queen of
          the Tuatha De Danaan whose  name was given to Ireland afterwards,  she
          met the Sons of the Gael on Slieve Eibhline (71) and was killed in the
          Battle of Tailltin (75).
 
          Fodhla - variant of Fodla (q.v.)
 
          Fomor - people  who lived  beyond the  sea or  below the  sea west  of
          Ireland, they demanded heavy tribute from the Tuatha de Danaan.   They
          were led by a giant and his mother, and they each had but one  foot or
          one  hand.  They  were friendly with  the Firbolgs but  jealous of the
          Tuatha de Danaan (32).
 
          Ford of Destruction  - the name given to  the foot of Unius  since the
          second battle of Magh Tuireadh (66)
 
          Fort of the Hostages - in Teamhair, it was built by Duach (68)
 
          Freagarthach - styled  'the Answerer', the sword  of Manannan, whoever
          was wounded by it would never get away alive, and whoever it was bared
          against would lose their strength (41)
 
          Fresen -  a beautiful country, of which Cathmann was king, that lay to
          the south-east of the Great Plain (114)
 
          Fuad -  he and his  brother Cuailgne, two of  the best leaders  of the
          Sons of the Gael, were both killed in the rout of the Tuatha De Danaan
          (he at Slieve Fuad), following the Battle of Tailltin (75)
 
          Fuamach -  the very jealous  first wife  of Midhir,  she attempted  to
          destroy Etain with magic, and was herself killed by Angus for it (89)

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          Gae Bulg - the spear of Cuchulain (DIM)
 
          Gaedhal  - styled 'of the Shining Armour'  and 'the Very Gentle'.  The
          sons of Gaedhal were also called the Sons of the Gael (q.v.) (71)
 
          Gael - see Sons of the Gael (71)
 
          Gaible  - son of Nuada  of the Silver Hand, he  stole a vat from Ainge
          and hurled it away (81)
 
          Gaible's Wood  - the beautiful wood  that sprang up on  the spot where
          Ainge's vat was hurled by Gaible (81)
 
          Gaileoin - a race of Ireland that had a reputation for lies, big talk,
          injustice, and good fighters (Ferdiad was one of them), but the Druids
          drove them out of Ireland (76)
 
          Gairech -  one  of two  hills (the  other being  Ilgairech) that  Lugh
          passed on his way to do battle with Bres (45)
 
          Gamal - son of Figal, he  was one of the two door-keepers at  Teamhair
          when Lugh first arrived (37)
 
          Garbhan - he and Imheall were the Dagda's two builders, and they built
          the rath around the grave of Aedh, called the Hill of Aileac (82)
 
          Garden in the East of the World - three golden apples from this garden
          were among the  payments that Lugh demanded from the  sons of Tuireann
          for the death of Cian (48)
 
          Gebann  - the  son of  Treon  (119) and  a chief  Druid in  Manannan's
          country, his daughter was Cliodna (112)
 
          Glas Gaibhnenn - (Glos Gov-nan) belonging to Cian, she was a wonderful
          cow whose milk never failed (39)
 
          Goll -  son of Dalbh and a brother's  son of Eochaid, he got Fiachna's
          captured wife after  Eochaid died  (121) but was  killed in battle  by
          Laegaire (122)
 
          Gnathach  - one  of the  three Druids  of the  Firbolgs who  broke the
          enchantment laid upon them by Badb, Macha, and Morrigu (30)
 
          Goibniu - styled 'the Smith' (27),  the son of Tuirbe (81),and brother
          of Cian and Samthainn (39), he was  a chief among the Tuatha de Danaan
          (27),  and lived at Druim na Teine (39).   His ale kept whoever tasted
          it from age and from sickness and from death (77).
 
          Goitne  Gorm-Shuileach - styled 'the  Blue-eyed Spear', he  was one of
          the sons of  Manannan.   His brothers included  Sgoith Gleigeil,  Sine
          Sindearg, and Donall Donn-Ruadh.  His foster brother was Lugh (41).
 
          Goll -  one of the  Fomor who took part  in the Second  Battle of Magh
          Tuireadh (61)
 
          Gorias  - styled 'shining',  one of the  four cities of  the Tuatha de
          Danaan before  they came to Ireland.   Its teacher was  Urias, and its
          treasure was the Sword (27)

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          Grave End  - place at Indeoin na Dese where Len Linfiaclach would cast
          his anvil (81)
 
          Great House  of a Thousand Soldiers - in Teamhair, north of the little
          Hill of the Women Soldiers (31)
 
          Great Strand - see Traig Mor (114)
 
          Green of Berbhe - a plain in Lochlann (42)
 
          Green of  Teamhair - in Teamhair,  it lay to  the west of the  Hill of
          Hostages (31)
 
          Grellach Dollaid - also called 'the Whisper of the Men of Dea',  it is
          the place where Lugh, Nuada, the Dagda, Ogma, and Diancecht made their
          secret plans to rise against the Fomor (40)
 
          Grian - the sun (28), and a fairy queen in County Tipperary (DIM)
 
          Hall of the Morrigu - in the house of the Dagda at the Brugh na Boinne
          (80)
 
          Happy Plain - see Magh Mell
 
          hazels  of wisdom, nine - hazel-trees of inspiration and the knowledge
          of poetry of the Tuatha de Danaan.  They grew by a well below the sea,
          out of which  the seven streams of wisdom  spring and return.   In the
          well are the five  salmon of knowledge who eat the nuts that fall from
          the hazel trees.  If anyone eats one of the salmon, all wisdom and all
          poetry would be theirs (28).
 
          Heber - one of the sons of Miled (q.v.),  he was one of only three who
          survived when the Sons  of the Gael attempted their second  landing in
          Ireland (73).  He was  awarded the two provinces of Munster  (less the
          share he gave to Amergin) after the Battle of Tailltin (75).
 
          Heremon - one of the sons of Miled (q.v.), his ship was wrecked as the
          Sons of the Gael attempted their second landing in Ireland, but he got
          safely  to land  at Inver  Colpa  (73)   He was  awarded Leinster  and
          Connacht after the Battle of Tailltin (75).
 
          High  Seat - of  Teamhair, it  lay to  the south-west  of the  Hill of
          Hostages (31)
 
          Hill of Aileac  - 'the Hill of Sighs and of  a Stone', it was the rath
          built over the burial site of Aedh (82)
 
          Hill of Dabilla  - a  hill near  the house of  the Dagda  at Brugh  na
          Boinne (80)
 
          Hill of  Hostages - a  hill in Teamhair,  north-east of the  High Seat
          (31)
 
          Hill of  Miochaoin - in the  north of Lochlann, three  shouts given on
          this hill  were among the payments that Lugh demanded from the sons of
          Tuireann for the death of Cian (49)
 

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          Hill of Sighs and of a Stone - see Hill of Aileac (82)
 
          Hill of the Axe - see Tulach na Bela (81)
 
          Hill  of the Sidhe -  a hill in the north-east  of Teamhair, where the
          well Nemnach was located (31)
 
          Hill of the White Field - see Sidhe Fionnachaidh
 
          Hill of the  Women Soldiers - styled 'little', it lay  to the south of
          the Great House of a Thousand Soldiers, in Teamhair (31)
 
          Hill of  Uisnech - on the  west side of Teamhair, where  Nuada held an
          assembly of his people (40)
 
          House of the Women  - in Teamhair, it  is where the great feasts  were
          held.   It had seven  doors to the  east and seven  doors to  the west
          (31).
 
          Ilbrech - of Ess Ruadh,  he was considered for kingship of  the Tuatha
          de Danaan after their defeat (77)
 
          Ilgairech  -  one of  two hills  (the other  being Gairech)  that Lugh
          passed on his way to do battle with Bres (45)
 
          Imheall - he and Garbhan were the Dagda's two builders, and they built
          the rath around the grave of Aedh, called the Hill of Aileac (82)
 
          Indech - son of De Domnann and father of Octriallach, he was a king of
          the Fomor  who fell  and  was crushed  in the  Second  Battle of  Magh
          Tuireadh (61)
 
          Indeoin na Dese - 'the Anvil of the Dese', where Len Linfiaclach would
          cast his anvil every night after work (81)
 
          Ingnathach - one  of the three  Druids of the  Firbolgs who broke  the
          enchantment laid upon them by Badb, Macha, and Morrigu (30)
 
          Ingol - one  of the Fomor who took  part in the Second Battle  of Magh
          Tuireadh (61)
 
          Inis Cenn-fhinne - called the Island of the Fair-Haired Women (59) and
          the  Island of Caer of  the Fair Hair, the women  of this island had a
          cooking-spit that was among  the payments that Lugh demanded  from the
          sons of Tuireann for the death of Cian (49)
 
          Inis Daleb - one of the four paradises of the world, the others being
          Inislocha to  the west, Inis Ercandra to the north and Adam's Paradise
          to the east (118)
 
          Inis Ercandra -  one of the  four paradises of  the world, the  others
          being  Inislocha  to the  west,  Inis Daleb  to  the south  and Adam's
          Paradise to the east (118)
 

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          Inislocha - Lake Island, seen by Tadg on his voyages, and ruled by two
          kings, Rudrach and Dergcroche, sons  of Bodb (117).  It is  the fourth
          paradise of the world, the others being Inis Daleb to  the South, Inis
          Ercandra to the north, and Adam's Paradise to the East (118)
 
          Inver  Cechmaine -  home of  Etar, where  the reborn  Etain first  met
          Midhir while she was bathing (89)
 
          Inver Colpa - in Leinster (75), the place got its  name because Colpa,
          one  of the  sons of  Miled, was  drowned there, although  his brother
          Heremon came safely to shore there (73)
 
          Inver Sceine -  in the west  of Munster, it is  where the race  of the
          Sons of the Gael first landed in Ireland (71)
 
          Inver Slane - to the  north of Leinster, it  is where the race of  the
          Sons of the Gael made their first attempt to land in Ireland (71)
 
          Ioruaidh - see Fail-Inis (49)
 
          Ir - father of Eimher (75) and one of the sons of Miled (q.v.), he was
          known for his bravery in battle but he  died when his ship was wrecked
          as the Sons of the Gael attempted their second landing in Ireland, and
          he was buried on Sceilg Michill (73)
 
          Irish  - the language  of both the  Firbolgs and the  Tuatha de Danaan
          (29)
 
          Island of Falga - original dwelling place of Culain, the Smith (97)
 
          Island of Joy  - Bran left some of his men  ashore there on his way to
          Emhain (105)
 
          Island of the Fair-Haired Women - see Inis Cenn-fhinne (59)
 
          Island of the Tower of Glass - Balor lived there in the days the Fomor
          visited  Ireland often.   From  this island,  the Fomor  would capture
          ships that  passed near. They thus  defeated the ships of  the sons of
          Nemed in a time before the Firbolgs were in Ireland.  (38)
 
          Islands of Mod - islands from which Ogma was ordered by Bres  to bring
          firing every day (32)
 
          Ith -  one of  the race  of the  Sons of  the Gael, he  was killed  by
          treachery while  in Ireland, and it  was to avenge his  death that the
          race of the  Sons of the Gael invaded Ireland (72).  From his line was
          descended Fathadh Canaan (76).
 
          Iuchar - along with Iucharba and Brian, he is one of the three sons of
          Tuireann (47) and his sister, the daughter of Tuireann, was Ethne (50)
          Iucharba - along with Iuchar and Brian, he is one of the three sons of
          Tuireann (47) and his sister, the daughter of Tuireann, was Ethne (50)
 
          Iuchnu  - he  played music to  Cliodna in  the curragh  until she fell
          asleep and was drowned (112)
 
 
          Kath Brese - the Dagda made a trench around it (33).

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          King of the Great Plain - father of Taillte (37)
 
          Laegaire - son of Crimthan Cass, he killed Goll  in battle in order to
          restore  Fiachna's captured  wife to  him (122),  after which  he took
          Fiachna's daughter as  his own wife and  ruled as a king  in Magh Mell
          (123)
 
          Lake Island - see Inislocha (117)
 
          Lake of Birds - see Loch na-n Ean (121)
 
          Lake of the Dwarfs - see Loch Luchra (112)
 
          Lake of the Oaks - see Loch Dairbhreach (126)
 
          Land of Promise - dwelling place of the Riders of the Sidh (41).   See
          Tir Tairngaire (111)
 
          Land of the Ever-Living Ones - see Tir-nam-Beo (113)
 
          Land of  the Ever-Living Women  - the place  to which Fer  Ferdiad was
          trying to take Tuag when she drowned (98)
 
          Land of Women - see Tir na mBan (105)
 
          Laoi - one of the twelve chief rivers of Ireland (q.v.) (62)
 
          Leanan Sidhe - Sweetheart of the Sidhe, a title given to Aine (86)
 
          Leat Glas  - Indech's poet,  he was present  at Indech's death  at the
          second battle of Magh Tuireadh (66)
 
          Leith - (Leh) the son of  Celtchar, he loved Bri, but she died  before
          they could be together and the hill of  Bri Leith was named after them
          (88)
 
          Len Linfiaclach  - smith to the  Dagda, he made the  bright vessels of
          Fand (81)
 
          Lia  Fail  - one  of the  four great  treasures  the Tuatha  de Danaan
          brought to Ireland from  the north.  It  came from the city of  Falias
          (27).  It  was kept to the north of the  Hill of Hostages, and it used
          to roar under the feet of every true king of Ireland (31).
 
          Liath - son of Lobais, he was one of the chief men of the Fomor (42)
 
          Liath-Druim - Teamhair (q.v.) (31)
 
          Liban -  daughter of  Conchubar Abratrudh  and wife  of Tadg,  she was
          captured and taken to wife by Cathmann, but was later  rescued by Tadg
          (115)
 
          Life River -  the salmon of  the Life River  are mentioned briefly  in
          Ethne's complaint (58)
 
          Lir  -  father  of  Manannan  (27),  of  Sidhe  Fionnachaidh,  he  was
          considered for kingship  of the  Tuatha de Danaan  after their  defeat

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          (77).  He  married Aobh (by whom  he had four children),  and then her
          sister Aoife (125).
 
          Lobais  - styled 'the  Druid', he was  father of Liath and  one of the
          chief men of the Fomor (42)
 
          Lobos - see Elathan (2) (61)
 
          Loch Arboch - see Slaine (64)
 
          Loch Bel Sead -  the lake that is on  top of a mountain, it  sprang up
          under the feet of Cliach (78)
 
          Loch Ce' - see Ce' (67)
 
          Loch Cuan - one of the twelve chief lochs of Ireland (q.v.) (62)
 
          Loch  Dairbhreach  - (Loch  Darvragh) Lake  of  the Oaks,  where Aoife
          changed Aobh's four children into swans (126)
 
          Loch Dearg - the dwelling-place of Bodb Dearg (124)
 
          Loch Decket - one of the twelve chief lochs of Ireland (q.v.) (62)
 
          Loch Echach - one of the twelve chief lochs of Ireland (q.v.) (62)
 
          Loch Feabhail - the burial place of Aedh, son of the Dagda (82)
 
          Loch Febail - one of the twelve chief lochs of Ireland (q.v.) (62)
 
          Loch Laeig - one of the twelve chief lochs of Ireland (q.v.) (62)
 
          Loch Luchra -  the Lake of  the Dwarfs, near  Manannan's city, in  Tir
          Tairngaire (112)
 
          Loch Luimnech - one of the twelve chief lochs of Ireland (q.v.) (62)
 
          Loch Mescdhae - one of the twelve chief lochs of Ireland (q.v.) (62)
 
          Loch na-n Ean - the Lake of Birds, where Laegaire met Fiachna (121)
 
          Loch Orbsen - one of the twelve chief lochs of Ireland (q.v.) (62)
 
          Loch Riach - one of the twelve chief lochs of Ireland (q.v.) (62)
 
          Loch Righ - one of the twelve chief lochs of Ireland (q.v.) (62)
 
          Lochlann - the dwelling place of the men of the Fomor (42)
 
          Loscuinn - it lay to the north of the river Unius (61)
 
          Luachaid - see Luchtar (37)
 
          Luan - see Pisear (49)
 

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          Luath - two swift men of the Fomor were named Luath, and they gathered
          an army for Bres when he went to do battle with Lugh (42)
 
          Luchair - see Druimne (80)
 
          Luchta - variant of Luchtar (q.v.), styled 'the Carpenter' (64)
 
          Luchtar  - son  of Luachaid,  he was  the carpenter  of the  Tuatha de
          Danaan (37)
 
          Lugaidh Menn - King of Ireland.  Eochaid, Fiacha, and Ruide were three
          of his sons (78).
 
          Lugh -  (Loo) styled 'Lamh-Fada', of  the Long Hand (41),  son of Cian
          and Ethlinn,  and foster-son of Taillte and Echaid, he was also styled
          'Ildanach',  the Master of all Arts (37).   Nuada abdicated the throne
          to him for 13 days in order to enlist his help against the Fomor (38).
          His  foster-brothers were the  sons of Manannan  (41).   At the second
          battle of Magh  Tuireadh, he made  a spear cast  that brought  Balor's
          evil eye out through the  back of his head, instantly killing  him and
          27 of the army of the Fomor (66).  Father of Cuchulain (DIM).
 
          MacCecht -  styled 'Son of the  Plough', he was the  husband of Fodhla
          (71)
 
          MacCuill - styled 'Son of the Hazel', he was the husband of Banba (71)

          MacGreine - styled 'Son of the Sun', he was the husband of Eriu (72)
 
          Macha - one of the greatest of the women  of the Tuatha de Danaan, she
          fed on the heads  of men slain in battle  (27).  She, along  with Badb
          and Morrigu  , used powers of  enchantment to bring mists  , clouds of
          darkness, and showers of fire and  blood over the Firbolgs at Teamhair
          for three days  (29).  The daughter of Emmass, she was killed by Balor
          in the second battle of Mag Tuireadh (65).
 
          Maeltine Mor-Brethach - styled 'of the Great Judgments', he was a wise
          man of the Tuatha De Danaan who advised Lugh not to spare the  life of
          Bres after the second battle of Magh Tuireadh (66)
 
          Magh  Cuilenn  -  (Moy  Cullin)  the  place  where  some  say  Uillenn
          Faebarderg killed Manannan in battle (96)
 
          Magh Luirg - the Plain of Following, it is a place that Lugh passed on
          his way to do battle with Bres (45)
 
          Magh Mell - (Moy Mal) the Pleasant Plain, in Manannan's country (113)
          Magh Mell - the Happy Plain, where Laegaire ruled as  king, along with
          Fiachna (121)
 
          Magh Mor - 'the Great Plain'.  See Taillte (68)
 
          Magh Mor  an Aonaigh -  the Great Plain of  the Fair, the  place where
          Lugh and the Riders of the Sidh met Bres  and his army of the Fomor in
          battle (45)
 

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          Magh Nia -  the second settlement of the Tuatha  de Danaan in Ireland,
          better fortified and farther west in Connacht than Magh Rein (29)
 
          Magh Rein - (Moy Raen) the first settlement of the Tuatha de Danaan in
          Ireland (28)
 
          Magh Tuireadh (1) - (Moytirra) see First Battle of Magh Tuireadh (31)
          Magh Tuireadh (2) - not the same as the place where the battle between
          the Tuatha  De Danaan and the  Firbolgs was fought, but  to the north,
          near Ess  Dara.  It  is where the  great battle between  the Tuatha De
          Danaan and  the Fomor  was fought,  that was  later called  the Second
          Battle of Magh Tuireadh (63)
 
          Mamos - see Figol (62)
 
          Manannan - (Mananuan) son  of Lir, a chief of the Tuatha de Danaan who
          was  greater even than  their king, Nuada  (27).  His  sons are Donall
          Donn-Ruadh, Sgoith Gleigeil, Goitne Gorm-Shuileach, and Sine  Sindearg
          (41).  Manannan understtod  all enchantments, so the Tuatha  de Danaan
          left  it to him to find places for  them where they would be safe from
          their enemies.   He  chose the  most beautiful  hills  and valleys  of
          Ireland and put hidden walls about them (77).   He helped Angus to get
          the Brugh na Boinne  away from the Dagda by  trickery (81).  Aine  may
          have been  his daughter  (86).   Some  say he  was  killed by  Uillenn
          Faebarderg in battle at Magh Cuilenn (96).  He raised Deirdre's
          children, taught Diarmuid the use of weapons, taught Cuchulain the use
          of   the  Gae  Bulg.    Some  say   he  was  Deirdre's  father  and  a
          shape-changer, and was  Culain, the Smith (97).  He  was the major sea
          god, ruling Tir Tairngiri.  His wife was Fand (DIM).
 
          Mata - the Sea-Turtle that could suck down a man in armour (80)
 
          Mathgen - the great magician of the Tuatha de Danaan who had the power
          to topple mountains onto his enemies (61)
 
          Mechi - the son of the Morrigu, he was killed by MacCecht (85)
 
          Miach  - son  of Diancecht  and brother  of Airmed,  he was  better at
          healing than his  father.  He replaced the silver  hand that Diancecht
          had  fashioned for  Nuada with  Nuada's original  hand and  healed it.
          Diancecht, jealous  of his son's healing powers,  killed him.  But 365
          healing herbs sprang up from his grave (34).
 
          Mide -  the son  of Brath,  he kindled the  first fire  that was  ever
          kindled in Ireland, at Uisnech, for the sons of Nemed (68)
 
          Midhe - (Mee) the plain of Midhe was the place Taillte was buried with
          a mound raised over her grave (68).  Also see Uisnech of Midhe (58)
 
          Midhir (1) - of Bri  Leith, styled 'the Proud', he was  considered for
          kingship  of the Tuatha de Danaan after  their defeat (77).  His first
          wife was Fuamach, his daughter was  Bri, and his second wife was Etain
          (88).
 
          Midhir  (2) - styled 'of the Yellow Hair',  he was chief of the Men of
          Dea.  His three  daughters, Doirenn, Aife, and Aillbhe, were  given as
          wives to the three sons of Lugaidh Menn (79).
 

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          Midsummer Day -  when the first  battle between  the Firbolgs and  the
          Tuatha de Danaan began, which lasted for four days (30)
 
          Miled  - the  sons  of Miled,  including  Amergin (71),  Eremon  (72),
          Arranan, Donn, Ir, Heremon, Colpa, and Heber (73), led the invasion of
          the race of  the Sons of  the Gael into  Ireland (71).   His wife  was
          Scota (75).
 
          Miochaoin - killed by Brian, he was guardian of the  Hill of Miochaoin
          (q.v.) and, along  with his sons (Corc, Conn, and  Aedh), he was under
          bonds not to  allow any shouts to be  given from that hill.   Cian got
          his learning with them (49)
 
          Men of Dea - see Tuatha de Danaan (27)
 
          Men of the Bag - see Firbolgs (28)
 
          Modharn - see Aine (79)
 
          Morias - one of the four wise men and teachers of the Tuatha de Danaan
          before they came to Ireland.  His home was Falias (27).
 
          Mor-Loch - one of the twelve chief lochs of Ireland (q.v.) (62)
 
          Morrigu  - one of the greatest  of the women of  the Tuatha de Danaan,
          she  was styled  'the Crow of  Battle' (27) or  'the Battle-Crow (61).
          She,  along with Badb and Macha ,  used powers of enchantment to bring
          mists ,  clouds of darkness,  and showers of  fire and blood  over the
          Firbolgs at  Teamhair for three days (29).  After the second battle of
          Magh Tuireadh,  only four men of  the Fomor were left  in Ireland, and
          they were driven out  one Samhain night by Morrigu and Angus  Og.  She
          also  proclaimed the news  of the victory  to the hosts  and the royal
          heights of Ireland and to its chief rivers and invers (67).  Mechi was
          her son (85).  Aine may have been her daughter (86).
 
          Mother of the Gods - see Dana (28)
 
          Muaid - one of the twelve chief rivers of Ireland (q.v.) (62)
 
          Muirne - daughter of Ethlinn and  Tadg and sister of Tuiren and mother
          of Finn (68)
 
          Muirthemne - see Plain of Muirthemne (43)
 
          Murias - styled  'rich', the southern-most of  the four cities of  the
          Tuatha de Danaan before they came to Ireland.  Its teacher was Senias,
          and its treasure was the Cauldron (27)
 
          Nas - the place where Lugh  held his court following the second battle
          of Magh Tuireadh (68)
 
          Nechtan (1)  - on the  advice of the  Druid Findgoll, to  deceive King
          Bres, who taxed  his people of the milk of all dun cows, he singed all
          the cows  of Ireland in a fire of fern,  making them dark brown. (32).
          He was the husband of Boann (DIM).
 

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          Nechtan (2) - the son of Collbrain, he begged Bran to leave Emhain and
          return to Ireland but, upon reaching shore, he crumbled to ashes (106)
 
          Neid - see Eab and Seanchab (42)
 
          Neit - he was a chief among the Tuatha  de Danaan, and a god of battle
          (27)
 
          Nem - one of the twelve chief rivers of Ireland (q.v.) (62)
 
          Nemed - see  Island of the Tower of  Glass (38).  The first  fire ever
          kindled in Ireland  (at Uisnech, by  Mide) was for  the sons of  Nemed
          (68).
 
          Nemnach - a well  on the Hill  of the Sidhe, out  of which flowed  the
          stream called Nith (31)
 
          Nemthann - one of the twelve chief mountains of Ireland (q.v.) (62)
 
          Nes - a  magical spear made  by Goibniu that  would burn up like  fire
          anyone whom it struck (65)
 
          Net - husband of Badb, an early Irish god of war (DIM)
 
          Niall  - a champion  of Connacht, he  was drowned while  attempting to
          pursue Cailcheir through a lake (81)
 
          Nine Poets of the Fomor  - among the chief men of the  Fomor, they had
          learning and the gift of foreknowledge (42)
 
          Nith  - flowing from the  well of Nemnach, it was  the stream on which
          the first mill in Ireland was built (31)
 
          Nuada - king of the Tuatha  de Danaan when they first came to  Ireland
          (27).  He lost his arm in the first battle of Magh Tuireadh and hence,
          he lost the kingship (31).  Diancecht fashioned an articulated arm  of
          silver for him and he was called Nuada Argat-lamh, of the Silver Hand,
          for ever after  (34), even  though Miach later  restored his  original
          hand (34).  After  that, he was  restored to the  kingship (35).   The
          father of  Tadg (68) and  Gaible (81), he was  killed by Balor  in the
          second battle of Magh Tuireadh (65)
 
          Octriallach - son of Indech,  he was one of the Fomor who took part in
          the Second  Battle of Magh  Tuireadh (61)   On his  advice, the  Fomor
          threw stones into the well of Slane until it was dried up and  a cairn
          raised  over it, that was called  Octriallach's Cairn (64).  He killed
          Cassmail in the second battle of Magh Tuireadh (65).
 
          Octriallach's Cairn - see Octriallach (64)
 
          Octruil  - the son of Diancecht and  brother of Airmed, he helped them
          in their healing work at the well of Slaine (64)
 
          Ogham - the stone raised over Cian's grave had his name written  on it
          in  Ogham (47), the script of pre-Christian Ireland which was invented
          by Ogma (DIM)
 
          Ogma  - styled 'the  shining poet' (32),  father of Tuireann  (43) and

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                                                                             447

          brother of Nuada,  he was a champion among the  Tuatha de Danaan (37),
          and taught them  writing (27)  He found  the sword Orna at  the second
          battle of Magh Tuireadh (66)
 
          Oilell - of  Aran, his  three daughters were  Aobh, Aoife, and  Ailbhe
          (124)
 
          Olioll - see Cian (114)
 
          Orna - the sword of Tethra found by Ogma at the second battle of Magh
          Tuireadh, it had the power to tell of all the deeds that had been done
          by it (66)
 
 
 
          Pisear - the King of Persia killed by Brian  (54), he was the owner of
          the  Luan, a  deadly  spear  that was  among  the  payments that  Lugh
          demanded from the sons of Tuireann for the death of Cian (49)
 
          Plain  of Muirthemne - the place where Cian  was killed by the sons of
          Tuireann  (43)
 
          Plain of the  Two Mists - a beautiful plain where  Goll fell in battle
          against Laegaire (122)
 
          Plain of Victory - in Manannan's country (114)
 
          Pleasant Plain - see Magh Mell (113)
 
          Prison of the Grey of  Macha - in the house of the Dagda  at the Brugh
          na Boinne (80)
 
          Rachlainn - in the sea, from which  a young man of the Tuatha gave the
          sons of Lugaidh Menn magical wedding gifts (79)
 
          Rath Chobtaige - between this rath and Teamhair was the  rath given by
          Angus Og to the sons of Lugaidh Menn (79)
 
          Rath of Aedh of the Poets - see Aedh (78)
 
          Red Branch of Ulster - Conall Cearnach was of that line (75)
 
          Riagall - see Camel (37)
 
          Rider of the Wave  of Tuaidh - mentioned briefly in  Ethne's complaint
          (58)
 
          Riders  of the  Fomor  -  from  Lochlann,  seven  battalions  of  them
          accompanied Bres to do battle against Lugh (42)
 
          Riders  of the Sidh - from the  Land of Promise, they accompanied Lugh
          on his  return to Teamhair (41), and again in his battle with Bres and
          his army of the Fomor at Magh Mor an Aonaigh (45)
 
          Rogh - see Fergus (75)
 
          Ruadan - son of Bres  and of Brigit, he was sent to spy  on the Tuatha
          De Danaan during the second battle of Magh Tuireadh, but was killed by

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                                                                             448

          Goibniu after he tried to kill him (64)
 
          Rudrach  -  he and  his  brother  Dergcroche  were the  two  kings  of
          Inislocha (117)
 
          Ruide  - along  with Eochaid and  Fiacha, one  of the  sons of Lugaidh
          Menn, King of Ireland (78)
 
          Ruirtech - one of the twelve chief rivers of Ireland (q.v.) (62)
 
          Sal - see Eochaid (121)
 
          salmon of knowledge, five - see hazels of wisdom (28)
 
          Samair - one of the twelve chief rivers of Ireland (q.v.) (62)
 
          Samhain - (Sow-in) after the Second Battle of Magh Tuireadh, only four
          men  of the Fomor were  left in Ireland, and they  were driven out one
          Samhain night by Morrigu and Angus Og (67)
 
          Samthainn  - brother of Cian and Goibniu,  he lived with them at Druim
          na Teine (39)
 
          Scathniamh - (Scau-nee-av) styled 'the Flower  of Brightness', she was
          a daughter of Bodb Dearg who gave her love to Caoilte (80)
 
          Sceilg Michill - the small island where Ir was buried (73)
 
          Scetne - the place  where the host of the Fomor landed in Ireland just
          before the Second Battle of Magh Tuireadh (60)
 
          Scota - the wife  of Miled, she was killed in  the first battle fought
          between the Tuatha De Danaan and the Sons of the Gael (75)
 
          Scuabtuine  - styled  'the Sweeper  of the  Waves', it  was Manannan's
          curragh, which was often used by Lugh and kept at Brugh na Boinn (50)
 
          Seanchab - grandson of Neid, he was one of the chief men of  the Fomor
          (42)
 
          Sean-Slieve - Lugh passed the head of it on his way  to do battle with
          Bres (45)
 
          Second Battle of Magh Tuireadh - at Magh Tuireadh (2), it is where the
          great battle between  the Tuatha De  Danaan and  the Fomor took  place
          (63),  after which  there were  only  four men  of the  Fomor left  in
          Ireland, till they were  driven out one  Samhain night by Morrigu  and
          Angus Og (67)
 
          Segois - one of the twelve chief mountains of Ireland (q.v.) (62)
 
          Senias - one of the four wise men and teachers of the Tuatha De Danaan
          before they came to Ireland.  His home was Murias (27).
 
          Sgoith Gleigeil - styled 'the White Flower', he was one of the sons of
          Manannan.  His brothers included Goitne Gorm-Shuileach, Sine Sindearg,
          and Donall Donn-Ruadh.  His foster brother was Lugh (41).
 

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          Shannon - a  river containing the ford of Athluain  (45), it was named
          after Sionan, one of the only women (probably a goddess) to eat of the
          salmon of knowledge (DIM)
 
          Sidhe  Femen  - (Shee  -----) home  of Bodb  Dearg,  and he  put great
          enchantments about it (77)
 
          Sidhe Fionnachaidh  - the Hill of the White Field, on Slieve Fuad; the
          home of Lir (77)
 
          Sine Sindearg -  styled 'of the Red Ring',  he was one of the  sons of
          Manannan.      His   brothers   included   Sgoith   Gleigeil,   Goitne
          Gorm-Shuileach, and  Donall Donn-Ruadh.   His foster brother  was Lugh
          (41).
 
          Siogair - see Dobar (49)
 
          Sionnan - one  of the twelve  chief rivers of  Ireland (q.v.) (62),  a
          variant of Shannon (q.v.)
 
          Sital Salmhor - one of the chief men of the Fomor (42)
 
          Siuir - one of the twelve chief rivers of Ireland (q.v.) (62)
 
          Slaine - lying  to the west of Magh  Tuireadh (2) to the east  of Loch
          Arboch, the  well of Slaine was used by Diancecht, Octruil, and Airmed
          to restore  to lifethe slain warriors  of the Tuatha De  Danaan in the
          second battle of Magh Tuireadh (64)
 
          Slane - vaiant of Slaine (q.v.) (64)
 
          Slieve Bladma -  (Sleev ------) one of  the twelve chief  mountains of
          Ireland (q.v.) (62)
 
          Slieve Cuailgne - the place where Cuailgne was killed (75)
 
          Slieve Eibhline - the place where the Sons of the Gael met Fodhla (71)

          Slieve  Fuad - the place where Fuad  was killed (75), and the location
          of Sidhe Fionnachaidh (77)
 
          Slieve Leag - one of the twelve chief mountains of Ireland (q.v.) (62)

          Slieve Macca Belgodon  - one of the twelve chief  mountains of Ireland
          (q.v.) (62)
 
          Slieve Mis - one of the twelve chief mountains of Ireland (q.v.) (62),
          it is where the  Sons of the Gael  met Banba, and Amergin  talked with
          her (71)
 
          Slieve Snechtae - one of the twelve chief  mountains of Ireland (q.v.)
          (62)
 
          Sligech - one of the twelve chief rivers of Ireland (q.v.) (62)
 
          Sons of the Gael - also called the sons of Gaedhal, they came from the
          south to invade Ireland and avenge the death of Ith, one of their race
          who had come to Ireland before and met his death there (71)

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                                                                             450

 
          Spear  of Victory  - one  of the  four great  treasures the  Tuatha De
          Danaan brought to Ireland  from the north.   It came from the city  of
          Finias (27).
 
          Sreng - a great fighting man of the Firbolgs, he was  sent to meet the
          Tuatha De Danaan  when they first  came to Ireland  (28).  He led  the
          forces  of the Firbolgs  after King Eochaid  fell (31), and  it was he
          that struck off Nuada's arm (31).
 
          Stone of Virtue - the Lia Fail (q.v.) (27)
 
          streams of wisdom, seven - see hazels of wisdom (28)
 
          Sweetheart of the Sidhe - see Leanan Sidhe (86)
 
          Sword - one of the  four great treasures the Tuatha De  Danaan brought
          to Ireland from the north.  It came from the city of Gorias (27).
 
          Tabarn - see Cathmann (114)
 
          Tadg (1) -  (Teig) son of  Nuada and husband of  Ethlinn and, by  her,
          father of Muirne and Tuiren (68)
 
          Tadg (2) - the son of Cianand and brother of  Airnelach and Eoghan, he
          went  to the  Land of  the Ever-Living  Ones (114)  on his  journey to
          rescue his wife, Liban, and his two brothers (120)
 
          Taillte  - daughter  of the  king of  Magh Mor  and wife of  Duach and
          foster-mother  of Lugh, she died during Lugh's kingship and was buried
          on  the plain of Midhe and is honored each summer by fires and keening
          and games and sports at the place called Taillten (68)
 
          Taillten - named after Taillte, it is  the place where fires, keening,
          games and sports are held each summer in her honor (68)
 
          Tailltin  - (probably  a variant of  Taillten) it is  the place Eriu's
          forces were driven back to during the first battle between the Sons of
          the Gael  and the Tuatha De  Danaan, and where the  Battle of Tailltin
          (q.v.) was subsequently fought (75)
 
          Tarba - the oak-wood where Niall caught up with Cailcheir (81)
 
          Teamhair - (T'yower, or  Tavvir) residence of Eochaid when  the Tuatha
          de  Danaan first  came to  Ireland (28).   The  Tuatha de  Danaan took
          possession of  it after the  first battle of  Magh Tuireadh,  and from
          that time it was the chief place of Ireland, for its king was the High
          King.   It was sometimes called  Druim Cain, the  Beautiful Ridge, and
          Liath-druim, the Grey  Ridge, and  Druim na Descan,  the Ridge of  the
          Outlook.   The king's rath lay to the north  (31).  The Dagda made his
          home here after losing the Brugh na Boinne to Angus (82)
 
          Tethra - a  king of the Fomor, he owned the sword called Orna that was
          later found by Ogma (66)
 
          Three Gods of Craftsmanship - Credne, Luchtar, and Goibniu (DIM)
 
          Tiabhal - one of the Queens of the sea, her image was placed by Culain

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                                                                             451

          on Conchubar's magical shield (98)
 
          Tir Tairngaire - the Land of Promise, Manannan's country (111)
 
          Tir-nam-Beo -  the Land  of the  Ever-Living Ones,  Manannan's country
          (113)
 
          Tower  of Glass - on  the Island of the Tower  of Glass (q.v.), it was
          the home of Balor  (38)
 
          Traig Mor - the Great Strand, in Manannan's country (114)
 
          Traigh Eothaile  - the strand  where King Eochaid  fell in  the battle
          against the Tuatha de  Danaan.  He was buried there  with a great heap
          of stones raised over his grave (30).
 
          Treon - of the Tuatha De Danaan; see Gebann (119)
 
          Trogain - see Fertuinne (79)
 
          Tuag - fosterling of Conaire the High King, she was loved by Manannan,
          but  his pupil  Fer Ferdiad  failed  in his  attempt to  bring her  to
          Manannan, and the girl drowned (98)
 
          Tuaidh - see Rider of the Wave of Tuaidh (58)
 
          Tuatha de Danaan -  (Too-a-ha-dae Donnan) styled 'the Men of Dea', the
          people  of the gods of Dana who came from the North through the air in
          a mist  to  Ireland (27).    They  landed in  north-west  Connacht  on
          Beltaine (28).
 
          Tuirbe - father  of Goibniu the Smith,  he was famous for  the cast of
          his axe (81)
 
          Tuireann  - son of  Ogma, his own  three sons were  Brian, Iuchar, and
          Iucharba  (47)  and   his  daughter  was  Ethne.     His  sons  had  a
          long-standing feud  with the three sons of Cainte and they killed Cian
          on the Plain of Muirthemne (43)
 
          Tuiren - daughter of Ethlinn and Tadg, sister of Muirne, and mother of
          Bran (68)
 
          Tuis - the King  of Greece, killed  by Brian (53), he  was owner of  a
          healing pig-skin that was  among the payments that Lugh  demanded from
          the sons of Tuireann for the death of Cian (48)
 
          Tulach na Bela  - 'the Hill of the Axe', place from which Tuirbe would
          cast his axe (81)
 
          twelve chief lochs  of Ireland  - they are  Derc-Loch, Loch  Luimnech,
          Loch Orbsen, Loch  Righ, Loch  Mescdhae, Loch Cuan,  Loch Laeig,  Loch
          Echach, Loch Febail, Loch Decket, Loch Riach, and Mor-Loch (62)
 

          twelve chief mountains of Ireland - they  are Slieve Leag, Denda Ulad,
          Bennai Boirche, Bri Ruri, Slieve Bladma, Slieve Snechtae, Slieve  Mis,
          Blai-Slieve, Nemthann,  Slieve  Macca Belgodon,  Segois, and  Cruachan

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                                                                             452

          Aigle (62)
 
          twelve chief rivers  of Ireland -  they are the  Buas, the Boinn,  the
          Banna,  the Nem,  the Laoi, the  Sionnan, the Muaid,  the Sligech, the
          Samair, the Fionn, the Ruirtech and the Siuir (62)
 
          Uaitne  - also  called  Dur-da-Bla and  Coir-cethar-chuin, it  was the
          Dagda's  magic harp  which was taken  by the  Fomor during  the second
          battle of Magh Tuireadh.  Lugh and the Dagda and Ogma went to retrieve
          it.  When  the Dagda called to it, it sprang  toward him, killing nine
          men of  the Fomor  on its  way.   The Dagda  then played the  sleeping
          strain  and as the Fomor slept, he  restored to Ireland all the cattle
          that the Fomor had taken in tribute. (67)

          Uillenn  Faebarderg - of the Red Edge,  some say he killed Manannan in
          battle at Magh Cuilenn (96).
 
          Uisnech - mentioned briefly in Ethne's complaint (58), the place where
          the five  provinces meet, and  the first place  there was ever  a fire
          kindled  in Ireland (by  Mide).  Some  say that Lugh  died there (68).
          The hill of Uisnech is where the Sons of the Gael met Eriu, and Eremon
          spoke with her (72).
 
          Ullad Echne - it lay to the south of the river Unius (61)
 
          Un - the husband of Fais (75)
 
          Unius - a river of Connacht where the Morrigu was washing herself when
          the Dagda  returned from the camp of the Fomor  (61).  The foot of the
          Unius was called  the Ford of  Destruction since the second  battle of
          Magh Tuireadh (66)
 
          Urias - styled  'of the noble  nature', one of  the four wise men  and
          teachers of  the Tuatha de  Danaan before they  came to Ireland.   His
          home was Gorias (27).
 
          Valley of Fais  - a valley at the foot of  a mountain, it is were Fais
          was killed (75)
 
          Valley of the  Mata - near the  house of the Dagda at  Brugh na Boinne
          (80)
 
          Wall of the Three Whispers - in Teamhair, it was near the House of the
          Women (31)

          Wave of Tuaidh - see Rider of the Wave of Tuaidh (58)
 
          Whisper of the Men of Dea - see Grellach Dollaid (40)

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                                   BOOK OF SHADOWS

                                   BOOK THE SECOND

                                    PP. 453 - 906

 
                              RIDERS OF THE CRYSTAL WIND

                                     TABLE OF CONTENTS
          A Minster Speaks Out (J. gordon Melton) .........................975
          A Plea For Initiation Standards (Ellen Cannon Reed) .............908
          A Tale of Two Witches (Mike Nichols) ............................147
          All Hallows Eve (Mike Nichols) ..................................137
          Altar Dedication  (Durwydd) .....................................125
          Amazing (Pagan?) Grace ..........................................959
          Ancient Art, The ................................................551
          Answers (Grove of the Unicorn) ..................................479
          Asatru (Rathulvf Jamieson) ......................................952
          Astral Projection (Monroe Technique) ............................783
          Athame Dedication (Durwydd) .....................................125
          Autarchic Creed .................................................562
          Banes, Bindings, and Mirrors (Judy Harrow, Hugh Read) ...........628
          Bare Bones 3rd Degree (Humor) ...................................463
          Basic Beliefs of WICCA (C.O.G.) .................................947
          Basic Love Spell ................................................958
          Basic Spell Construction ........................................113
          Basic Principles (American Council of Witches)...................310
          Basic Ritual Outline (ED FITCH) ...................................6
          Beltaine Ritual (Firestar Coven, 1986) ...........................36
          Beltane Ritual (Seastrider) .....................................464
          Beltane, Its Origins (Rowan Moonstone) ..........................126
          Bible, Books not included .......................................652
          Bibliography (annotated) ........................................929
          Binding A Spell (Farrar & Farrar) ...............................157
          Blood Sacrifice (Althea Whitebirch) .............................547
          Burning Times, The (Marios) .....................................951
          C.O.G. Pledge ...................................................309
          Channeling (Jast) ...............................................969
          "Condensed" Definition of Wicca (Lady Phoenix) ..................948
          Candle Colors ...................................................982
          Candle Magic ....................................................417
          Candle Scents ...................................................988
          Candlemas (Gwydion) .............................................537
          Candlemas (Mike Nichols) ........................................168
          Catharsis Circle (Judy Harrow).....................................8
          Cauldrons (Elemental)............................................420
          CELTIC NUMEROLOGY (Mike Nichols) ................................454
          CELTIC BIBLIOGRAPHY (Rowan Moonstone) ...........................298
          Chants w/ASCII Notation (L.A.Hussey) ...........................1081
          Chaos Magic (Mark Chao) .........................................398
          Charge of the Phone Goddess (Magenta Griffith) ..................759
          Charge of the Goddess, The ......................................193
          Charge of The Horned God, The ...................................936
          Check List for A Well Working Group (Earthrite BBS) .............957
          Church of All Worlds ............................................353
          Christian "Cults" ..............................................1000
          Circle Closing ..................................................540
          Circle Casting (Avaloian)........................................541
          Circle Purification for Asthmatics ..............................780
          Circle Casting (after Valiente and Farrar) ......................130
          Circles, why use them? (Mel White) ...............................65
          Cleansing (Rowan Moonstone) .......................................2
          Comparison of Wicca and Christianity.............................622
          Computer Blessing (Zahai Stewart) ...............................757
          Coven Offices ...................................................762
          Coven Leadership ................................................543
          Covenant of the Goddess .........................................305
          Consciousness & Politics  (Carol Moore).........................

                                             i

                               TABLE OF CONTENTS (continued)
          Craft Ethics (J. Crowley) .......................................751
          Creation Story ..................................................619
          Creed Of The People Of God (Catholic) ..........................1005
          Crone Energies (Grey Cat) .......................................559
          Crystals, their care and feeding (Matrika).......................413
          Cult Danger Evaluation Frame (P.E.I.Bonewits) ...................343
          CUUPS (C.O.G. Salt Lake City) ..................................1002
          "Dark Night of the Soul".........................................286
          DCW Landmarks ...................................................492
          Degrees within Covens ...........................................623
          Deity Engineering Worksheet .....................................607
          Denver Area Wiccan Network ......................................200
          Descent of The Goddess (Sewna Silvara) ..........................750
          Dianic Wicca (Inanna Seastar) ...................................614
          Divination (Bibliography) .......................................605
          Divination (RMPJ) ...............................................603
          Drawing Down the Moon ...........................................557
          Dream Problem Solving ...........................................573
          Dream Bibliography ..............................................576
          Dream Life ......................................................571
          Dream-News ......................................................567
          Dreams Precognition .............................................575
          Dying God (Ammond ShadowCraft)...................................685
          Eclectic Circle Ceremony (Durwydd) ...............................40
          EcoMagick .......................................................614
          Eight Paths to Altered States (Carrie McMasters).................222
          Elements, A Hermetic Summoning (Marios) .........................960
          Elemental Correspondences (from Starhawk) .......................979
          Elemental Correspondences .......................................560
          Ethics and Morals (RMPJ) ........................................315
          Ethics and Magick (Warren Stott) ................................415
          Ethics and Love Magick (Mike Nichols) ...........................554
          Ethics or Etiquette .............................................565
          Etymology of "Wicca" ............................................356
          Evolution of Wiccan Ritual (Paul Hume) ..........................946
          Exorcism ........................................................613
          Festivals .......................................................587
          Film Guide '89 (Mike Nichols)....................................528
          First Degree, What is it? .......................................351
          FISH (Creative use of Christian Symbology) ......................611
          Five Fold Kiss ..................................................744
          Fool ............................................................590
          Fortune, The (RMPJ) .............................................953
          Full Deck Tarot Spread ..........................................625
          Full Moon Ritual (Seastrider)....................................634
          Fundamentals of Human Ecology ...................................616
          Glossary (Rowan Moonstone & Durwydd MacTara) ....................206
          Gnosticism.......................................................694
          God/Goddess Balance (Adrienne)...................................223
          Golden Dawn (Calif.).............................................689
          Golden Dawn Training (outline)...................................691
          Goodwife (Story by L.A. Hussey) .................................644
          Great Rite, The (Symbolic) ......................................656
          Greek Fire Initiation............................................982
          Halloween, Origins of (Rowan Moonstone) ..........................26
          Handfasting ......................................................68
          Harvest Home (Mike Nichols) .....................................176
          Harvest Thoughts (Gary Dumbauld) ................................630
          Harvest Home - 1987 (Michael Fix) ................................13

                                            ii

                               TABLE OF CONTENTS (continued)
          Heal The Earth (a meditation) ...................................661
          Healing (one method) ............................................655
          Healing Myth (Nihasa) ...........................................165
          Helpful Hints (Humor) ...........................................966
          Heretic's Corner (RMPJ) .........................................869
          Heyokah (RMPJ) ..................................................632
          Hidden Codes in the Torah .......................................733
          High Technology Meets The Ancient Wisdom ........................964
          History (Weyland Smith) .........................................786
          History of Witch Craft ..........................................791
          Homeblessing (Selena Fox) .......................................663
          Hypnosis 101 ....................................................667
          Imbolc (Solitary Ritual) ........................................664
          Initiation, Outdoor (adaptation) .................................72
          Initiation (Brad Hicks) ..........................................50
          Introductory Book List ..........................................926
          INVOCATIONS
               Freyja (unknown) ............................................56
               Frigg (Russ Anderson) .......................................55
               Brigit (Russ Anderson) ......................................57
               Baldur (unknown) ............................................55
               Freyr (unknown) .............................................56
               Herne (unknown) .............................................57
               Thorr (unknown) .............................................58
          Irish Myth Concordance (Mike Nichols) ...........................422
          Ishtar ..........................................................740
          Issian Circle (Matrika) ..........................................59
          K.A.M. ..........................................................735
          Kabballah (Colin Low)............................................236
          Kali and Modern Physics .........................................730
          Keltria (The Henge of) ..........................................739
          Lady Day (Mike Nichols) .........................................171
          Lammas (Mike Nichols) ...........................................174
          "Landmarks" (D.C.W.) ............................................990
          LBRP, an Essay (Tim Maroney) ....................................103
          Learning Process ................................................962
          Lilith (BBS Conversation) ......................................1083
          LLEW, Death of (Mike Nichols) ...................................179
          Lucid Dreaming (Omni Magazine) ..................................955
          MABON Outline (anonymous) ........................................43
          Magick, Physics, & Probability (Hurn) ...........................811
          Magick (A. Crowley) .............................................817
          Magick Vs. Prayer (Salgamma) ....................................684
          Magickal Book List ..............................................923
          Magick Course Outline (Amber K.).................................815
          Magickal Ethics (Judy Harrow) ...................................502
          Magickal History (Fra.: Apfelman) ...............................406
          Magickal Definitions (RMPJ) .....................................814
          Magickal Laws (after P.E.I. Bonewits) ...........................831
          Magickal Musical Selection Guide ...............................1079
          Magickal Pyramid, The (Durwydd MacTara).........................1096
          Magickal Stones & Gems ..........................................912
          Manhood Rituals (RMPJ) ..........................................760
          Mantra Web technique ............................................288
          Mayan Deities (777 Supplement) ..................................834
          Mayday Celebration (Mike Nichols) ...............................837
          MAYDAY Celebration (Mike Nichols) ................................79
          Media Management (Windfire Coven) ...............................851
          Maychants (4) (Tanscribed by SeaStrider).........................911

                                            iii

                               TABLE OF CONTENTS (continued)
          Memory & Perception, a new Model (Paul Seymour).................1077
          Midsummer (Mike Nichols) .........................................45
          Mind Control Techniques (Dick Sutphen) ..........................512
          Models of Magick (incomplete)....................................216
          Modern Pagaism, Q&A .............................................920
          Modern Pagan Persecution (Jonathan Hutchins) ....................942
          Mothers Day Message ............................................1076
          Monotheism vs. Polytheism (Dan Holdgriewe) ......................941
          Mycenaen Mysteries (J. Teller)...................................365
          Mystical Pentagram ..............................................110
          Nature Spirit Magick (Larry Cornett) ............................357
          Necromancy (reprint) ............................................841
          Neo-Pagan Ritual (Brad Hicks) ....................................77
          Neo-Paganism (J. Brad Hicks) ....................................329
          NeoPagism (Eric S. Raymond) .....................................333
          NLP- Applied Magic (Brandy Williams).............................459
          NROOGD SAMHAIN - 1987 (l.a. Hussey) ..............................21
          Occult Resurgence, A theory .....................................224
          ODINISM, What is it? ............................................764
          Open Circle Ethics (Brandy Williams) ............................377
          Open Letter to A New Witch ......................................910
          Open Letter to Selena Fox (Isaac Bonewits) .....................1089
          Opening (ending) The Circle ......................................12
          Origins of the Mandan (Madoc) ...................................949
          Pantacle, The (Gary Dumbauld) ...................................392
          Personal effects of Ritual (Nihasa) .............................868
          Polarity and Single Sex Covens (Marios) .........................945
          Pornography & Pagan Ideals ......................................972
          Power Animals (RMPJ).............................................411
          Psychic Self-Defense ............................................594
          Psychic Attack ..................................................563
          "Quantum" Kaballah...............................................282
          Quantum Magick (Larry Cornett) ..................................857
          Quilting and "Craft" (J.M. Cortese) ............................1103
          Rainforest Ritual (Michael Harismedes, 1988) ....................212
          Ritual Bath (Sewna Silvara) .....................................745
          Runes, What are they? (Lokrien) .................................215
          Runic Thorn Ritual (Faunus) ....................................1097
          Sangreal Sodality, The (Alfgar Maharg) ..........................944
          Samhain Notes (Farrar)...........................................143
          Samhain Ritual (L. A. Hussey) ....................................19
          Samhain Ritual (O.T.O.) .........................................145
          Samhain (United Wiccan Church) ..................................141
          Satanism vs. Wicca (Diane Vera)..................................194
          Saxon Wicca (Matrika) ...........................................158
          Scorpio Dragon (Sewna Silvara) ..................................749
          Second Degree (Gary Dumbauld) .....................................3
          Sex and Magick (Fra. Apfelmann)..................................231
          Shamanic Binding (Gaffer Maccluiunn) ............................937
          Shamanic Lifeways Fellowship (Michelle Haas) ....................384
          Smudging (Michelle Haas) ........................................184
          Solitary Moon Rite, Issian (Ellen Cannon Reed) .................1100
          Sophia and Gnosticism (Terry J. McCombs) .......................1105
          Spitual Emergence or Emergency (Paul Seymour) ...................939
          Spring Equinox (Farrar and Farrar) ..............................182
          Standing Stones Book Of Shadows (Scott Cunninham) ..............1010
          Strings On The Winds (Bardic Fiction)............................778
          "Super-Dimensionality" ..........................................289
          Taleisin's thoughts .............................................676

                                            iv

                               TABLE OF CONTENTS (continued)
          Tea Ritual (Sewna Silvara, Triskelion)...........................747
          Technology and The Craft (Fun!) .................................132
          The Postures of Ecstasy .........................................617
          Tool List (Seastrider) ..........................................136
          Tool Blessing Ritual ............................................122
          Tool Consecration ................................................17
          Traditional Wicca (K.A.M.) ......................................186
          Trickster Energies ..............................................234
          Twelve Exercises Nobody Needs ...................................619
          Wartime (Michelle Haas, 1991) ...................................117
          Watch Towers, Rethinking The (Mike Nichols) .....................344
          What is WICCA? (Texas Pamphlet) .................................322
          What is Shamanism? (Michelle Haas) ..............................354
          What is Wicca? (Amber K.) .......................................340
          Wicca, from My Point of View (Lady Phoenix) .....................149
          Wiccan Information Network .....................................1087
          Wiccan Way, The .................................................192
          Wiccan Pentagram Ritual (Paul Hume) ..............................98
          Wiccan Traditions, A comparison (Hurn, RMPJ) ....................154
          Wiccan Path (Madoc)..............................................227
          Wiccan Shamanism (Selena Fox) ...................................162
          Wiccan Principles (American Council of Witches, 1974)............190
          Wiccan Rede, An Exegesis (Judy Harrow) ..........................317
          Witchcraft Q&A (Dr. Leo Martello) ...............................150
          Witches Creed (Doreen Valiente_ .................................320
          Women vs. Men (Michele Haas).....................................195
          YULE (Mike Nichols) ..............................................84
          Yule in Britain (Tana) ...........................................94
          Yule Ritual (Starhawk) ...........................................88

                                             v

                                                                             453

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                 TOWARD A CELTIC NUMEROLOGY
                 ==========================
                       by Mike Nichols

          '...I have been a word among letters.'
                    --the Book of Taliesyn, VIII

                  What's in a word?  Or a name?  What special power resides in a
          word, connecting it  so intimately  to the very  thing it  symbolizes?
          Does  each  word or  name have  its own  'vibration', as  is generally
          believed by those of us who  follow the Western occult tradition?  And
          if so, how do we begin to unravel its meaning?  Just what,
          exactly, is in a word?  Well, LETTERS are in a word.  In fact, letters
          COMPRISE the word.  Which is why Taliesyn's remark had always puzzled
          me.  Why didn't he say he had  been a 'letter among words'?  That,  at
          least, would seem to make more logical sense than saying he had been a
          'word among letters', which seems backwards.  Unless...

              Unless he was trying to tell us that the word is NOT the important
          thing -- the critical thing is the LETTERS that make up a word!  The
          Welsh  bard  Taliesyn was,  after  all, a  pretty gifted  fellow.   He
          certainly  put all the other bards at  Maelgwyn's court to shame.  And
          over the years,  I've learned never to take  his statements lightly --
          even  his most enigmatic statements.  Perhaps he was really suggesting
          that, in order to  understand the true meaning of a  word or name, one
          must first analyze  the letters that comprise it.   Of course, this is
          certainly not a new theory.  Any student of arcane lore would at
          once recognize this concept as belonging in the opening remarks of
          any standard text on numerology.   But to read the same meaning behind
          a line  of poetry penned  by a  6th century  Welsh bard may  be a  bit
          surprising.  Is  it possible that  the Celts had  their own system  of
          numerology?

              Let us begin the quest by asking ourselves what we know about
          numerology in general.  Most of our modern knowledge of numerology has
          been gleaned from ancient Hebrew tradition, which states that the true
          essence of anything is enshrined  in its name.  But there are  so many
          names  and words in  any given language  that it  becomes necessary to
          reduce each word to one of a small number of 'types'  -- in this case,
          numerological types  from 1 to 9  (plus any master numbers  of 11, 22,
          etc.).  This  is easily accomplished by assigning a numerical value to
          each letter of the alphabet, i.e. A=1, B=2, C=3,  and so on.  Thus, to
          obtain the numerical value  of any word, one simply has  to add up the
          numerical values of  all the letters which comprise the  word.  If the
          sum is a two digit number, the two digits are then added to each other
          (except in  the case  of  11, 22,  etc.) to  obtain  the single  digit
          numerical value  of the  entire word,  which may  then be analyzed  by
          traditional Pythagorean standards.

                                                                             454

                  The problemhas always been howto be sure ofthe numerical value
          of each  letter.  Why SHOULD  A equal 1, or  B equal 2, or  Q equal 8?
          Where did these values  come from?   Who assigned them?   Fortunately,
          the  answer to  this is  quite  simple in  most cases.   Many  ancient
          languages used letters of the alphabet to stand for numbers (Roman
          numerals being the most familiar example).  Ancient Hebrew, for
          instance, had no purely numerical symbols -- like our 1, 2, 3, etc. --
          so their letters of the alphabet  had to do double duty as numbers  as
          well.   One  had to discern  from the  context whether  the symbol was
          meant as letter or number.  This was true of classical Latin, as well.
          Thus, in  languages such  as these,  it is  easy to  see how a  number
          became associated with a letter:  the letter WAS the number.

              It is a bit more difficult to see how the associations in 'modern'
          numerology came into being.   The modern numerological  table consists
          of the numbers 1  through 9, under which the alphabet from A through Z
          is written in standard order:

             1   2   3   4   5   6   7   8   9
             ---------------------------------
             A   B   C   D   E   F   G   H   I
             J   K   L   M   N   O   P   Q   R
             S   T   U   V   W   X   Y   Z

          This arrangement seems somewhat arbitrary, at best.  At the very
          least, it is difficult to sense any 'intrinsically meaningful'
          relationship between a letter and its numerical value.  After all, our
          modern alphabetical symbols and  our modern numerical symbols (Arabic)
          come from  two completely different sources and cultures.

                  For this  reason, many  contemporary numerologists  prefer the
          ancient  Hebrew  system  because, at  least  here,  there  is a  known
          connection between letter  and number.   However, when  we attempt  to
          adapt this system to the English language, a whole new set of problems
          crops up.   For one,  the entire alphabet  is arranged in  a different
          order and some of our modern letters have NO Hebrew equivalents.
          Thus, based on the Hebrew alphabet, the only letters for which we have
          numerical values are the following:

            1    2    3    4    5    6    7    8
            ------------------------------------
            A    B    G    D    H    V    Z    P
            Y    K    L    M    N    W
            Q    R    S    T

                  Obviously, a modernnumerologist wouldn't get veryfar with this
          table.   In order to compensate for  the missing letters in the Hebrew
          system,  most modern  textbooks  on numerology  'fill in'  the missing
          letters  by 'borrowing' numerical values from the Greek alphabet, thus
          mixing cultural symbols in  an eclectic approach that is  not entirely
          convincing.

                                                                             455

              Another problem is the exclusion of the number 9 from the table --
          which  modern textbooks often 'explain' by saying that the Hebrews did
          not  use the number 9, since it  was a 'sacred' and 'mystical' number.
          The  real truth,  however, is  far less  esoteric.   The fact  is, the
          Hebrew alphabet  DID have letters with the numerical value of 9 -- the
          letters  Teth and  Sade.    But,  since  Teth and  Sade  do  not  have
          equivalents in our modern English alphabet, the 9 value must be left
          out.

              And finally, it is once again difficult to see any INTRINSIC
          relationship  between a Hebrew  letter and  the number  it represents.
          Why  should one symbol stand for  1, or another for  2, or yet another
          for 3, and so on?  The whole superstructure seems somewhat shaky.

                  But letus now turn our attention to a Celtic alphabetic system
          called the  'Ogham'.  This alphabet  is written by making  a number of
          short  strokes (from 1  to 5) below,  above, or through  a 'base line'
          (which  in practice tended to be the edge of a standing stone).  Thus,
          A, O, U, E, and I would be written, respectively:

           ---/----//----///----////----/////---

          Of course,  in this system  it is  easy to  see how  a letter  becomes
          associated with  a number, since the numerical value of each letter is
          implicit. Thus,  A=1, O=2, U=3,  E=4, and I=5.   (It is true  there is
          much  disagreement and confusion among  modern scholars as  to how the
          Ogham alphabet should  be rendered.   Further, a  number of  different
          Oghams seem to have been employed at various times by different
          Celtic  cultures.  But this  confusion usually centers  on whether the
          strokes should be above, below, or through the base line -- NOT on the
          number of  strokes used.  On  that point, there is  general agreement.
          And  though  orientation to  the  base line  is important,  it  is not
          essential  to our discussion of numerology, since we need only concern
          ourselves with the NUMBER of strokes used.)

                  Thus, based on  the work  of such scholars  as P.C. Power,  S.
          Ferguson, D. Diringer,  I. Williams, L. Spence, and D.  Conway, I have
          synthesized the following table of Celtic numerology:

             1       2       3       4       5
             ---------------------------------
             A       D       T       C       I
             B       G       U       E       N
             H       L       V       F       P
             M       O       W       J       Q
                     X               K       R
                                     S       Y
                                             Z

                                                                             456

          Using this table, the student of Celtic numerology would then proceed
          to analyze  any word in the generally accepted manner.  One should not
          be  concerned that the numbers  6, 7, 8,  and 9 do not  appear in this
          system,  as the  Ogham alphabet had  NO letters with  these values (as
          opposed to the Hebrew alphabet which DID have letters with the missing
          9 value, as  mentioned earlier).   Another consideration  is that  the
          Ogham alphabet is just that -- an alphabet.  It never represented
          any particular language, and historically it has been employed by
          many different languages.  Again by contrast, the Hebrew alphabet was
          structured  for a particular language  -- Hebrew --  and many problems
          arise when we  attempt to adapt it to  a language for which it  is not
          suited.

                  Althoughthe Ogham alphabet onlyhas letter valuesfrom 1 through
          5, all of the numbers from 1 through 9 (plus any master numbers of 11,
          22, etc.) will be used in the final analysis (just as in the Hebrew
          system).   To understand  how this works,  let us try an  example.  We
          will use the name of the Welsh goddess Rhiannon:

             R + H + I + A + N + N + O + N
             5 + 1 + 5 + 1 + 5 + 5 + 2 + 5 = 29
                                     2 + 9 = 11

              Most numerologists will agree that
          11 is a 'master number' or 'power number' and therefore it is not
          further reduced by adding the two  digits (although, if one does this,
          1 + 1 = 2, and 2 is  considered the first even and feminine number  in
          the numerical sequence, certainly appropriate for a Welsh Mother
          Goddess).  Viewed as an 11, the analysis is usually that of someone
          who is on a 'higher plane of existence' (certainly appropriate for
          a goddess), someone who brings 'mystical revelation'.  Often this is
          someone who feels slightly distant from the people surrounding him or
          her, and  who has trouble  feeling any  real empathy  for them  (which
          seems  to fit  a faery  queen  who has  come to  live in  the  land of
          mortals).  Also, this is sometimes the number of the martyr,
          or  of someone unjustly accused (which is certainly true of Rhiannon's
          story as  told in the 'Mabinogi',  in which she is  falsely accused of
          destroying her own son).

                  By way of contrast,the 'modern' system would haveRhiannon be a
          3, a  somewhat inappropriate masculine  number (not that  all feminine
          names should  always yield a feminine number -- but one would at least
          expect it to do so in the case of an archetypal mother goddess).   The
          Hebrew system would yield an even more inappropriate 4, that being the
          number  of the  material  world and  all  things physical  (and  since
          Rhiannon hails from faery, she is definitely not of this material
          plane.)

                                                                             457

              By now, some of my more thoughtful readers may think they see some
          inconsistency in my approach.  Why have I gone to so much trouble to
          point up the flaws in traditional systems of numerology (even going so
          far  as to  suggest an  entirely  new system),  only to  fall back  on
          interpretations of  the numbers  that are  strictly traditional?   The
          reason is this:   all of my  objections thus far have  been limited to
          METHODOLOGY.    When  it comes  to  interpreting  the  meaning of  the
          numbers, I have no  quarrel with the traditional approach,  since here
          we enter the field of universal symbolism.  All systems of
          numerology, be  they Hebrew,  modern, Oriental,  or whatever,  tend to
          attach the same  interpretive meaning to the numbers.   When Three Dog
          Night sings, 'One is  the loneliest number that you'll  ever know...',
          it  is a statement which is  immediately understood and agreed upon by
          people from  widely diverse cultures.  And the same holds true for all
          other numbers, for we are here dealing with archetypal symbols.

              It is worth repeating that, although I believe this system to have
          a firm theoretical basis, it is still in an embryonic state -- highly
          tentative, highly speculative.   To the  best of my  knowledge, it  is
          also  an original contribution to the field of numerology.  While some
          writers (notably Robert Graves in 'The White Goddess') have dealt with
          the numerical values  of Ogham letters, I believe this  article is the
          first instance of employing it specifically as a system of numerology.
          I have spent many long hours working with Celtic numerology -- putting
          abstract  theory  to use  in practical  application  -- but  much work
          remains to be  done.  For this  reason, I would be happy  to hear from
          readers who are interested in the subject and who would like to
          share their own experiences and thoughts.

                                                                             458

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                                             Bare Bones

                                   Third Degree Elevation (spoof)

                        (Emphasis on action with minimal vocal requirements.)

                                              by Orion

          1. Ritual Bath - Both play in water for an inappropriately long time.

          2. Casting of Circle - Cast in the usual manner with items at hand.

          3. Reason and  Challenge - "You're here for Thirds.  Are you ready for
          the test?

          4. Response - "Ready, willing and able!"

          5. The Mystery - Perform Great Rite multiple times until sated or worn
          out.

          6. Cakes and Wine - Required in order to continue.

          7. Reprise - Repeat step 5 if desired.

          8. Closing of Circle - Must be done before falling asleep.

                                                                             463

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                         BELTANE

                This a Pagan Ritual file, of interest to Neo-Pagans,specifically
          Wiccan based religions.

               Equipment- see standard list

               Set up  a candle in each of the four cardinal directions. Lay the
          rest of the tools on  the altar cloth or near it. The altar  can be on
          the ground, a  table, a rock  or a stump. The  altar should be  in the
          center or  just north of center  of the Circle. Light  the six candles
          and the incense, start the music and begin the ritual.
               The  Beltane ritual should start before sunrise or in the evening
          of April 30th. This is to welcome the sun in and to make effective use
          of the bonfire. The party or the ritual should finish  some time after
          sunrise.

                               THE RITUAL

          Facing North,  the High Priest  and Priestess  kneel in  front of  the
          altar with him  to her right. She puts the bowl of water on the altar,
          places the point of her athame in it and says:

               "I exorcise  thee, O Creature of  Water, that thou cast  out from
          thee all impurities and uncleanliness of the world of phantasm; in the
          names of Cernunnos and Aradia"

          She then puts down her athame and  holds up the bowl of water in  both
          hands. The  High Priest puts the bowl  of salt on the  altar, puts his
          athame in the salt and says:

               "Blessings be upon this  Creature of Salt; let all  malignity and
          hindrance  be cast  forth hencefrom,  and let  all good  enter herein;
          wherefore so I bless thee,that thou     mayest aid me, in the names of
          Cernunnos and Aradia."

          He then puts down his athame and pours the salt into the bowl of water
          the  High Priestess is holding.  The High Priest  then stands with the
          rest of the  Coven outside the Circle.  The High Priestess  then draws
          the Circle  with the sword,  leaving a  gap in the  Northeast section.
          While  drawing the Circle, she should visualize the power flowing into
          the Circle from  off the end of the  sword. She draws the Circle  in a
          East to North or deosil or clockwise direction. She says:

               "I conjure thee, O Circle of Power, that thou beest a meeting
               place of love and joy and truth; a shield against all wickedness
               and  evil; a boundary  between men and  the realms  of the Mighty
          Ones; a rampart and protection that shall preserve and contain   t h e
          power     that we shall raise within thee. Wherefore do I bless  thee
          and  consecrate thee, in the names of Cernunnos and Aradia."

                                                                             464

          The High Priestess lays down the sword and admits the High Priest with
          a kiss while spinning him deosil and whispers:

               "Blessed Be"

          He then admits a women the  same way. Alternate-male-female-male. Then
          the High Priestess  finishes closing  the Circle with  the sword.  She
          then  names three  witches to  help strengthen  the Circle.  The first
          witch  carries the bowl of  consecrated water from  East to East going
          deosil, sprinkling  the perimeter as  she/he goes. They  then sprinkle
          each  member in  turn. If  the witch  is male,  he sprinkles  the High
          Priestess last who  then sprinkles  him. If female  she sprinkles  the
          High Priest last, who then sprinkles  her. The bowl is replaced on the
          altar.  The second witch takes the incense burner around the perimeter
          and  the third takes one of the  altar candles. While going around the
          perimeter, each person says:

               "Black spirits and white,
               Red spirits and grey,
               Harken to the rune I say.
               Four points of the Circle, weave the spell,
               East, South, West, North, your tale tell.
               East is for break of day,
               South is white for the noontide hour,
               In the West is twilight grey,
               And North is black, for the place of power.
               Three times round the Circle's cast.
               Great ones, spirits from the past,
               Witness it and guard it fast."

          All the  Coven pickup their  athames and face  the East with  the High
          Priest and Priestess  in front, him on  her right. The  High Priestess
          says:

               "Ye Lords of the Watchtowers of the East, ye Lords of Air;  I  do
          summon, stir, and call  you up to witness our  rites and to guard  the
          Circle."

          As she speaks  she draws the  Invoking Pentagram of  Earth in the  air
          with her athame:

                                   1,6

                                4       3
 
 
                                  2 7 5

          The High  Priest and  the rest  of the Coven  copy her  movements with
          their  athames. The  High  Priestess turns  and  faces the  South  and
          repeats the summoning:

               "Ye Lords of the Watchtowers of the South, ye Lords of Fire; I do
               summon,  stir and call you up, to  witness our rites and to guard
          the Circle."

                                                                             465

          She does the same pentagram and then faces West and says:

               "Ye  Lords of the Watchtowers of the  West, ye Lords of Water, ye
          Lords of Death and Initiation; I do summon, stir, and call you   u p ,
          to witness our rites and to guard the Circle."

          She faces North with rest of the Coven and says:

               "Ye Lords  of the Watchtowers  of the North,  ye Lords of  Earth;
          Boreas, thou gentle guardian of the Northern Portals; thou  powerful
          God and gentle Goddess; we do summon, stir and call you     up,     to
          witness our rites and to guard the Circle."

          The Circle is completed and  sealed. If anyone needs to leave,  a gate
          must be  made. Using  the sword, draw  out part  of the Circle  with a
          widdershins or  counter-clockwise  stroke. Immediately  reseal it  and
          then repeat the opening and closing when the person returns.

          In this part  of the ritual the Goddess becomes  incarnate in the High
          Priestess.  The High Priestess stands  in front of  the altar with her
          back to it. She holds  the wand in her right hand and  the scrounge in
          her left.  She crosses her  wrists and  crosses the wand  and scrounge
          above them  while holding them close  to her breast.   The High Priest
          stands in front of her and says:

               "Diana, queen of night
               In all your beauty bright,
               Shine on us here,
               And with your silver beam
               Unlock the gates of dream;
               Rise bright and clear.

               On Earth and sky and sea,
               Your magic mystery
               Its spell shall cast,
               Wherever leaf may grow,
               Wherever tide may flow,
               Till all be past.
               O secret queen of power,
               At this enchanted hour
               We ask your boon.

               May fortune's favor fall
               Upon true witches all,
               O Lady Moon!

          The  High Priest kneels  before the High  Priestess and gives  her the
          Five Fold Kiss; that is, he kisses her on both feet, both knees, womb,
          both breasts, and  the lips, starting with the right  of each pair. He
          says, as he does this:

               Blessed be thy feet, that have brought thee in these ways.
               Blessed be thy knees, that shall kneel at the sacred altar.
               Blessed be thy womb, without which we would not be.
               Blessed be thy breasts, formed in beauty.
               Blessed be thy lips, that shall utter the Sacred Names."

                                                                             466

          For the kiss  on the lips, they embrace, length  to length, with their
          feet  touching each others. When he  reaches the womb, she spreads her
          arms wide, and the  same after the kiss  on the lips. The High  Priest
          kneels again and invokes:

                          "I invokethee andcall uponthee, MightyMother ofus all,
          bringer of  all fruitfulness; by  seed and root,  by bud and  stem, by
          leaf  and flower  and fruit,  by life  and love  do  I invoke  thee to
          descend upon the body of this thy  servant and priestess."

          During this invocation he touches her with his right forefinger on her
          right breast, left breast,  and womb, repeats the set and  finally the
          right  breast. Still kneeling, he spreads  his arms out and down, with
          the palms forward and says:

                  "Hail Aradia! From the Amalthean Horn
                   Pour forth thy store of love;
                   I lowly bend Before thee, I adore thee to the end,
                   With loving sacrifice thy shrine adore.
                   Thy foot is to my lip (he kisses her right foot)
                   my prayer up borne Upon the rising incense smoke;
                   then spend  Thine ancient love, O Mighty One, descend
                   To aid me, who without thee
                   am forlorn."

          The  High Priest  stands up  and steps  backwards. The  High Priestess
          draws the  Invoking Pentagram of  Earth in the  air with the  wand and
          says:

                  "Of the Mother darksome and divine
                   Mine the scrounge, and mine the kiss;
                   The five point star of love and bliss
                   Here I charge you in this sign."

          The High Priest says:

               "Listen to the words of the Great Mother; she who of old was also
                          calledamong manArtemis,Astarte, Athene,Dione,Melusine,
          Aphrodite, Cerridwen, Dana, Arianhod, Isis and by many other names."

          The High Priestess, who should be in a trance, says as the Goddess:

               "Whenever you have need of anything,  once in a month, and better
          it be  when the Moon  is full, then shall  ye assemble in  some secret
          place  and adore the spirit of me, who  am Queen of all witches. There
          shall ye assemble,  ye who are fain to learn all sorcery, yet have not
          won its deepest  secrets; to these  will I teach  things that are  yet
          unknown.  And ye shall be free from slavery; and as a sign that  ye be
          really free, ye shall be naked in your rites; dance, sing, feast, make
          music and  love, all in  my praise.  For mine  is the  ecstasy of  the
          spirit,  and mine also is  joy on earth;  for my law is  love unto all
          beings.  Keep pure  your highest  ideal; strive  ever towards  it; let
          naught stop you or turn you aside. For mine  is the cup of the wine of
          life,  and the  Cauldron  of Cerridwen,  which is  the  Holy Grail  of
          Immortality. I am the gracious Goddess, who gives the gift of joy unto
          the  heart of man.   Upon  Earth, I give  the knowledge  of the spirit
          eternal; and beyond death, I give peace and freedom, and reunion  with
          those who have gone before. Nor do I demand sacrifice; for behold I am
          the Mother of  all living things, and  my love is poured out  upon the

                                                                             467

          earth. I who am the white Moon among the stars, and the mystery of the
          waters, and the desire of the heart of man, call unto thy soul. Arise,
          and come unto me. For  I am the soul of nature, who gives  life to the
          universe. From  me all  things proceed,  and unto me  all things  must
          return;  and  before  my face,  beloved  of  Gods and  men,  let thine
          innermost divine self be enfolded in  the rapture of the infinite. Let
          my  worship  be within the heart that rejoiceth;  for behold, all acts
          of love and pleasure are my rituals. And therefore let there be beauty
          and  strength, power  and compassion,  honor and  humility,  mirth and
          reverence within you.
                          And thouwho seekest to seekfor me, know thyseeking and
          yearning shall avail thee not unless thou  knowest the mystery; and if
          that which thou seekest thou  findest not within thee,thou will  never
          find  it without  thee. For  behold, I  have been  with thee  from the
          beginning; and I am that which is attained at the end of desire."

          This declamation can be said by the High Priestess, the High Priest or
          the Coven as a whole.

                  "Hear now the words of the witches,
                   The secrets we hid in the night,
                   When dark was our destiny's pathway,
                   That now we bring forth into the light.
                   Mysterious Water and Fire,
                   The Earth and the wide ranging Air,
                   By hidden quintessence we know them,
                   And will keep silent and dare.
                   The birth and rebirth of all nature,
                   The passing of winter and spring,
                   We share with the life universal,
                   Rejoice in the magical ring.
                   Four times in the year the Great Sabbat Returns,
                   and the witches are seen
                   At Lammas and Candlemas dancing,
                   On May Eve and old Hallowe'en.
                   When day time and night time are equal,
                   When sun is at greatest and least,
                   The four lesser Sabbats are summoned,
                   Again witches gather in feast.
                   Thirteen silver moons in a year are,
                   Thirteen is the Coven's array.
                   Thirteen times at Esbat make merry,
                   For each golden year and a day.
                   The power was passed down the ages,
                   Each time between woman and man,
                   Each century unto the other,
                   Ere time and ages began.
                   When drawn is the magical circle,
                   By sword or athame of power,
                   It's compass between the two worlds lies,
                   In the land of shades that hour.
                   This world has no right to know it,
                   And the world beyond will tell naught.
                   The oldest of gods are invoked there,
                   The Great Work of Magic is wrought.
                   For two are the mystical pillars,
                  That stand at the gate of the shrine,
                  And two are the powers of nature,
                  The forms and the forces of the divine.
                  The dark and the light in succession,

                                                                             468

                  The opposites each unto each,
                  Shown forth as a God and a Goddess:
                  This did our ancestors teach.
                  By night he's the wild wind's rider,
                  The Horn'd One, the Lord of the Shades.
                  By day he's the King of the Woodland,
                  The dweller in green forest glades.
                  She is youthful or old as she pleases,
                  She sails the torn clouds in her barque,
                  The bright silver lady of midnight,
                  The crone who weaves spells in the dark.
                  The master and mistress of magic,
                  They dwell in the deeps of the main,
                  Immortal and ever renewing,
                  With power to free or to bind.
                  So drink the good wine to the Old Gods,
                  And dance and make love in their praise,
                  Till Elphames's fair land shall receive us
                  In peace at the end of our days.
                  And Do What Thou Wilt
                  shall be the challenge,
                  So be it in love that harms none,
                  For this is the only commandment,
                  By magic of old, be it done!
                  Eight words the Witches Creed fulfill:
                  If It Harms None, Do What Thou Will!

          The High Priest faces the Coven, raises his arms wide and says:
                  "Bagabi lacha bachabe Lamac cahi achababe
                   Karellyos
                   Lamac lamac
                   bachalyas
                   Cabahag sabalyos
                   Baryolos
                   Lagaz atha cabyolas
                   Samahac atha
                   famolas
                Hurrahya!"

          The High Priestess and the Coven repeat:

               "Hurrahya!"

                                                                             469

          The High Priest  and High Priestess  face the  altar. The High  Priest
          continues:

                  "Great God Cernunnos, return to Earth again!
                   Come to my call and show thy self to men.

                  Shepherd of Goats, upon the wild hill's way,
                  Lead thy lost flocks from darkness unto day.

                  Forgotten are the ways of sleep and night
                  Men seek for them, whose eyes have lost the light.

                  Open the door of dreams, whereby man come to thee.
                  Shepherd of Goats, O answer unto me!"

          The High Priest and the rest of the Coven then say:

                  "Akhera goittiakhera beitti!"

          And lower their hands on the second phrase.

          This is a ring dance as usual. This can be replaced or others added as
          desired.   Everyone  should  take  part.  Use   what  music  you  feel
          comfortable with.

                  Walpurgis Night, the time is right,
               The ancient powers awake.

               So dance and sing, around the ring,
               And Beltane magic make.

               Walpurgis Night, Walpurgis Night,
               Upon the eve of May,

               We'll merry meet, and summer greet,
               Forever and a day.

               New life we see, in flower and in tree,
               And summer comes again.

               Be free and fair, like earth and air,
               The sunshine and the rain.

               Walpurgis Night, Walpurgis Night,
               Upon the eve of May,
 
               We'll merry meet, and summer greet,
               Forever and a day.

               As magic fire be our desire
               To tread the pagan way,

               And our true will find and fulfill,
               As dawns a brighter day.

               Walpurgis Night, Walpurgis Night,
               Upon the eve of May,

                                                                             470

               We'll merry meet, and summer greet,
               Forever and a day.

               The pagan powers this night be ours,
               Let all the world be free,
 
               And sorrow cast into the past,
               And future blessed be!

               Walpurgis Night, Walpurgis Night,
               Upon the eve of May,

               We'll merry meet, and summer greet,
               Forever and a day.

          The  Coven spread themselves out around the  Circle. They start a soft
          rhythmic clapping. The High Priestess says:

               "Now  it is  time for  the Oak  King to  impregnate Our  Lady. No
          longer will  she be the Virgin Huntress  and Maiden. She is  now to be
          Hecate, the Queen of Elphame. But first she must catch him."

          This song is from Robert Graves "White Goddess". It is an old Scottish
          Craft song. In it, the High Priest turns into a variety of animals and
          the  High  Priestess chases  him. Starting  with  the High  Priest and
          Priestess, then  followed by the other  couples in the  Coven, the men
          are  chased by  the women.   The  ladies use  a scarf  to signify  the
          capture at the end of the song. The dancers should try to  imitate the
          animals they are playing. The dance and the tune should be slow. After
          all the couples have done so, the High Priestess and Priest repeat it.

          High Priest:

                   "O, I shall go into a hare
                With sorrow and sighing and mickle care,
                And I shall go in the Devil's name
                Aye, till I be fetched hame."

          High Priestess:

                   "Hare, take heed of a bitch greyhound
                Will harry thee all these fells around,
                For here come I in Our Lady's name
                All but to fetch thee hame."

          Coven:

                   "Cunning and art he did not lack
                But aye her whistle would fetch him back."

                                                                             471

          High Priest:

                   "Yet I shall go into a trout
                With sorrow and sighing and mickle doubt,
                And show thee many a merry game
                Ere that I be fetched hame."

          High Priestess:

                  "Trout take heed of an otter lank
                Will harry thee close from bank to bank,
                For here come I in Our Lady's name
                All but for to fetch thee hame."

          Coven:

                  "Cunning and art he did not lack
                But aye her whistle would fetch him back."

          High Priest:

                  "Yet I shall go into a bee
                With mickle horror and dread of thee,
                And flit to hive in the Devil's name
                Ere that I be fetched hame."

          High Priestess:

                  "Bee, take heed of a swallow hen
                Will harry thee close, both butt and ben,
                For here come I in Our Lady's name
                All but to fetch thee hame."

          Coven:

                  "Cunning and art he did not lack
                But aye her whistle would fetch him back."

          High Priest:
 
                  "Yet I shall go into a mouse
                And haste me unto the miller's house,
                There in his corn to have good game
                Ere that I be fetched hame."

          High Priestess:

                  "Mouse take heed of a white tib-cat
                That never was balked of a mouse or a rat,
                For I'll crack thy bones in Our Lady's name:
                Thus shall thee be fetched hame."

          Coven:

                  "Cunning and art he did not lack
                But aye her whistle would fetch him back."

                                                                             472

          The  High  Priestess  finally catches  the  High  Priest  at the  last
          refrain. She drapes a scarf over his neck to signify her catching him.
          The Maiden and the Coven say:

                          "TheQueen of Elphame has caught herSon who is also her
          Consort. They must  mate so that  the Earth may  bear it's fruits  and
          that man and animal may live. "

          The High Priest and High Priestess, and the rest of the couples in the
          Coven, kiss with vigour. The men should wilt and fade back to the edge
          of  the Circle.   The  women gather  around the  unlit bonfire  or the
          cauldron with the candle in it. The High Priestess says:

               "The Oak King is dead. He has died of his love for the      Lady
          that the  Earth may live. So  has it been  for year after  year, since
          time began.   But the Oak King, the God of  the Waxing year, must live
          so the crops in the Earth can come forth. "

          The Coven shouts:

                          "Kindlethe Beltanefire.Maythe OakKingliveagain. Maythe
          Earth bring forth her fruits, may the animals bear their young and the
          land be fruitful again."

          The High Priestess lights the bonfire using a taper lit from the altar
          candle.  She then says:

                  "Come back to us, Oak King, that the land may be fruitful."

          The men gather around the fire, next to their partners, and the say in
          unison:

               "I am the stag of seven tines;
               I am a wide flood on the plain;
               I am a wind on the deep waters;
               I am a shining tear of the sun;
               I am a hawk on a cliff;
               I am fair among flowers;
               I am a god who sets the head afire with smoke."

          The  High Priestess  and  High Priest  lead  a ring  dance  around the
          bonfire. Start out with "A Tree Song" from Rudyard Kipling's "Weland's
          Sword" story in "Puck of Pook's Hill". The dance should be joyful.

          "Oh, do not tell the Priest of our Art,
                Or he would call it sin;
                But we shall be out in the woods all night,
                Aconjuring summer in!
 
                And we bring you news by word of mouth
                For women, cattle and corn
                Now is the sun come up from the South
 
                With Oak, and Ash and Thorn!"

          Continue  the  dance  with this  song  and/or  any  others that  sound
          appropriate.

                                                                             473

          This chant  goes to the tune  of the old folksong,   "The Lincolnshire
          Poacher":

               Come join the dance, that doth entrance,
               And tread the circle round.
               Be of good cheer, that gather here,
               Upon this merry ground.

               Good luck to we that faithful be,
               And hold our craft so dear,
               For 'tis our delight of a shiny night,
               In the season of the year.

               Oh, 'tis our delight of a shiny night,
               In the season of the year.

               While stars do shine, we pledge the wine
               Unto the Gods of old,
               Nor shall there fail the witch wassail,
               Nor shall their fire grow cold.
               Good luck to we that faithful be,
               And hold our craft so dear,

               For 'tis our delight of a shiny night,
               In the season of the year.

               Oh, 'tis our delight of a shiny night,
               In the season of the year.

               Throughout, about and round about,
               By flame that burneth bright,
               We'll dance and sing, around the ring,
               At witching hour of night.
               Good luck to we that faithful be,
               And hold our craft so dear,

               For 'tis our delight of a shiny night,
               In the season of the year.

               Oh, 'tis our delight of a shiny night,
               In the season of the year.

          Near the end of the dance, the High Priestess should call out the name
          of either  a person or a couple.  They should then jump  over the fire
          while making  a wish.  They should then  rejoin the  ring and  another
          couple or person do it.  When ready, stop the dance and sit down about
          the fire. After a break, perform the Great Rite.

                                                                             474

               The Coven, except for the  High Priestess and High Priest,arrange
          themselves around the perimeter of the circle, man and woman
          alternately as far as possible, facing the center.  The High Priestess
          and High Priest  stand facing each other in the  center of the circle,
          she with her back to the altar, he with his  back to the South.
            The High Priest  kneels before the High Priestess and  gives her the
          Five Fold Kiss; that is, he kisses her on both feet, both knees, womb,
          both breasts, and the lips,  starting with the right of each  pair. he
          says, as he does this:

               "Blessed be thy feet, that have brought thee in these ways.
               Blessed be thy knees, that shall kneel at the sacred altar.
               Blessed be thy womb, without which we would not be.
               Blessed be thy breasts, formed in beauty.
               Blessed be thy lips, that shall utter the Sacred Names.

          For the kiss on the  lips, they embrace, length to length,  with their
          feet touching each others. When  he reaches the womb, she spreads  her
          arms wide, and the same after the kiss on the lips. The High Priestess
          then  lays  herself  down,  face  upwards,  with  her  arms  and  legs
          outstretched to form the Pentagram.

          The  High  Priest  fetches the  veil  and  spreads  it  over the  High
          Priestess's body, covering her  from breasts to knees. He  then kneels
          facing her, with his knees between her feet.

               The High Priest calls a woman witch by name, to  bring his athame
          from the altar. The woman does so and stands with the athame in her
          hands,  about a  yard to  the West  of the  High Priestess's  hips and
          facing her.

          The High Priest  calls a male witch  by name, to bring  the chalice of
          wine from the  altar. He does  so and stands  with the chalice in  his
          hands,  about a  yard to  the East  of the  High Priestess's  hips and
          facing her.  The High Priest  delivers the invocation:

               "Assist me to erect the ancient altar, at which in days past all
                  worshipped;  The altar of all things.
           For in old time, Woman was the altar.  Thus  was  the altar  made and
          placed,  And the  sacred place was the point within  the center of the
          Circle.   As we  have of old  been taught  that the  point within  the
          center is the origin of all things,

               Therefore should we adore it;
               Therefore whom we adore we also invoke.

               O Circle of Stars, Whereof our father is but the younger
               brother, Marvel beyond imagination, soul of infinite space,
                    Before  whom time isashamed, the mind bewildered, and the
          understanding dark,

               Not unto thee may we attain unless thine image be love.
               Therefore by seed and stem, root and bud, And leaf and flower and
              fruit do we invoke thee, O Queen of Space, O Jewel of Light,
               Continuous on of the heavens;  Let it be ever thus

                                                                             475

            That men speak not  of thee as One, but  as None;  And let  them not
          speak of thee at all, since thou art continuous.
            For thou art the point within the Circle, which we adore;  The point
          of life, without which we would not be.

            And in this way truly are erected  the holy twin pillars;  In beauty
          and strength were they erected  To the wonder and glory of all men."

          The High Priest  removes the veil from the High  Priestess's body, and
          hands it to the woman witch, from  whom he takes his athame.  The High
          Priestess  rises  and kneels  facing the  High  Priest, and  takes the
          chalice from the man witch. (Note that both of these handings over are
          done  without the customary ritual kiss. The High Priest continues the
          invocation:

                  "Altar of mysteries manifold,
                  The sacred Circle's secret point
                  Thus do I sign thee as of old,
                  With kisses of my lips anoint."

          The High Priest kisses the High Priestess on the lips, and continues:

               "Open for me the secret way,
                The pathway of intelligence,
                Beyond the gates of night and day,
               Beyond the bounds of time and sense.
               Behold the mystery aright The five true points of fellowship...."

          The  High Priestess holds up  the chalice, and  the High Priest lowers
          the point of  his athame into the  wine. Both use both  of their hands
          for this. The High Priest continues:

               "All life is your own,
               All fruits of the Earth
               Are fruits of your womb,
               Your union, your dance.
               Lady and Lord, We thank you for
               blessings and abundance.
               Join with us, Feast with us, Enjoy with us!
               Blessed Be.

          Then, draw the Invoking Pentacle  of Earth in the air above  the plate
          with the athame.

               "Here where Lance and Grail unite,
               And feet, and knees, and breast, and lip."

          The High  Priest hands his athame  to the woman witch  and then places
          both  his hands  round those of  the High  Priestess as  she holds the
          chalice. He  kisses her, and she sips the wine; she kisses him, and he
          sips the wine. Both of  them keep their hands round the  chalice while
          they do this.

                                                                             476

               The High Priest then  takes the chalice from the  High Priestess,
          and they both rise to their feet.

               The High Priest  hands the chalice to a woman  witch with a kiss,
          and she sips. She gives it to a man with a kiss. The chalice is passed
          around  the Coven,  man to  woman, with  a kiss  each time,  until the
          entire Coven has sipped the wine.  The chalice can be refilled and any
          one can drink  from it without  repeating the ritual once  the chalice
          has gone around once.

          The woman lays  down her athame and passes the cakes to the man with a
          kiss,he passes  them back with a  kiss and they are  passed around the
          Coven the same way the wine was. Be sure to save some of the  wine and
          some cake for an offering to the  Earth and the Little Folk. After the
          meeting,leave the offering outside of the house if working indoors, or
          behind  in the  woods or  field,  when you  leave if  you are  working
          outdoors.

               The  High Priestess faces East,with  her athame in  her hand. The
          High  Priest stands  to her right  with the  rest of  the Coven behind
          them. If any  tools have been consecrated, they should  be held by the
          person furthest  to the back. The  Maiden stands near to  the front to
          blow out each candle in turn. The Priestess says

               "Ye Lords of the Watchtowers of the East, ye Lords of Air;  we do
          thank you for attending our rites; and ere ye depart   t o     y o u r
          pleasant and lovely realms, we bid you hail and   farewell....Hail and
          farewell."

          As she speaks,  she draws the Banishing Pentagram of  Earth in the air
          in front of her thus, each time:

 
                                    2 7

 
                                 4        5

 
                                 6 1    3

          The rest of the Coven copy  the Pentagram and chorus in on  the second
          hail and farewell. The Maiden blows out the candle and the Coven faces
          the south and the High Priestess says:

                  "Ye Lords of the Watchtowers of the South, ye Lords of   Fire;
          we do thank  you for attending  our rites; and ere  ye depart to  your
          pleasant  and lovely  realms, we bid you hail and farewell....Hail and
          farewell."

          She turns to the West and says:

                          "Ye Lordsof theWatchtowers ofthe West,yeLords ofWater;
          ye Lords  of Death and Initiation;  we do thank you  for attending our
          rites; and  ere ye depart to  your pleasant and lovely  realms, we bid
          you hail and farewell ....Hail and farewell."

                                                                             477

          She turns to the North and says:

               "Ye  Lords of the  Watchtowers of the  North, ye Lords  of Earth;
          Boreas, thou  gentle guardian of  the Northern Portals;  thou powerful
          God, Thou gentle Goddess; we do thank you for attending our rites; and
          ere ye depart for your pleasant and lovely realms, we bid you hail and
          farewell ....Hail and farewell."

          This ends the Circle. The party following this should be a loving one.
          If there is a May Pole available, circle the May Pole. Beltane is also
          a time  for forfeits.   The  High Priestess picks  out the  people and
          their forfeit, except the High  Priest picks out the last one  to play
          on  the  High  Priestess.  Beltane is  also  a  time  for "green  wood
          marriages" and other unbridled sexuality and such.

                    (Distributed in the public domain via Seastrider)

                                                                             478

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Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

                                LANDMARKS OF THE CRAFT
     by "Eli". Copyright 2000 The Drudic Craft of the Wise (www.thedcw.org).

     A  landmark is  a prominent  feature used  to mark  the boundaries  of real
     estate.  Therefore, these landmarks  of the Craft ar prominent  features of
     the  American Rite, or Druidic  Craft of the Wise.   Just as departing from
     the landmarks  in real  estate signifies  that one  has departed  from that
     piece of  land, so does departure  from the landmarks of  our Craft signify
     such a  person or organization has departed from the correct defines of the
     Craft.  Other branches of the Craft sometimes call this their "Law".

                                    THE LANDMARKS

     The landmarks were given to man by The Great God, Pan,
          In the dim, dark ages of the past
               For the rule and regulation of the wise,
                    To advise and help them in their troubles
                         And relations, one with the other,
                              That all might work and love together.

     They are the Bill of Rights of each member,
          And the code of operation of the Coven.
               And are to be honored by all
                    Or else they become meaningless and of little use,
                         And departure therefrom by any person or Coven
                              Shall be a departure from the rest of the Covens
                                   Which constitute the American Rite.

     And they shall be disfellowshipped, they from the rest of us,
          And no further communication shall be established
               Concerning things of the Craft
                    With either He or They until
                         They shall return to the fold of the Craft
                              In love and cooperation.

     For the Gods love the Wise, the Brethren of the Way,
          And so should we return that love.
               But this can only be done and made manifest by love expressed
                    In deeds for the Brethren of the Craft,
                         Not in pride, but in cooperation and sincerity.

                              THE FELLOWS OF THE CRAFT

     Any person, be male or female, who is of good mind
          And free to decide for himself in good faith,
               Who shall learn of the Craft and its Tenets,
                    And shall desire to follow the Way,
                         Shall be permitted to do so,
                              And none may say him "Nay".

     And the Gods will love him and look after him,
          And they shall bless him on all things,
               And his needs shall always be satisfied,
                    As he shall show forth love and affection
                         For all the brethren and sisters of the Craft,
                              And he shall obey the Admonishments
                                 Of the Craft as to secrecy and correct living.

                                                                             492

                         THE FELLOWS OF THE CRAFT (continued)

     And when he shall desire to join the Craft,
          And to follow the Way to Perfection,
               He shall make his desires known to any member
                    Of the Priesthood.
                         And they shall observe his readiness and sincerity,
                              And shall then administer the rites of
                                   Secrecy, which is sacredness and brotherhood.

     But a Priest shall accept the Sister,
          And a Priestess the Brother,
               As an eternal reminder of
                    The duality of the Universe.
                         And a new name and secret mark
                              Shall be given each new fellow.

     By this name, and under this mark,
          Shall they be known among the members
               Of the Craft, in love and harmony,
                    And their old name and identity shall not be known
                         Even among the members of their own Coven,
                              And none shall inquire for his name or his house
                                   And he shall inquire these of none.

     But the Gods have decreed, that in joining the Rite,
          Free Will and independence shall not be in jeopardy.
               And he shall have the right to follow the Way.
                    Walking alone if he will it that way,
                         Or with a Coven of living brethren
                              If he so shall choose;

     And he shall have the right
          To withdraw from any coven at any time
               Without the need to say why,
                    If he shall so choose.

     And this either for the purpose of joining another
          Or to become solitary for his own reasons,
               And there will be none to censure;

     And he shall have the right to remain
          In a certain Coven, and none shall say him "Nay",
               Or to attempt to force him to leave and depart;
                    Except that should he lose harmony with them
                         Then they may so decide
                              And he shall depart.

     But no man shall have the right
          To speak for the Craft,
               And leaving one Coven does not mean
                    Leaving the Craft, or
                         Leaving the Way
                              And each is free, then, or at any time later,
                                   To remain solitary
                                        Or to seek admission to another Coven.

                                                                             493

                         THE FELLOWS OF THE CRAFT (continued)

     But let him and each other fellow of the Craft
          Keep a book, and this shall be of the colors of the Craft,
               That it may be readily recognized,
                    And here he shall keep all the Laws and Landmarks,
                         And the tenets of the Craft,
                              That he might not forget,
                                   And  if he do forget,  that his mind might be
     Renewed.

     And in this book, all things shall be the mark
          Of his own hand, and in ink,
               That it shall be long lived.

     Let each of the brothers and sisters
          Copy what they will from the book,
               Providing that they are of sufficient worthiness,
                    To receive it, and are of sufficient rank,
                         Or that the writings are of sufficient nature
                              As pertain to their own rank.

     Never suffer this book out of hand or possession,
          And never borrow the writings of another
               To keep, but merely to copy.
                    And each shall guard and keep these writings,
                         As his most sacred possession
                              And destroy them when danger threatens.

     However, should one be of sufficient power,
          To remember his past as a wise man,
               This book and other Craft artifacts,
                    May be buried in a stone box
                         Prepared for them from time to time,
                              And this in view of immediate death,
                                 And the desire to save them for a future life.

     Otherwise, on notice of impending death,
          This book should be destroyed by fire,
               As well as other things of the Craft,
                    Which one may posses.

     But the wise man will have nothing around
          Which has only a Craft use or meaning,
               But only things which can be used in daily affairs.

     If there is no reason to own a sword,
          Then do not own one;
               The white wand is just as powerful,
                    And less distinctive in the minds of the infidels.

     If a white wand is too distinctive,
          Then any old wand will do for the purpose
               Of the ceremonies.

                                                                             494

                         THE FELLOWS OF THE CRAFT (continued)

     Have no names written and signs drawn
          On anything permanently,
               When necessary these can be written
                    In charcoal or chalk
                         And erased immediately without the telling of tales.

     Let the knife have the shape of,
          And be stored with the kitchen knives;
               Let the cord be seen around the house,
                    And be used for a vulgar purpose,
                         In order to fool the infidels.

     Never boast, never threaten, never brag
          Of your powers; not even to the Craft,
               Above all, never harbor ill thoughts toward another
                    For the power may make it happen for harm;
                         And never wish ill to anyone.
                              As it will Occur.

     If anyone speaks of the Craft, to down it,
          Remember:  the Craft needs no defense,
               For it has the Father and
                    All things will be as He wishes
                         In the end.

                                      THE COVEN

     And it shall be that any Fellow of the Craft,
          Finding himself in a place where he knows of no Coven,
               Or other Fellow of the Craft
                    Shall have the right, nay, even the duty,
                         To seek out such a Coven,
                              Or other Fellow of the Craft
                                   Without censure.

     Provided that he shall not reveal secrets to jeopardize
          His former Coven or the members of it,
               Or the Craft itself.

     And two or three Fellows shall have the right
          To meet and discuss subjects of Craft interest,
               And to help each other along
                    On the Way to Perfection,
                         Except that Craft ceremonies
                              Must be done by the Priesthood.
     Any five fellows who shall desire
          To form a Coven may do so,
               And they shall apply for a charter
                    To any High Priest or Priestess,
                         And they shall then select and choose
                              A man and a woman to lead them.

     And their elected leaders shall be ordained by their High Priest,
          And they shall choose two more,
               A woman to be the deputy; to learn to be a priestess,
                    And a Scribe for their Coven.

                                 THE COVEN (continued)

                                                                             495

     But these shall not be ordained to the Priesthood,
          Unless also qualified for another reason.

     And this Coven shall belong to the High Priest,
          And shall be answerable to him in all their doings,
               Because they did owe their Priesthood to him,
                    And he shall act at all times in their interest
                         As their Spiritual Father in the Craft
                              So that he may lead them as they walk
                                   The way to perfection.

     But the newly appointed Priesthood,
          Should it be lacking in the knowledge and wisdom needed,
               For the positions to which they have been set apart
                    Then it shall be his responsibility as their High Priest,
                         To lead and instruct them,
                              Or cause it to be done by another.

     But should the new Coven refuse to follow
          The teachings and instructions of their Spiritual Father,
               Then he may, at his discretion and Judgement,
                    Recall their charter, and their right to work as a Coven.
                         For that which one can give he may also retrieve,
                              And they shall not again meet,
                                   Unless they can find another High Priest,
                                      Who will assume responsibility over them.

     It is the bounden duty of the High Priest to preside,
          For all things must be presided over by the High Priesthood;

     And should any Coven desire to change,
          Their allegiance from one High Priest to another,
               For any reason, even the loss of harmony,
                    Or if, in their considered opinion, their Spiritual Father
                         Is no longer spiritual, or serving the Father
                              Then they shall be reordained in the Priesthood
                                   By the New High Priest, and this shall then
                                      Have superceded the original ordinations,
                                          And there shall be for them
                                             A new Spiritual Father.

     And if any Priest or Priestess, or other member of the Priesthood,
          Find themselves in a place wherein there is no Coven for them to lead,
               Then it is their bounden duly to try to the extent of their Power
                    To find Fellows of the Craft
                         And organize them into a Coven.

     And should they find that there are no other Fellows of the Craft,
          In that place, but there are some of the same good bend of mind,
               It is then their duty to teach them by word and deed,
                    Until there be sufficient to form a Coven,
                         And this shall be done under the supervision,
                              And with the knowledge of their High Priest,
                                   Through which they received their ordination
                                        And their Powers.

                                 THE COVEN (continued)

     And they shall obligate, teach and initiate all the members of their Coven,
          And they shall be theirs and they shall be to them

                                                                             496

               As elder brothers and sisters,
                    And shall care for them in all their affairs,
                         And not just at meetings,
                              For it is in this that the Craft differs
                                   From all man-made institutions.

     Should any member be absent, and love of the Priestess is such
          That she shall continue to contact them in any manner
               And by any method possible,
                    To tender them her loving care
                         At all times of sickness or stress.

     And should any member move to a far city
          The Priestess will continue to care for them
               In love, by whatever method is available,
                    Until such time as they shall,
                         Of their own free will,
                              Obligate themselves to another Priestess.

     And the Priestess shall at all times remember
          That she is the direct representative of the Goddess to her Coven,
               And the Priest is the direct representative of
                    The unknown God, the Father,
                         And both must act as such at all times.

     Yet the Priestess shall have whomever she shall choose
          As her Priest, be he of that rank, or qualified to be,
               Or else another Fellow, who shall be called
                    her Magister.

     And she must remember at all times that the man provides the power,
          For the woman to direct, and so it is,
               That the Priest resigns all his power over to her,
                    Yet it is not his power, nor hers to keep,
                         It is the power of God to use in the performance
                              Of the Work.
                                   The Power of God is only lent to be used,
                                        Wisely and Justly.

     Both the members of the Priesthood shall remember their Spiritual Father,
        At all times with gratitude, love, veneration and cooperation,
           keeping constantly in contact, and acting with him in utmost harmony,
             For they must always remember that the power
               And wisdom which they use,
                 Comes to them through him.

     In the days of old, ere the coming of Christendom,
          The Craft was free and open in its ceremonies,
               And entire states and nations worshipped the Gods
                    Freely and without restraint;

                                                                             497

                                 THE COVEN (continued)

     But in these unhappy days, we must remain secret,
          And hold our rites and ceremonies in secret,
               And there are those who will talk, even without torture,
                    Which loosens any tongue.

     Then let it be ordained, heeded and supported by all
          That no Coven shall know wherein
               The next Coven shall abide, or who its members be,
                    Except only the Priestess, Magister and Deputy,
                         And even they shall not remember
                              Except for good and sufficient reason.

     But, and if only, it should be safe, may the covens meet
          In some safe place for festivals, and while there,
             None may say whence they came, nor give their true names,
                Or tell of where or when their meetings are, and
                   No secret things shall be spoken of
                      At these festivals for fear of Cowans and Eavesdroppers.

     Let each Priestess govern her own Coven in justice and love,
          Ever heeding the advice and instructions of her High Priest.
               She will ever heed the complaints of the brethren
                    And strive to settle all differences between them with love.

     But there are those who, in pride, will ever strive
          To force their will upon others
               But these are not necessarily evil
                    And will think that they do rightly.
                         Oft they have good ideas and such ideas
                            Should be discussed in council with their brethren.

     But if they will not agree with their brethren,
          Or if they say "I will not work under this Priestess",
               Then they shall have the right to withdraw from that Coven,
                    And work Solitary.
                         Or if five or more of them shall withdraw,
                              They shall have the right
                                   To   form   another   Coven   under   another
     Priestess.

     Even as it shall be the right of any five or more persons of a Coven
          To withdraw, and form a new Coven, for any reason whatever,
             But they shall then utterly avoid the old Coven
                In all things, as it shall then have ceased to exist for them.

                                                                             498

                                 THE BOOK OF SHADOWS

     Let every Coven of whatever rank
          Keep a record in a book of black and silver,
               And it shall contain, first, the Landmarks and Tenets,
                    Then a collection of Wisdom of the Craft,
                         The Rites and Ceremonies of the Coven
                              As well as the History of the Coven,
                                   And its charter empowering it to work.

     And a record of every meeting shall be written therein,
          Together with a record of the doings of any member thereof
               With the other side, or the Father, or
                    Any other thing which is for the teaching of all,
                         Even unto the listing of herbs and medicines
                              Spells and incantations and Rites
                                   Which contain power for the use of man.

     This book shall be kept by the Scribe,
          And it shall be kept and approved by the Priesthood
               And also the High Priesthood, when it shall come,
                    But no names or Craft secrets shall be written therein
                         That he Craft should not be betrayed
                              Should the book be taken by force,
                                   Or slyness, by the infidels.

     And when the coven shall disband,
          It shall be the duty of the High Priesthood
               To secure this book and make suitable disposition
                    That it might not endanger the Craft
                         Or any brother within it
                              As if the Coven were a person or Fellow
                                   And the book were his book,
                                        So let it be burned.

                                                                             499

                                    THE PRIESTHOOD

     The Mother, The seven Elder Children, and all the worlds,
          Draw their power from the Father.

     But the children of the Father are like the sands of the sea,
          And He has ordained and set apart certain of his older children,
               To help and assist Him in caring for the younger children,
                    And has given them the Power and the Wisdom to do so,
                         And these children constitute the Priesthood.

     The Father will bestow  this power upon whom he will, and  none may say him
     "Nay"
          Yet also may the Priesthood choose workers and helpers
               And shall share their power with them,
                    And this is called ordination.

     The Power of the Priesthood is that of the Father
          And it is love unfeigned and sincere,
               Compassion and gentleness and meekness,
                    Persuasion and long-suffering and kindness,
                         And there is no authority over the free will of men
                              Inherent in the Priesthood,
                                   Nor to be assumed by the members of it.

     And the Power of the Priesthood is the Power of God,
       And the Power of God can never be wielded by an ungodly man,
         Nor an evil man; nor the love of God by an unloving man;
          And when the man becomes evil, the Power of God is withdrawn from him.

     Nor can a member of the Priesthood be inactive,
          For inactivity without cause is lack of love for the Father,
               And this man's priesthood shall depart from him
                    At the end of a year and a day,
                         For it is truth eternal,
                              That the thing which is unused will be taken away.

     So if any Fellow of the Craft shall desire the Priesthood,
          First let him learn to be a leader of men,
               For a Priest with no following is no Priest,
                    And his Priesthood is in vain.

     So therefore let the Fellow who would be a Priest
       First learn the knowledge and wisdom he will need in the new appointment,
         Then let him learn to lead men, and
           When he shall either have been selected
             As leader for his Coven,
               Or when he shall have gathered up a Coven of his own,
                 Then let him apply for ordination.

     And he shall apply to a High Priest, for it is written
          That only the higher can ordain the lesser,
               That there shall be an unbroken line
                    Of power and authority extending
                         Back through the line of ordination,
                              To the Father Himself.

                                                                             500

     And no man can ordain his peers,
          For the Lord's House is not a house of confusion,
               So let not the line be broken
                    For it is the cable tow by which
                         Men are drawn from the lower
                              Up to the greater;--
                                   An impossibility without it.

     And each must work within their line of ordination
          In perfect love and perfect trust,
               With perfect harmony in all things,
                    But should they find that they fall out of harmony
                         With their line of ordination,
                              Then let him seek another, to be ordained of him
                                   To be their new spiritual Father.

     Let the Priesthood be a leadership of fact; not of fancy,
          For those who have no following to lead,
               Why are they in the Priesthood?

                                                                             501

                              THE PRIESTHOOD (continued)

     And so it is that they who lose or give away their following,
       Or they who through inactivity have lost their power,
          Or they who are not in harmony and love with their Spiritual Father;
               Shall be retired from a rank to which entitled
                    Other than by leadership of men.

     But this can only be done by he who ordained them,
          For only those who give can take away,
               Yet each High Priest is responsible that this is done.

     Should any Fellow fain the Priesthood, and use it wisely and well,
          The Gods have decreed that those who serve them
               Shall prosper and grow in this life,
                    And shall gain eternal perfection
                         To be freed from the Wheel of Life,
                              And to become like unto the angels
                                   In that they should be perfect.

     For perfection is to be gained by love,
          And there is no greater love than to
               Lay down one's life for his brethren
                    In their service and for their sake,
                         And the Father will reward them for
                              Their labor of love, because
                                   He is not unjust.

                                        FINIS

                                                                             502

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Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

     THAT OLD BLACK MAGIC:
     Getting Specific about Magical Ethics

               Sometimes a clichejust wearsout. It losesmeaning or, worse,begins
     to say things we never meant. I think it's time to retire the phrase "black
     magic."

               Saying"black" when we mean "evil" is nasty nonsense. In the first
     place, it reinforces the  racist stereotypes that corrupt our  society. And
     that's not all. Whenever we  say "black" instead of "bad," we  repeat again
     the big lie that darkness is wrong. It isn't, as people who profess to love
     Nature should know.

               Darkness canmean the inside of the womb, and the seed germinating
     within  the  Earth,  and  the  chaos  that gives  rise  to  all  truly  new
     beginnings. In our myths, the  one who goes down to the  underworld returns
     with  the treasure. Even death, to the Wiccan understanding, is well-earned
     rest and  comfort, and a preparation  for new birth. Using  "black" to mean
     "bad" is a blasphemy against the Crone.

               But even if we no longer speak of magic as "black" or "white," we
     still need to think and speak about the ethics of magic. Although black  is
     not evil,  some actions are  evil. It simply  is not  true that anything  a
     person is  strong enough or  skilled enough to  do is OK, nor  should doing
     what we  will ever  be the whole  of the law  for us.  We need a  clear and
     specific vocabulary that enables us to choose wisely what we will do.

               We need  to replace the word "black," not simply to drop it. Some
     Pagans have tried using "negative" as their substitute, but that turned out
     to be confusing. For some people, "negative" means any spell to diminish or
     banish anything. Some things  - tumors, depression, bigotry -  are harmful.
     There's nothing wrong with a working to get rid of bad stuff. "Left-handed"
     is another common term for wrongful practice, very traditional, but just as
     ignorant, superstitious and potentially harmful as the phrase "black magic"
     itself. So in Proteus  we tried using the word  "unethical."  That's a  lot
     better - free of extraneous and false implications - but still too vague.

          Gradually, I began to wonder whether using any one word, "black" or
     "unethical"  or whatever,  might just  be too  general and  too subjective.
     Perhaps all I really tell a student that way is "Judy doesn't like that."

          I won't settle for blind obedience. If ethical principles are going to
     survive the  twin tests of time  and temptation, people need  to understand
     just what  to avoid, and  why. Even more important,  they need a  basis for
     figuring out  what to do  instead. Especially when  it comes  to projective
     magic.

               Projectivemagic means active workings,the kind inwhich we project
     our will out into the world to make some kind of change.  This is what most
     people think of when they use the  word magic at all. Quite clearly,  magic
     that may affect  other people is magic that can harm.  This is the basis of
     the proverb "a  Witch who can't hex  can't heal." Either you  can raise and
     direct  power,  or you  can't.  Your strength  and  skill can  be  used for
     blessing or for bane. The choice - and the karma - are yours.

                                                                             503

          Just as some people feel that strength and skill are their own
     justification, others feel that any projective magic is always wrong - that
     it is a distraction  from our one true goal  of union with the Divine  or a
     willful avoidance  of the judgments of  Karma. I think  these attitudes are
     equally inconsistent with basic Wiccan philosophy.

               Weare taught that we will find theLady within ourselves or not at
     all, that  the Mother of All has been with  us from the beginning. We can't
     now establish a union that was always there. All  we can do, all we need to
     do, is become aware. Knowing what it feels like to heal and empower,  again
     and again  till you can't  dismiss it as  coincidence, is  one of the  most
     powerful methods for  awakening that awareness.  It makes  no sense to  say
     that  the  direct  experience  and  exercise  of  our  indwelling  divinity
     distracts from the Great Work.

          Indeed, it is this intimate connection between our magic and our
     self-realization  that our ethics protect. Wrongful use of magic will choke
     the channel. No short term gain could ever compensate for that.

               The karmic argument againstpractical workings seems to meto arise
     from a  paranoid and  defeatist  world view.  Even if  we  assume that  the
     hardships in this life were put there by the Gods for a reason, how  can we
     be so sure that the reason was punishment? Perhaps instead of penance to be
     endured, our difficulties are challenges to be met. Coping and dealing with
     our  problems, learning magical and mundane  skills, changing ourselves and
     our world for the better - in short, growing up - is that not what the Gods
     of joy and freedom want from us?

          One of the most radically different things about a polytheistic belief
     system is that each one of us has the right, and the need, to choose which
     God/desses will be the focus of our worship. We make these choices knowing
     that whatever energies we invoke most often in ritual will shape our own
     further  growth. Spiritual practices are a means of self-programming. So we
     are responsible for what we worship in a way that people who take their One
     God as a given are not.

          Think about this: what kind of Power actively wants us to submit and
     suffer, and objects when we develop skills to improve our own lives? Not a
     Being I'd want to invite around too often!

               So it will not workfor us to rule out projectivemagic completely;
     nor   should   we.  Total   prohibitions  are   as  thoughtless   as  total
     permissiveness or blind obedience. Ethical and spiritual adults ought to be
     able to make  distinctions and well-reasoned choices. I offer  here a start
     toward analyzing what kinds of magic are not ethical for us.

               Baneful magicis magic done forthe explicit purposeof causing harm
     to  another  person.  Usually  the  reason  for  it  is  revenge,  and  the
     rationalization is justice. People who defend the practice of baneful magic
     often ask "but wouldn't you join in cursing another Hitler?"

          For adults there is no rule without exceptions. If you think you would
     never torture somebody,  consider this scenario: in  just half an  hour the
     bomb will go  off, killing everybody in the city,  and this terrorist knows
     where it is hidden....

                                                                             504

          It's a bad mistake to base your ethics on wildly unlikely cases, since
     none of us honestly knows how we would react in that kind of extreme.
     Reasonable ethical statements are statements about the behaviors we  expect
     of ourselves under normally predictable circumstances.

               We all getreally angry on occasion, and sometimeswith good cause.
     Then  revenge can  seem like no  more than  simple justice. The  anger is a
     normal, healthy human reaction, and should not be repressed. But there's no
     more need to  act it  out in magic  than in physical  violence. Instead  of
     going for revenge - and invoking the karmic consequences of baneful magic -
     identify what  you really need.  For example,  if your anger  comes from  a
     feeling  that  you  have  been  attacked  or violated,  what  you  need  is
     protection  and safe  space.  Work for  the positive  goal, it's  both more
     effective and safer.

          The  consequences of baneful magic are simply the logical, natural and
     inevitable psychological effects.  Even in that rare and  extreme situation
     when you may decide you really do have to  use magic to give Hitler a heart
     attack, it means  you are choosing by  the same choice to  accept the act's
     karma. Magical attack hurts the attacker first.

          The only way I know how to do magic is by use of my imagination, by
     visualizing  or otherwise  actively  imagining the  end  I want,  and  then
     projecting that  goal with  the energy of  emotional/physiological arousal.
     All the techniques I know either help me to imagine more specifically or to
     project more  strongly. So the  only way  I can send  out harm is  by first
     experiencing  that harm  within my  own imagination.  Instant  and absolute
     karma - the natural, logical and inevitable outcomes of our own choices.

               I would think, also, that somebody dumb enough to dosuch workings
     often  would  soon  lose the  ability  to  imagine  specifically, as  their
     sensitivity  dulled in  sheer self-defense.  That callusing  effect is  the
     reality behind the pious proverb that says "if you abuse it, She'll take it
     away."

               But not every othermagician is ethical. Psychic attacksdo happen.
     Should we not defend ourselves? Of course we should. Leaving ourselves open
     to psychic  attack is no good example of the autonomy and assertiveness our
     chosen Gods  expect. But first, how can we be sure what we are experiencing
     really is psychic attack?

               Thefantasy ofpsychic attackis often aconvenient excusethat allows
     us to avoid looking at our own shortcomings. When lack of rest or improper
     nutrition  is the cause  of illness, or  a project isn't  completed on time
     because of distraction,  it's a real  temptation to  put the blame  outside
     ourselves.   Doing this too  easily betrays our  autonomy just as  badly as
     meek  submission to attack does. Then, to compound matters, projected blame
     becomes  an excuse for unjust revenge --  and that is baneful magic without
     excuse.

               Once in a rare while, some fool really does tryto throw a whammy.
     It's hard to predict when you might be targeted. Passive shields are always
     a good idea. Like a mirror, these are totally inactive until somebody sends
     unwelcome energy. Then a shield will protect you completely and bounce back
     whatever  is being  thrown. You  may not  even know  consciously when  your
     shield is working, but the result is perfect justice.

                                                                             505

          Perfect justice; elegant and efficient. You won't hurt anybody out of
     paranoia or by mistake. And perfect protection, even though we do not have
     perfect knowledge.

               Bindings, according to some, arecompletely defensive. They do not
     harm, only restrain. But imagine yourself  being bound - perhaps by someone
     who believes themselves justified - and notice the feeling of impotence and
     frustration. Binding is bane from the viewpoint of the bound.

          Even if restraint were truly not harm, bindings are just plain poor
     protection. They target  a particular person or group. What  if you suspect
     the wrong person?  Somebody harmless is bound  and your actual attacker  is
     not bound.   Shields, which cover you, not your  supposed enemy, will cover
     you against any enemy, known or unknown.

               So, baneful magic,  besides being  painful in the  short run  and
     crippling  in the long  run, is never  necessary. There are  better ways of
     self protection, and retribution is the business of the Gods.

               Coercive magicis magicthat targets anotherperson to makethem give
     us something we want or need. When most people think of the "Magic Power of
     Witchcraft," this is what they have in mind.

          The spell to make the teacher give you a good grade, or the supervisor
     give you  a good evaluation,  the spell  to make the  personnel officer  or
     renting  agent choose  you, the  spell to  attract that  cute guy,  all are
     examples of coercive magic.

               So, what's  wrong with high grades,  a good job, a  raise, a nice
     apartment and a sexy lover? There's  nothing at all wrong with those goals.
     An it harm none, do what ye will. As long as nobody is hurt, go for it! But
     don't strive toward good ends by coercive means.

          Although there is no deliberate intent to do harm or cause pain in
     coercive  workings, other people are  treated as pawns.  Their autonomy and
     their interests are ignored.

               For Pagans, to do this is total hypocrisy. We profess to follow a
     religion of immanence, one that  places ultimate meaning and value in  this
     life on  this Earth,  here and now.  We claim  to see  every living  thing,
     humans  included, as a sacred manifestation. To do honor to this indwelling
     divinity, we  place great value  on our own  personal autonomy. How  can we
     then justify treating other people as objects for our use?

          Nor is it harmless. Forcing the will, controlling the independent
     judgement of another human being, is harm. Once again, empathy leads to
     understanding. Just imagine you are the person whose will and judgement is
     being externally controlled. How  does puppethood feel? From the  viewpoint
     of the target, the harm is palpable.

                                                                             506

               The Pagan and Wiccan community asa whole is also hurt by coercive
     magic.   One  of the  main  reasons people  fear and  hate  Witches is  our
     reputation for controlling others.  This is an  old, dirty lie, created  by
     the  invading   religion  in  an   attempt  to  discredit   the  indigenous
     competition. Today,  that reputation  is mostly  perpetuated by  people who
     claim to be "our own," who teach  unethical coercive magic by mail order to
     strangers whose ethical sensitivity cannot be evaluated long  distance. May
     the Gods preserve the Craft!

               People who are connected to thesituation, but invisible to us,may
     also be  seriously hurt: the  cute guy's  fiancee, the other  applicant for
     that job.  What  you think of as a  working designed only to bring  good to
     yourself can bring serious harm to innocent third parties, and the karma of
     their pain will be on you.

               That  isn't the only way an incomplete  view of the situation can
     backfire.  There's  a traditional saying that goes, "be  careful about what
     you ask  for, because  that's exactly  what you will  get." What  if he  is
     gorgeous,  but  abusive?   What  if  the  apartment  house is  structurally
     unsound?  Better to state  your legitimate needs  (love in my  life, a nice
     place to live) and let the Gods deal with the details.

               Finally,remember this: asking specificallylimits us towhat we now
     know or what  we can now imagine.  But I remember a  time when I could  not
     have imagined  being a priestess.  What if  the cute guy  in the office  is
     perfectly OK, but your absolutely perfect soul-mate will be in the A+P next
     Wednesday? The more specifically targeted your magic is, the more you limit
     yourself to a life of tautology and missed chances.

               And  beyond all the scenario spinning lies the instant karma, the
     natural,  logical and inevitable consequence  of the act.  It's more subtle
     than in the  case of baneful magic, since you are not trying to imagine and
     project pain, but the damage is still real.

          Every time you treat another human being as a thing to be pushed and
     pulled around for your  convenience and pleasure, you are  reinforcing your
     own alienation.  The attitude of being  removed from and  superior to other
     people takes you out of community. As the attitude strengthens, so will the
     behavior it  engenders. The  long term  result of  coercive magic,  as with
     mundane forms of coercion, is isolation and loneliness.

               Are youbeginning to think thatmagic is useless?Did I justrule out
     all the good stuff: love charms, job magic, spells  for good grades? Not at
     all. It is not only ethical but good for you to do lots of magic to improve
     your  own life. Whenever it  works you will  get more than you  asked for -
     because along with whatever you asked for comes one more experience of your
     own effectiveness, your power-from-within.

               Work on yourself and your own needs and desires without targeting
     other people. Then feel free! Ask for what you want. Visualize it and raise
     power for it and act in accordance on the  material plane. "I need a caring
     and  horny  lover with  a  good  sense of  humor."  "I  want an  affordable
     apartment near where my coven meets with a tree outside my window." "I need
     to be at my best when I take that exam next week." Fulfill your dreams, and
     sometimes let the Gods surprise you with gifts beyond your dreams.

                                                                             507

               Manipulative magic is magicthat targets another person forwhat we
     think is "their own good," without regard for their opinions in the matter.
     In the general culture around us, this is normal. As you read this, you may
     have some friend or relative praying  for you to be "saved" from  your evil
     Pagan ways  and returned to the fold of their preference. These people mean
     you well.  By their own  lights, they are attempting  to heal you.  We work
     from a very different thealogical base.

               Aspolytheists, weaffirm thediversity of thedivine andthe divinity
     of diversity. If  there is no one, true, right and  only way in general, do
     we dare to  assume that there is one  obvious right choice for a  person in
     any  given situation? If more than  one choice may be  "right," how can one
     person presume they know what another person would want without asking them
     first?

          No life situation ever looks the same from outside as it does to the
     person who is experiencing it.  Are you sure you  even have all the  facts?
     Are  you fully aware of  all the emotional  entanglements involved? Perhaps
     that  illness  is  the only  way  they  have  of  getting rest  or  getting
     attention. Perhaps  they stay in that  dead end job because  it leaves them
     more energy to concentrate on their music. How do you know till you ask?

               And,to furthercomplicate theanalysis, it'spossible thatthe person
     you are  trying to  help  would agree  with you  about  the most  desirable
     outcome, but fears and hates the very idea of magic. They have as much of a
     right to keep magic  out of their own life, as you have  to make it part of
     yours!

               Ourreligion teaches thatthe sacredlives withineach person,that we
     can hear the Lady's voice for ourselves if we only learn to listen. "... If
     that which you seek,  you find not within yourself, you will  never find it
     without."   In  behavioral terms,  when you  take another  person's opinion
     about their  own life seriously, you  are reinforcing them in  thinking and
     choosing for themselves. The more you  do this, the more you encourage them
     to listen for the sacred inner voice.

          Conversely, whenever you ignore or override a person's feelings about
     their own life,  you are  discounting those feelings  and discouraging  the
     kind  of internal  attention that  can keep  the channels  to wisdom  open.
     Although well-intentioned  meddling may actually help somebody in the short
     run,  in the longer  run it trains  them to dependency  and indecision. Few
     intentional  banes damage as severely. This is especially true because even
     the  untrained and unaware will instinctively resist overt ill-will, but in
     our culture we are trained to receive "expert" interference with gratitude.

               Check byasking yourself, "who'sin charge here?" Theanswer to that
     will  tell  you whether  you are  basically  empowering or  undermining the
     person you intend to help.

               And,  as  usual, the  effects go  both  ways. The  same uninvited
     intervention
     that  fosters passivity  in  the recipient  will  foster arrogance  in  the
     "rescuer."   It's control and ego-inflation masked as generosity. It's very
     seductive.

                                                                             508

               If you makethis a habit, youwill come to believethat other people
     are  incompetent and powerless. Then what  happens when you need help? Your
     contempt  will make it  impossible for you  to see what  resources surround
     you.  Manipulative magic is ultimately just as alienating as coercive magic
     - and it's a much prettier trap!

          The way to avoid the trap is to do no working affecting another person
     without  that person's explicit  permission. Proteans are  pledged to this,
     and I think it's a good idea for anybody.

               You don'tneed to waitpassively forthe person toask. It'sperfectly
     all right to offer, as long as you are willing to sometimes accept "no" for
     your answer.  For the person who believes s/he is unworthy or who is simply
     too shy,  offering help is itself a gift. Taking their opinion seriously is
     an even greater gift: respect.

               Therule is thatwhenever itis in anyway physically possibleto ask,
     you must ask. If it's not important enough to pay long distance charges, it
     certainly  isn't important enough to violate a friend's autonomy. If asking
     is literally not possible, then and only then, here are a few exceptions:

               Sometimesan illness or injuryhappens very suddenly,and the person
     is unconscious or in a coma before you could possibly ask them. If you know
     that  this person is generally comfortable  with magic, you may do workings
     to  keep their  basic body  systems  working and  allow the  normal healing
     process  the time  it needs.  If they  are opposed  to magic,  for whatever
     reason, back off!

               Traditionally, anunconscious personis understood tobe temporarily
     out  of  their  body. Maintaining  their  body  in  habitable condition  is
     preserving  their option,  not choosing  for them. Doing  maintenance magic
     requires a lot  of sensitivity. At some  point, the time may  come when you
     should  stop and  let  the  person go  on.  Be sure  to  use  some kind  of
     divination to help you stay aware.

          This is a hard road. It may be your lover, your child, lying there
     helpless. Any  normal human being  would be tempted  to drag them  back, to
     force them to stay regardless of what is truly best for them, regardless of
     what they want. Don't repress these feelings, they do no  harm, even though
     your  actions might.  It takes  great strength  and non-possessive  love to
     recognize that your loved one knows their own need. You may be calling them
     back to a crippled  body, to a life of  pain. You may be calling  them back
     from the ecstasy of  the Goddess. And  this is no more  your right than  it
     would be to murder them.

          If a person is temporarily not reachable, you may charge up a physical
     object, such as  an appropriate talisman or some  incense. When you present
     it to them,  give them a  full explanation. It is  their choice whether  to
     keep or use  your gift. By interposing an object between  the magic and the
     target in  this way, you  can work the  magic in  Circle, with the  coven's
     power to draw on, and still get the person's permission before the magic is
     triggered.

                                                                             509

               With all these rulesabout permission, perhaps it would besafer to
     work  only on ourselves?  Safer, yes, but  not nearly as  good. If you have
     permission, you may do any working for another person that you might do for
     yourself.  Coercive magic is  just as unacceptable when somebody  else asks
     for it, and you may not do manipulative magic on your friend's mother, even
     at  your  friend's  request. The  permission  must  come  from the  magic's
     intended target and from nobody else. With proper permission, working magic
     for others is good for all concerned.

               Every act of magic has two effects. One is the direct effect, the
     healing or  prosperity working  or whatever  was intended.  The other  is a
     minute change in the mind and the heart of the person who does the working.
     Everything  we  experience,  and especially  everything  that  we  do in  a
     wholehearted and focused way  - the only way effective magic  can be done -
     changes  us. Each  experience leaves  its tiny  trace,  but the  traces are
     cumulative. They mold the person we will become. Our karma is our choice.

          Instant karma can also be good karma. Logical, natural and inevitable
     outcomes can be desirable. When you send out good, what you send it with is
     love. Love is the driving force. When you let love flow freely, the channel
     down to love's wellspring stays clear and open. When you send out good, you
     direct  it along the web  of person-to-person connection,  and awareness of
     that web is reinforced. The totality of that web is the basis of community.

          When you send out good it feels good. In the same way that sending out
     bane  requires  imagining pain,  sending  out  blessing requires  imagining
     pleasure, strongly and specifically.  And, when you send out good, just the
     same  as  when  you call  it  to  yourself,  you  reinforce your  sense  of
     effectiveness  in  the  world. Blessings  grow  in  the  fertile ground  of
     mutuality, to the benefit of all.

               A pattern isbecoming visible.In baneful magic,the magicianintends
     to harm  the target.  In coercive  magic, the intent  toward the  target is
     neutral.  In manipulative  magic, the  magician  actually means  the target
     well. But  no matter how  different the intent  may be, in  all three cases
     magic is done to affect another person without that person's permission. In
     all  three cases, the target, the practitioner and ultimately the community
     are all  hurt. And in all  three cases, there are safer  and more effective
     ways to reach the valid goals that we mean to aim for.

               So,  perhaps there is a descriptive word that covers all wrongful
     magical  workings after  all.   How  about  "non-consensual" or  "invasive"
     magic?

               There's one thing left to examine: the paradox of making rules to
     protect personal autonomy.

          If we make some of our choices as a community, by discussing things
     together  and  arriving  at  a  common  understanding  about  what  magical
     behaviors are  acceptable among us,  then we choose  and shape the  kind of
     community we become.

               Or wecould give up ourright to choose,because we feelwe shouldn't
     tell  each other what  to do.  Some people  believe that  a refusal  to set
     community standards promotes personal autonomy. It never has before.

               Appeals toindividual rights can bereal seductive. Noneof us wants
     Big Brother looking  over our shoulders, telling us what to do "for our own

                                                                             510

     good."   For Witches in particular  - members of a  religious minority with
     bad  image problems -  this is a  very legitimate fear.  But make sure when
     somebody talks about "rights"  without specifying something like "religious
     practice rights" or  "the right to consensual sex," that  you find out just
     what "rights" they mean.

               Rhetoric about"rugged individualism" hasbeen usedin recenthistory
     to  fast talk us into  letting the rich  or strong dominate  all our lives.
     Without anything  to stop them,  they can destroy  the forestland, or  deny
     jobs or  apartments to  "cultists." Personal  autonomy for  most  of us  is
     diminished when we allow that.

               Magic can be used for dominance,just the same as muscle or money.
     There is no difference, ethically, between the magical and the mundane.  We
     are not obligated to tolerate power trippers among us. We are not obligated
     to  run our own community by the  slogans and ground rules of the dominator
     culture.

               Thinking  about "rights," or about "laws" for that matter, in the
     abstract leads to "all or nothing" thinking - immature and slogan driven. I
     don't think we should ever "just  say" anything. We need a deeper and  more
     mature analysis.   We need to  ask questions like "right  to do what?"  and
     "law  against what?"  We need  to get away  from absolutes  and to  look in
     practical terms at the advantages or disadvantages of our choices.

               Once more,our religion itself showsus the way tosteer between the
     false choices. "An  it harm none,  do what you will."   What a  person does
     that affects only herself - magical or mundane - is truly nobody's business
     but  her  own. For  example, consensual  sexual  behavior affects  only the
     participants. But toxic waste dumping affects everybody in the watershed.

               As  long as we  look at behavior  in terms of  private choices or
     individual will, we obscure the distinction that really makes a difference.
     If we're serious about wanting to give each of us the most possible control
     over our  own  lives, then  decisions  should be  made  by all  the  people
     affected by the behavior - not just by the people acting.

          As soon as another person is magically targeted, that other person is
     affected. If we allow such targeting without consent, we are not supporting
     personal autonomy, we are subverting it!

               When the behavior begins to affect us all - for example when real
     estate  development threatens  the  salt marshes,  and  ultimately the  air
     supply -  or, very specifically,  when invasive  magic erodes the  trust we
     need to  work together -  then we have  a right to  protect ourselves  as a
     community. No ideology should  turn us into passive victims  when something
     we hold precious stands to be destroyed.

               Invasive magichurts the targetfirst, and soonthe actor, butin the
     long run  it hurts all of  us. It's been so  long since we've  been able to
     meet  together,  share  our knowledge,  help  one  another  in need.  Pagan
     community is very new,  and still very  fragile. It can  only grow in  safe
     space.

                                                                             511

               The People of  this Land forbade skirmishes  around the pipestone
     quarries, keeping that sacred source open to all. Otherwise, no sane person
     would go there, and the Old Ways would wither. For much the same reason, we
     cannot tolerate poppets in our council meetings.

          An atmosphere of coercion and manipulation and magical duels does not
     nurture community. Eventually, for self protection, the gentle will either
     change  or  go away.  We could  lose what  we  have misguidedly  refused to
     protect.

           As within, so without: our karma is our choice.

                                   Judy Harrow

                                                                             512

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Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

                               THE BATTLE FOR YOUR MIND
                                   by Dick Sutphen
         Persuasion & Brainwashing Techniques Being Used On The Public Today

     SUMMARY OF CONTENTS

     The Birth of Conversion/Brainwashing in Christian Revivalism in 1735. The
     Pavlovian explanation of the three brain phases. Born-again preachers:
     Step-by-Step, how they conduct a revival and the expected physiological
     results.  The  "voice  roll"  technique  used  by  preachers,  lawyers  and
     hypnotists.  New trance-inducing  churches. The 6 steps to  conversion. The
     decognition process.  Thought-stopping techniques. The "sell  it by zealot"
     technique. True  believers and mass movements.  Persuasion techniques: "Yes
     set,"  "Imbedded Commands,"  "Shock and  Confusion," and  the "Interspersal
     Technique."  Subliminals.  Vibrato  and  ELF waves.  Inducing  trance  with
     vibrational  sound.   Even professional  observers  will be  "possessed" at
     charismatic  gatherings. The  "only hope"  technique to  attend and  not be
     converted.  Non-detectable Neurophone  programming  through  the skin.  The
     medium for mass take-over.

             I'm Dick Sutphen andthis tape is a studio-recorded,expanded version
     of a talk  I delivered  at the  World Congress  of Professional  Hypnotists
     Convention  in Las Vegas, Nevada. Although  the tape carries a copyright to
     protect it from  unlawful duplication for sale by  other companies, in this
     case,  I invite  individuals to  make copies  and give  them to  friends or
     anyone in a position to communicate this information.

         Although I've been interviewed about the subject on many local and
     regional radio and TV talk shows, large-scale mass communication appears to
     be blocked, since it could result in suspicion or investigation of the very
     media presenting it or the sponsors that support the media. Some government
     agencies  do  not  want  this  information  generally  known.  Nor  do  the
     Born-Again Christian movement, cults, and many human-potential trainings.

             Everything I will relate only exposes the surface of the problem. I
     don't know how the misuse of these techniques can be stopped. I don't think
     it is possible to  legislate against that which  often cannot be  detected;
     and if those who legislate are using these techniques, there is little hope
     of  affecting laws  to govern  usage.  I do  know  that the  first step  to
     initiate change  is to generate interest. In  this case, that will probably
     only result from an underground effort.

             In talkingabout this subject, I am talking about my own business. I
     know  it, and  I know  how  effective it  can  be. I  produce hypnosis  and
     subliminal tapes and,  in some of my seminars, I  use conversion tactics to
     assist participants to become independent and self-sufficient. But, anytime
     I  use  these techniques,  I point  out  that I  am  using them,  and those
     attending have  a choice  to participate  or not. They  also know  what the
     desired result of participation will be.

                                                                             513

         So, to begin, I want to state the most basic of all facts about
     brainwashing:  IN  THE  ENTIRE  HISTORY  OF  MAN,  NO  ONE  HAS  EVER  BEEN
     BRAINWASHED  AND REALIZED, OR BELIEVED, THAT HE HAD BEEN BRAINWASHED. Those
     who  have   been  brainwashed   will  usually  passionately   defend  their
     manipulators,  claiming they have simply  been "shown the light"   . . . or
     have been transformed in miraculous ways.

     The Birth of Conversion

        CONVERSION is a "nice" word for BRAINWASHING . . . and any study of
     brainwashing  has  to  begin  with  a  study  of  Christian  revivalism  in
     eighteenth  century  America.  Apparently,  Jonathan  Edwards  accidentally
     discovered  the   techniques  during  a   religious  crusade  in   1735  in
     Northampton, Massachusetts.   By inducing guilt and  acute apprehension and
     by increasing the  tension, the  "sinners" attending  his revival  meetings
     would break down and completely submit. Technically, what Edwards was doing
     was creating  conditions that wipe the  brain slate clean so  that the mind
     accepts new programming. The problem  was that the new input was  negative.
     He would tell them, "You're a sinner!  You're destined for hell!"

             As  a result,  one person committed  suicide and  another attempted
     suicide.   And the neighbors  of the  suicidal converts related  that they,
     too,  were  affected  so deeply  that,  although  they  had found  "eternal
     salvation,"  they were obsessed with  a diabolical temptation  to end their
     own lives.

             Oncea preacher, cult leader,manipulator or authority figure creates
     the brain phase to wipe the  brain-slate clean, his subjects are wide open.
     New input, in the form of suggestion, can be substituted for their previous
     ideas.   Because Edwards didn't turn his  message positive until the end of
     the revival, many accepted  the negative suggestions and acted,  or desired
     to act, upon them.

         Charles J. Finney was another Christian revivalist who used the same
     techniques four years later in mass religious conversions in New York. The
     techniques are still being used today by Christian revivalists, cults,
     human-potential  trainings, some  business rallies,  and the  United States
     Armed Services . . . to name just a few.

             Let me point out here that I don't  think most revivalist preachers
     realize  or know  they are  using brainwashing  techniques. Edwards  simply
     stumbled upon a technique that really worked, and others copied it and have
     continued to copy it for over two hundred years. And the more sophisticated
     our knowledge and technology  become, the more effective the  conversion. I
     feel strongly that this is one of the major reasons for the increasing rise
     in Christian  fundamentalism, especially the televised  variety, while most
     of the orthodox religions are declining.

     The Three Brain Phases

         The Christians may have been the first to successfully formulate
     brainwashing, but we have to look to Pavlov, the Russian scientist, for a
     technical explanation. In the early 1900s, his work with animals opened the
     door to further investigations with humans. After the revolution in Russia,
     Lenin was quick  to see the potential of applying  Pavlov's research to his
     own ends.

                                                                             514

         Three distinct and progressive states of transmarginal inhibition were
     identified by Pavlov. The first is the EQUIVALENT phase, in which the brain
     gives the same response to both strong and weak stimuli. The second is the
     PARADOXICAL  phase, in  which  the brain  responds  more actively  to  weak
     stimuli than to strong.  And the third is  the ULTRA-PARADOXICAL phase,  in
     which conditioned responses  and behavior  patterns turn  from positive  to
     negative or from negative to positive.

             With  the progression through each  phase, the degree of conversion
     becomes more effective and complete. The way to achieve conversion are many
     and varied, but the usual first step in religious or political brainwashing
     is to work  on the emotions of  an individual or group until  they reach an
     abnormal level of anger, fear, excitement, or nervous tension.

             Theprogressive result of thismental condition isto impair judgement
     and increase suggestibility. The more this condition can be maintained or
     intensified,  the more  it compounds.  Once catharsis,  or the  first brain
     phase, is reached,  the complete mental  takeover becomes easier.  Existing
     mental  programming can  be  replaced with  new  patterns of  thinking  and
     behavior.

         Other often-used physiological weapons to modify normal brain functions
     are fasting, radical or high  sugar diets, physical discomforts, regulation
     of  breathing,  mantra chanting  in meditation,  the disclosure  of awesome
     mysteries,  special  lighting and  sound  effects,  programmed response  to
     incense, or intoxicating drugs.

             The sameresults can beobtained in contemporarypsychiatric treatment
     by  electric shock  treatments and  even by  purposely lowering  a person's
     blood sugar level with insulin injections.

             Before I talk about exactlyhow some of the techniques areapplied, I
     want to point  out that hypnosis and conversion tactics  are two distinctly
     different  things--and that  conversion techniques  are far  more powerful.
     However, the two are often mixed . . . with powerful results.

     How Revivalist Preachers Work

         If you'd like to see a revivalist preacher at work, there are probably
     several in your city. Go to the church or tent early and sit in the rear,
     about three-quarters of the way back. Most likely repetitive music will be
     played while the people come in for the service. A repetitive beat, ideally
     ranging from 45 to 72 beats per minute (a rhythm close to the beat of the
     human heart), is very hypnotic and  can generate an eyes-open altered state
     of consciousness in a very high percentage  of people. And, once you are in
     an alpha state, you are at least 25 times as suggestible as you would be in
     full beta consciousness. The music is probably the same for every  service,
     or incorporates the  same beat,  and many  of the  people will  go into  an
     altered   state   almost   immediately   upon   entering   the   sanctuary.
     Subconsciously,  they recall their state of mind from previous services and
     respond according to the post-hypnotic programming.

         Watch the people waiting for the service to begin. Many will exhibit
     external signs of trance--body relaxation and slightly dilated eyes. Often,
     they begin swaying back and forth with their hands in the air while sitting
     in their chairs.  Next, the  assistant pastor  will probably  come out.  He
     usually speaks with a pretty good "voice roll."

     Voice Roll Technique

                                                                             515

         A "voice roll" is a patterned, paced style used by hypnotists when
     inducing  a trance. It  is also used  by many lawyers,  several of whom are
     highly trained hypnotists,  when they desire to entrench  a point firmly in
     the  minds of  the jurors. A  voice roll can  sound as if  the speaker were
     talking  to the  beat of  a metronome  or it  may sound  as though  he were
     emphasizing every word  in a  monotonous, patterned style.  The words  will
     usually  be delivered at the rate of 45  to 60 beats per minute, maximizing
     the hypnotic effect.

         Now the assistant pastor begins the "build-up" process. He induces an
     altered state of consciousness and/or begins to generate the excitement and
     the expectations  of the audience. Next,  a group of young  women in "sweet
     and pure" chiffon dresses might  come out to sing a song. Gospel  songs are
     great for building  excitement and INVOLVEMENT. In the  middle of the song,
     one of the girls might be "smitten by the spirit" and fall down or react as
     if  possessed by  the  Holy Spirit.  This  very effectively  increases  the
     intensity in the  room. At this point, hypnosis and  conversion tactics are
     being mixed. And the result is the audience's attention span is now totally
     focused upon the communication while  the environment becomes more exciting
     or tense.

             Right about  this time, when an eyes-open mass-induced alpha mental
     state has been  achieved, they will  usually pass  the collection plate  or
     basket.  In  the  background,  a  45-beat-per-minute voice  roll  from  the
     assistant preacher might exhort, "Give to God . . . Give to God . . .  Give
     to God .  . ." And the audience  does give. God may not get  the money, but
     his already wealthy representative will.

             Next, the fire-and-brimstone preacher will come out.He induces fear
     and increases the tension by talking about "the devil," "going to hell," or
     the forthcoming Armageddon.

         In the last such rally I attended, the preacher talked about the blood
     that would soon be running out of every faucet in the land. He was also
     obsessed with  a "bloody axe of God," which everyone had seen hanging above
     the pulpit the  previous week. I  have no doubt  that everyone saw  it--the
     power of suggestion given to hundreds of people in hypnosis assures that at
     least 10 to 25 percent would see whatever he suggested they see.

         In most revivalist gatherings, "testifying" or "witnessing" usually
     follows the fear-based  sermon. People from  the audience come up  on stage
     and  relate their  stories. "I  was crippled  and now  I can walk!"  "I had
     arthritis  and  now it's  gone!" It  is  a psychological  manipulation that
     works. After listening  to numerous case histories of  miraculous healings,
     the average  guy in the  audience with a  minor problem is  sure he  can be
     healed.  The  room is  charged with  fear,  guilt, intense  excitement, and
     expectations.

                                                                             516

             Now thosewho want tobe healed are frequentlylined up aroundthe edge
     of the room, or they are told to come down to the front. The preacher might
     touch them  on the head firmly  and scream, "Be healed!"  This releases the
     psychic energy  and, for many, catharsis results. Catharsis is a purging of
     repressed  emotions. Individuals  might  cry, fall  down  or even  go  into
     spasms. And if catharsis is effected, they stand a chance  of being healed.
     In  catharsis  (one  of the  three  brain  phases  mentioned earlier),  the
     brain-slate is temporarily wiped clean and the new suggestion is accepted.

             For some, the healing may be permanent. For many, it will last four
     days to  a week,  which is,  incidentally, how  long a  hypnotic suggestion
     given to a  somnambulistic subject will usually  last. Even if the  healing
     doesn't last,  if they come  back every week,  the power of  suggestion may
     continually override the problem  . . . or sometimes, sadly,  it can mask a
     physical problem which could prove to be very detrimental to the individual
     in the long run.

             I'm not saying that legitimate healings do not take place. They do.
     Maybe the individual was ready to let  go of the negativity that caused the
     problem in the  first place; maybe  it was the work  of God. Yet  I contend
     that it can be explained with existing knowledge of brain/mind function.

         The techniques and staging will vary from church to church. Many use
     "speaking in tongues" to generate catharsis in some while the spectacle
     creates intense excitement in the observers.

         The use of hypnotic techniques by religions is sophisticated, and
     professionals are assuring  that they become even more effective.  A man in
     Los Angeles is designing, building, and reworking a  lot of churches around
     the  country. He tells  ministers what  they need and  how to use  it. This
     man's  track record indicates that the congregation and the monetary income
     will double if  the minister follows his instructions. He admits that about
     80 percent of his efforts are in the sound system and lighting.

             Powerful soundand the properuse of lightingare ofprimary importance
     in inducing an  altered state  of consciousness--I've been  using them  for
     years in my  own seminars. However, my participants are  fully aware of the
     process and what they can expect as a result of their participation.

     Six Conversion Techniques

         Cults and human-potential organizations are always looking for new
     converts. To  attain them,  they must also  create a brain-phase.  And they
     often need to do it within a short space  of time--a weekend, or maybe even
     a day.  The  following are the six primary techniques  used to generate the
     conversion.

             The meeting or training takesplace in an area whereparticipants are
     cut  off from the outside world.  This may be any place:  a private home, a
     remote or  rural setting, or even  a hotel ballroom where  the participants
     are allowed only limited bathroom usage.  In human-potential trainings, the
     controllers  will  give a  lengthy talk  about  the importance  of "keeping
     agreements"  in life.   The participants are  told that if  they don't keep
     agreements,  their  life  will  never  work.  It's  a  good  idea  to  keep
     agreements, but the controllers  are subverting a positive human  value for
     selfish purposes. The participants vow to themselves and their trainer that
     they will  keep their agreements.  Anyone who does not  will be intimidated
     into agreement or  forced to leave. The  next step is to  agree to complete
     training,  thus  assuring   a  high  percentage  of   conversions  for  the
     organizations. They will USUALLY  have to agree not  to take drugs,  smoke,

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     and  sometimes not to eat  . . .  or they are given  such short meal breaks
     that it creates tension. The real reason for the agreements is to alter
     internal chemistry, which generates anxiety and hopefully causes at least a
     slight malfunction of the nervous system, which in turn increases the
     conversion potential.

         Before the gathering is complete, the agreements will be used to ensure
     that  the  new  converts  go  out  and  find  new  participants.  They  are
     intimidated  into agreeing to do so before they leave. Since the importance
     of keeping agreements is so high  on their priority list, the converts will
     twist  the  arms of  everyone  they  know,  attempting  to talk  them  into
     attending  a  free introductory  session offered  at a  future date  by the
     organization. The  new converts are  zealots. In fact, the  inside term for
     merchandising the largest and  most successful human-potential training is,
     "sell it by zealot!"

         At least a million people are graduates and a good percentage have been
     left with a mental activation button that assures their future loyalty and
     assistance  if the  guru  figure or  organization  calls. Think  about  the
     potential  political  implications  of  hundreds of  thousands  of  zealots
     programmed to campaign for their guru.

         Be wary of an organization of this type that offers follow-up sessions
     after  the  seminar.  Follow-up  sessions  might   be  weekly  meetings  or
     inexpensive seminars given on  a regular basis which the  organization will
     attempt to talk you into  taking--or any regularly scheduled event  used to
     maintain  control.  As the  early  Christian  revivalists found,  long-term
     control is dependent upon a good follow-up system.

             Alright.  Now,  let's look  at  the second  tip-off  that indicates
     conversion tactics are  being used.  A schedule is  maintained that  causes
     physical and mental fatigue.  This is primarily accomplished by  long hours
     in  which the  participants  are given  no  opportunity for  relaxation  or
     reflection.

             The third tip-off: techniquesused to increasethe tension in theroom
     or environment.

             Number  four: Uncertainty.  I  could spend  hours relating  various
     techniques  to increase  tension and  generate uncertainty.  Basically, the
     participants are concerned about being "put on the spot" or  encountered by
     the trainers, guilt feelings  are played upon, participants are  tempted to
     verbally relate their innermost secrets to the other participants or forced
     to take  part in activities that emphasize removing their masks. One of the
     most successful  human-potential seminars forces the  participants to stand
     on a stage in front of the entire audience while being verbally attacked by
     the trainers. A public opinion poll, conducted a few years ago, showed that
     the number one most-fearful  situation an individual could encounter  is to
     speak to an audience. It ranked above window washing outside the 85th floor
     of an  office  building. So  you  can imagine  the  fear and  tension  this
     situation generates within the participants. Many faint, but most cope with
     the stress by  mentally going away. They literally go  into an alpha state,
     which automatically makes them  many times as suggestible as  they normally
     are.  And  another  loop   of  the  downward  spiral  into   conversion  is
     successfully effected.

             The  fifth clue  that  conversion tactics  are  being used  is  the
     introduction  of jargon--new terms that have meaning only to the "insiders"
     who participate.  Vicious  language is also frequently used,  purposely, to
     make participants uncomfortable.

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             The final tip-off isthat there isno humor in thecommunications . ..
     at least until the participants are converted. Then, merry-making and humor
     are highly  desirable  as symbols  of  the new  joy  the participants  have
     supposedly "found."

         I'm not saying that good does not result from participation in such
     gatherings. It  can and does. But I  contend it is important  for people to
     know what has happened and  to be aware that continual involvement  may not
     be in their best interest.

             Over the years,I've conductedprofessional seminars toteach peopleto
     be hypnotists, trainers, and counselors. I've had many of those who conduct
     trainings and rallies come  to me and  say, "I'm here  because I know  that
     what I'm  doing works, but  I don't know why."  After showing them  how and
     why, many have  gotten out of the business  or have decided to  approach it
     differently or in a much more loving and supportive manner.

             Many of these trainers havebecome personal friends, and it scaresus
     all to  have experienced the  power of one person  with a microphone  and a
     room full of  people. Add a  little charisma and  you can  count on a  high
     percentage of  conversions. The  sad truth  is that  a  high percentage  of
     people want to give away their power--they are true "believers"!

             Cult gatheringsor human-potential trainings arean ideal environment
     to observe first-hand what is technically called the  "Stockholm Syndrome."
     This is a situation in which those who are intimidated, controlled, or made
     to suffer, begin to love, admire, and even sometimes sexually desire their
     controllers or captors.

             But let me inject a wordof warning here: If you think youcan attend
     such  gatherings and  not be  affected, you are  probably wrong.  A perfect
     example is the case of a woman who went to Haiti on a Guggenheim Fellowship
     to  study  Haitian  Voodoo.  In  her report,  she  related  how  the  music
     eventually  induced uncontrollable bodily movement and  an altered state of
     consciousness.  Although she  understood  the process  and thought  herself
     above it,  when she began to  feel herself become vulnerable  to the music,
     she  attempted to  fight it  and turned  away.  Anger or  resistance almost
     always assures conversion.  A few  moments later she  was possessed by  the
     music  and began  dancing in a  trance around  the Voodoo  meeting house. A
     brain phase  had been induced  by the music  and excitement, and  she awoke
     feeling  reborn. The only hope  of attending such  gatherings without being
     affected is to be  a Buddha and allow  no positive or negative emotions  to
     surface. Few people are capable of such detachment.

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             Before I go on,let's go backto the six tip-offsto conversion. Iwant
     to mention the United States Government and military boot  camp. The Marine
     Corps talks about breaking men down before "rebuilding" them as new men--as
     marines!  Well,  that is exactly what they  do, the same way a  cult breaks
     its  people down and  rebuilds them as  happy flower sellers  on your local
     street corner. Every one of the six conversion techniques are  used in boot
     camp. Considering the needs of the  military, I'm not making a judgement as
     to whether that is good or bad. IT  IS A FACT that the men are  effectively
     brainwashed. Those  who won't submit  must be discharged  or spend much  of
     their time in the brig.

     Decognition Process

         Once the initial conversion is effected, cults, armed services, and
     similar  groups  cannot have  cynicism  among their  members.  Members must
     respond to commands  and do as they are told,  otherwise they are dangerous
     to   the  organizational  control.  This  is  normally  accomplished  as  a
     three-step Decognition Process.

             Step One is ALERTNESS REDUCTION: The controllers  cause the nervous
     system to  malfunction, making it difficult to  distinguish between fantasy
     and reality.  This can be accomplished  in several ways. POOR  DIET is one;
     watch out for  Brownies and Koolaid.  The sugar  throws the nervous  system
     off. More subtle is the  "SPIRITUAL DIET" used by many cults. They eat only
     vegetables  and fruits; without the grounding of grains, nuts, seeds, dairy
     products, fish or meat, an individual becomes mentally "spacey." INADEQUATE
     SLEEP  is another primary way to reduce alertness, especially when combined
     with long hours of work or intense physical activity. Also, being bombarded
     with intense and unique experiences achieves the same result.

         Step Two is PROGRAMMED CONFUSION: You are mentally assaulted while your
     alertness is  being reduced as  in Step  One. This is  accomplished with  a
     deluge  of  new information,  lectures,  discussion  groups, encounters  or
     one-to-one processing,  which usually amounts to  the controller bombarding
     the  individual with questions.  During this phase  of decognition, reality
     and illusion often merge and perverted logic is likely to be accepted.

             StepThree is THOUGHT STOPPING: Techniques areused to cause the mind
     to  go "flat."  These  are altered-state-of-consciousness  techniques  that
     initially induce calmness by giving the mind something  simple to deal with
     and focusing awareness.  The continued use  brings on a feeling  of elation
     and  eventually hallucination. The result  is the reduction  of thought and
     eventually,  if  used  long  enough,  the  cessation  of  all  thought  and
     withdrawal from everyone  and everything except that which  the controllers
     direct. The takeover  is then complete.  It is important  to be aware  that
     when  members  or participants  are  instructed  to use  "thought-stopping"
     techniques,  they are told  that they will  benefit by so  doing: they will
     become "better soldiers" or "find enlightenment."

             There are threeprimary techniquesused for thoughtstopping. Thefirst
     is MARCHING: the thump, thump, thump beat literally generates self-hypnosis
     and thus great susceptibility to suggestion.

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             Thesecond thought stopping technique is MEDITATION. If you spend an
     hour to an hour and a half a day in meditation, after a few weeks, there is
     a great probability that  you will not  return to full beta  consciousness.
     You will remain in  a fixed state of alpha  for as long as you  continue to
     meditate. I'm not saying this is bad--if you do it yourself. It may be very
     beneficial. But it  is a fact  that you are causing  your mind to  go flat.
     I've  worked  with  meditators  on  an  EEG  machine and  the  results  are
     conclusive: the more  you meditate,  the flatter your  mind becomes  until,
     eventually  and especially  if  used  to  excess  or  in  combination  with
     decognition,  all  thought  ceases.  Some  spiritual  groups  see  this  as
     nirvana--which  is  bullshit.  It  is simply  a  predictable  physiological
     result.  And  if heaven  on earth  is  non-thinking and  non-involvement, I
     really question why we are here.

         The third thought-stopping technique is CHANTING, and often chanting in
     meditation. "Speaking in tongues" could also be included in this category.

             All  three-stopping   techniques  produce  an   altered  state   of
     consciousness.  This  may be very good if YOU  are controlling the process,
     for you also control the input. I personally use at least one self-hypnosis
     programming session every day and I  know how beneficial it is for me.  But
     you need to  know if you  use these techniques to  the degree of  remaining
     continually in alpha that,  although you'll be very mellow, you'll  also be
     more suggestible.

     True Believers & Mass Movements

             Before ending this section on conversion,  I want to talk about the
     people  who  are most  susceptible to  it and  about  Mass Movements.  I am
     convinced that at least a third of the population is what Eric Hoffer calls
     "true believers."  They are joiners and followers . . . people who  want to
     give away their power.  They  look for answers, meaning, and  enlightenment
     outside themselves.

         Hoffer, who wrote THE TRUE BELIEVER, a classic on mass movements, says,
     "true  believers are  not intent  on bolstering  and advancing  a cherished
     self, but are those craving to be rid of unwanted self. They are followers,
     not because of a  desire for self-advancement, but  because it can  satisfy
     their passion for self-renunciation!" Hoffer also says that true  believers
     "are eternally incomplete and eternally insecure"!

             I  know this from my  own experience. In  my years of communicating
     concepts and conducting  trainings, I have run  into them again  and again.
     All I  can do is attempt  to show them that  the only thing to  seek is the
     True Self within.   Their personal answers are to be  found there and there
     alone.   I    communicate   that    the   basics   of    spirituality   are
     self-responsibility  and  self-actualization.      But  most  of  the  true
     believers just  tell me that I'm  not spiritual and go  looking for someone
     who will give them the dogma and structure they desire.

             Never underestimate the potential danger of  these people. They can
     easily be  molded into fanatics who will gladly work and die for their holy
     cause.  It is a  substitute for their  lost faith in  themselves and offers
     them as a substitute for individual hope. The Moral Majority is made  up of
     true believers. All cults are composed  of true believers. You'll find them
     in  politics, churches, businesses, and  social cause groups.  They are the
     fanatics in these organizations.

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             Mass Movements will usually havea charismatic leader. The followers
     want  to convert  others to  their way  of living  or impose  a new  way of
     life--if  necessary, by legislating laws  forcing others to  their view, as
     evidenced by the activities  of the Moral Majority. This  means enforcement
     by guns or punishment, for that is the bottomline in law enforcement.

         A common hatred, enemy, or devil is essential to the success of a mass
     movement. The Born-Again Christians have Satan himself, but that isn't
     enough--they've added the  occult, the  New Age thinkers  and, lately,  all
     those who oppose  their integration of church and politics, as evidenced in
     their political reelection campaigns against those who  oppose their views.
     In revolutions, the devil is usually the ruling power or aristocracy. Some
     human-potential movements are far too clever to ask their graduates to join
     anything, thus labeling  themselves as  a cult--but, if  you look  closely,
     you'll find that their devil is anyone and everyone who  hasn't taken their
     training.

         There are mass movements without devils but they seldom attain major
     status. The True Believers are mentally unbalanced or insecure people, or
     those without hope or friends. People don't look for allies when they love,
     but they do when they hate or become obsessed with a cause. And those who
     desire a new  life and  a new order  feel the old  ways must be  eliminated
     before the new order can be built.

     Persuasion Techniques

         Persuasion isn't technically brainwashing but it is the manipulation of
     the human mind by another individual, without the manipulated party being
     aware what caused his opinion shift. I only have time to very basically
     introduce you to a few of the thousands of techniques in use today, but the
     basis of persuasion is always to access your RIGHT BRAIN. The left half of
     your brain is analytical and rational. The right side is creative and
     imaginative. That is overly simplified but it makes my point.  So, the idea
     is to  distract the  left brain  and keep it  busy. Ideally,  the persuader
     generates an eyes-open altered state of consciousness, causing you to shift
     from beta awareness into alpha; this can be measured on an EEG machine.

         First, let  me give you an example of distracting the left brain.
     Politicians use these powerful techniques all the time; lawyers use many
     variations which, I've been told, they call "tightening the noose."

         Assume for a moment that you are watching a politician give a speech.
     First, he might  generate what is called a "YES  SET." These are statements
     that will cause  listeners to agree; they might even  unknowingly nod their
     heads in agreement.  Next come the  TRUISMS. These  are usually facts  that
     could be  debated but, once  the politician has his  audience agreeing, the
     odds are  in the politician's favor  that the audience won't  stop to think
     for themselves, thus continuing  to agree. Last comes the  SUGGESTION. This
     is what the politician  wants you to do and,  since you have been  agreeing
     all along,  you could be persuaded to accept the suggestion. Now, if you'll
     listen closely to my political speech, you'll find that the first three are
     the "yes set," the next three are truisms and the last is the suggestion.

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             "Ladies and gentlemen: are you angry abouthigh food prices? Are you
     tired of astronomical gas prices? Are you sick of out-of-control inflation?
     Well, you know the Other Party allowed 18 percent inflation  last year; you
     know crime has  increased 50 percent nationwide in the  last 12 months, and
     you know  your paycheck  hardly covers  your expenses  any more. Well,  the
     answer to resolving these problems is to  elect me, John Jones, to the U.S.
     Senate."

         And I think you've heard all that before. But you might also watch for
     what are called Imbedded Commands. As an example: On key words, the speaker
     would make  a gesture with his left hand,  which research has shown is more
     apt to access your right brain. Today's media-oriented politicians and
     spellbinders are often carefully trained by a whole new breed of specialist
     who are using every trick in the book--both old and new--to manipulate you
     into accepting their candidate.

             The  concepts and  techniques of  Neuro-Linguistics are  so heavily
     protected  that I  found out  the hard  way  that to  even talk  about them
     publicly   or  in   print   results  in   threatened   legal  action.   Yet
     Neuro-Linguistic training is readily available to anyone  willing to devote
     the  time and pay  the price. It  is some of  the most subtle  and powerful
     manipulation  I have  yet  been  exposed to.  A  good  friend who  recently
     attended a two-week seminar  on Neuro-Linguistics found that many  of those
     she talked to during the breaks were government people.

             Another  technique that  I'm  just learning  about is  unbelievably
     slippery; it is called an INTERSPERSAL TECHNIQUE and the idea is to say one
     thing with words  but plant a subconscious impression of  something else in
     the minds of the listeners and/or watchers.

         Let me give you an example: Assume you are watching a television
     commentator  make the  following  statement: SENATOR  JOHNSON is  assisting
     local authorities to clear up the stupid mistakes of companies contributing
     to the nuclear waste problems." It sounds like a statement of fact, but, if
     the  speaker emphasizes  the  right word,  and especially  if he  makes the
     proper  hand gestures  on  the  key  words,  you could  be  left  with  the
     subconscious  impression  that Senator  Johnson  is  stupid. That  was  the
     subliminal  goal  of the  statement and  the  speaker cannot  be  called to
     account for anything.

         Persuasion techniques are also frequently used on a much smaller scale
     with just as much effectiveness. The insurance salesman knows his pitch is
     likely to be much more effective  if he can get you to  visualize something
     in your mind.  This is  right-brain communication. For  instance, he  might
     pause in his  conversation, look slowly  around your  living room and  say,
     "Can you just imagine this beautiful home burning to the ground?" Of course
     you can!  It is one of  your unconscious fears  and, when he forces  you to
     visualize it,  you are  more  likely to  be  manipulated into  signing  his
     insurance policy.

                                                                             523

             The Hare Krishnas, operating in every airport,use what I call SHOCK
     AND  CONFUSION  techniques  to  distract  the  left brain  and  communicate
     directly with  the right brain. While  waiting for a plane,  I once watched
     one operate for over an hour. He had a technique of almost jumping in front
     of  someone.  Initially,  his voice  was loud then  dropped as  he made his
     pitch  to take  a book  and contribute  money to  the cause.  Usually, when
     people  are  shocked, they  immediately withdraw.  In  this case  they were
     shocked by the strange appearance, sudden materialization and loud voice of
     the Hare Krishna devotee.   In other words,  the people went into  an alpha
     state for security  because they didn't want to confront the reality before
     them.  In alpha,  they were  highly suggestible  so they  responded to  the
     suggestion of taking  the book; the  moment they took  the book, they  felt
     guilty and  responded to  the second  suggestion:  give  money. We  are all
     conditioned that  if  someone gives  us  something, we  have  to give  them
     something  in return--in  that  case, it  was  money. While  watching  this
     hustler, I was close enough to notice that many of the people he stopped
     exhibited an outward sign of alpha--their eyes were actually dilated.

     Subliminal Programming

             Subliminals  are  hidden suggestions  that  only  your subconscious
     perceives.   They can be  audio, hidden behind music, or visual, airbrushed
     into a picture, flashed on a screen so fast that you don't consciously  see
     them, or cleverly incorporated into a picture or design.

         Most audio subliminal reprogramming tapes offer verbal suggestions
     recorded at a low volume. I question the efficacy of this technique--if
     subliminals are not perceptible, they cannot be effective, and subliminals
     recorded below  the  audible threshold  are therefore  useless. The  oldest
     audio  subliminal technique  uses a voice  that follows  the volume  of the
     music  so  subliminals  are  impossible  to  detect  without  a  parametric
     equalizer. But  this technique is patented and, when I wanted to develop my
     own line of subliminal audio cassettes, negotiations with the patent holder
     proved to be  unsatisfactory. My  attorney obtained copies  of the  patents
     which I  gave to some  talented Hollywood sound  engineers, asking  them to
     create a new technique. They found a way to psycho-acoustically modify  and
     synthesize the suggestions so that they are projected in the same chord and
     frequency  as the music, thus giving  them the effect of  being part of the
     music. But we found that in using this technique, there is no way to reduce
     various frequencies to detect the subliminals. In other words, although the
     suggestions  are being  heard  by the  subconscious  mind, they  cannot  be
     monitored with even the most sophisticated equipment.

             If we were able to come up withthis technique as easily as we did,I
     can  only  imagine  how  sophisticated  the  technology  has  become,  with
     unlimited government or advertising  funding. And I shudder to  think about
     the propaganda  and commercial  manipulation that we  are exposed  to on  a
     daily basis.  There is simply no way  to know what is  behind the music you
     hear.  It may even be possible  to hide a second voice  behind the voice to
     which you are listening.

             Theseries by Wilson Bryan Key, Ph.D., on subliminals in advertising
     and political campaigns well documents the misuse in many areas, especially
     printed advertising in newspapers, magazines, and posters.

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             The big question about subliminals is: dothey work? And I guarantee
     you they do. Not only  from the response of  those who have used my  tapes,
     but  from the results of such programs  as the subliminals behind the music
     in department stores. Supposedly,  the only message is instructions  to not
     steal:  one East  Coast  department  store  chain  reported  a  37  percent
     reduction in thefts in the first nine months of testing.

             A 1984 article in  the technical newsletter, "Brain-Mind Bulletin,"
     states  that  as much  as  99  percent of  our  cognitive  activity may  be
     "non-conscious," according to the director  of the Laboratory for Cognitive
     Psychophysiology  at the University  of Illinois.  The lengthy  report ends
     with  the  statement,  "these  findings  support  the  use  of   subliminal
     approaches  such as taped suggestions  for weight loss  and the therapeutic
     use of hypnosis and Neuro-Linguistic Programming."

     Mass Misuse

             I could relatemany stories that support subliminal programming, but
     I'd rather use my time to make you aware of even more subtle uses of such
     programming.

         I have personally experienced sitting in a Los Angeles auditorium with
     over  ten  thousand  people  who  were  gathered to  listen  to  a  current
     charismatic figure. Twenty minutes after entering  the auditorium, I became
     aware that I was going in and  out of an altered state. Those  accompanying
     me experienced the same thing.  Since it is our business, we were  aware of
     what  was happening, but those around us  were not. By careful observation,
     what  appeared  to be  spontaneous  demonstrations  were, in  fact,  artful
     manipulations.  The only way  I could figure that  the eyes-open trance had
     been induced was that a 6- to 7-cycle-per-second vibration was  being piped
     into the room behind  the air conditioner sound. That  particular vibration
     generates alpha, which would render the audience highly susceptible. Ten to
     25  percent of  the  population is  capable of  a  somnambulistic level  of
     altered states of consciousness;  for these people, the suggestions  of the
     speaker, if non-threatening, could potentially be accepted as "commands."

     Vibrato

         This leads to the mention of VIBRATO. Vibrato is the tremulous effect
     imparted in  some vocal  or instrumental  music,  and the  cycle-per-second
     range
     causes  people to go into an altered  state of consciousness. At one period
     of English history, singers whose voices contained pronounced  vibrato were
     not allowed to perform publicly because  listeners would go into an altered
     state and have fantasies, often sexual in nature.

             People who attend operaor enjoy listeningto singers like MarioLanza
     are familiar with this altered state induced by the performers.

     ELFs

             Now,  let's carry this awareness  a little farther.  There are also
     inaudible ELFs  (extra-low frequency  waves). These are  electromagnetic in
     nature.  One  of the  primary  uses  of ELFs  is  to  communicate with  our
     submarines.  Dr. Andrija  Puharich, a  highly respected  researcher, in  an
     attempt to  warn  U.S. officials  about  Russian use  of  ELFs, set  up  an
     experiment. Volunteers were wired so their brain waves could be measured on
     an EEG. They were sealed in a metal room that could not be penetrated  by a
     normal signal.
         Puharich then beamed ELF waves at the volunteers. ELFs go right through

                                                                             525

     the earth and, of course, right through metal walls. Those inside couldn't
     know if the signal was or was not being sent. And Puharich watched the
     reactions on the  technical equipment: 30 percent of  those inside the room
     were taken over by the ELF signal in six to ten seconds.

             When I  say "taken over," I  mean that their behavior  followed the
     changes anticipated at very  precise frequencies. Waves below 6  cycles per
     second  caused  the subjects  to become  very  emotionally upset,  and even
     disrupted bodily functions.  At 8.2 cycles,  they felt very high  . . .  an
     elevated  feeling, as though they had been in masterful meditation, learned
     over a  period of years. Eleven  to 11.3 cycles induced  waves of depressed
     agitation leading to riotous behavior.

     The Neurophone

             Dr. PatrickFlanagan is a personalfriend of mine. Inthe early 1960s,
     as a teenager, Pat  was listed as one of the top scientists in the world by
     "Life" magazine.  Among  his many  inventions was  a device  he called  the
     Neurophone--an   electronic  instrument   that  can   successfully  program
     suggestions  directly through contact with  the skin. When  he attempted to
     patent the device, the government demanded that he prove it worked. When he
     did, the National Security  Agency confiscated the neurophone. It  took Pat
     two years of legal battle to get his invention back.

             In using thedevice, you don't hear or see a thing; it is applied to
     the  skin,  which Pat  claims is  the source  of  special senses.  The skin
     contains  more sensors  for heat,  touch, pain,  vibration,  and electrical
     fields than any other part of the human anatomy.

         In one of his recent tests, Pat conducted two identical seminars for a
     military  audience--one seminar one night  and one the  next night, because
     the size of the room was not large enough to accommodate all of them at one
     time.   When the  first  group proved  to be  very  cool and  unwilling  to
     respond, Patrick spent  the next day making  a special tape to play  at the
     second  seminar. The tape instructed the  audience to be extremely warm and
     responsive and  for their  hands to become  "tingly." The  tape was  played
     through the neurophone,  which was connected to a wire  he placed along the
     ceiling  of the room. There were  no speakers, so no  sound could be heard,
     yet the message was  successfully transmitted from that wire  directly into
     the brains  of  the audience.  They were  warm and  receptive, their  hands
     tingled and they responded, according to programming, in other ways  that I
     cannot mention here.

         The more we find out about how human beings work through today's highly
     advanced technological research, the more we learn to control human beings.
     And what probably scares me the most is that the medium for takeover is
     already  in place! The  television set in  your living room  and bedroom is
     doing a lot more than just entertaining you.

             Before I continue, let me point out something else about an altered
     state  of consciousness. When  you go into  an altered  state, you transfer
     into right brain,  which results in the internal release  of the body's own
     opiates:   enkephalins and Beta-endorphins, chemically  almost identical to
     opium. In other  words, it feels good .  . . and you want to  come back for
     more.

                                                                             526

             Recent tests byresearcher Herbert Krugman showedthat, while viewers
     were watching TV, right-brain activity outnumbered left-brain activity by a
     ratio of two to one. Put more simply, the viewers were in an  altered state
     . . . in trance more often than not. They were getting their Beta-endorphin
     "fix."

         To measure attention spans, psychophysiologist Thomas Mulholland of the
     Veterans Hospital in  Bedford, Massachusetts, attached young viewers  to an
     EEG machine that was wired  to shut the TV set off  whenever the children's
     brains produced a  majority of alpha waves. Although the children were told
     to concentrate, only a few could keep the set on for more than 30 seconds!

         Most viewers are already hypnotized. To deepen the trance is easy. One
     simple way is  to place a blank,  black frame every  32 frames in the  film
     that  is  being  projected.  This creates  a  45-beat-per-minute  pulsation
     perceived  only by the subconscious  mind--the ideal pace  to generate deep
     hypnosis.

         The commercials or suggestions presented following this alpha-inducing
     broadcast are much more likely to be accepted by the viewer. The high
     percentage of  the viewing  audience that has  somnambulistic-depth ability
     could  very well  accept  the suggestions  as  commands--as long  as  those
     commands  did not ask  the viewer to  do something contrary  to his morals,
     religion, or self-preservation.

         The medium for takeover is here. By the age of 16, children have spent
     10,000 to 15,000  hours watching  television--that is more  time than  they
     spend n school! In the average home, the  TV set is on for six hours and 44
     minutes per day--an increase of nine minutes from last year and three times
     the average rate of increase during the 1970s.

         It obviously isn't getting better . . . we are rapidly moving into an
     alpha-level world--very possibly the Orwellian world of "1984"--placid,
     glassy-eyed, and responding obediently to instructions.

         A research project by Jacob Jacoby, a Purdue University psychologist,
     found  that  of 2,700  people tested,  90  percent misunderstood  even such
     simple  viewing fare as commercials and "Barnaby Jones." Only minutes after
     watching, the typical viewer missed 23 to 36 percent of the questions about
     what he or she had seen. Of course they did--they were going in and  out of
     trance!  If  you  go  into  a  deep  trance,  you  must  be  instructed  to
     remember--otherwise you automatically forget.

         I have just touched the tip of the iceberg. When you start to combine
     subliminal messages behind the music, subliminal visuals projected on the
     screen, hypnotically produced visual effects, sustained musical beats at a
     trance-inducing pace . . . you have extremely effective brainwashing. Every
     hour  that you spend watching the TV  set you become more conditioned. And,
     in case you  thought there  was a law  against any  of these things,  guess
     again.   There  isn't! There  are a  lot of  powerful people  who obviously
     prefer things exactly the way they are. Maybe they have plans for?

                                                                             527

    sacred-texts |  Web | Powered by Sponsored Links:
Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

             A NEO-PAGAN FILMOGRAPHY
                An Annotated List
             of Recommended Viewing
             =======================
                 (compiled 3/89)
                 by Mike Nichols
 
 
               Although this list is a long one, it could easily  have been much
     longer.  In fact, the hard part was deciding which of many good  movies had
     to be left out,  due to limitations  of space.   So I used  a few rules  to
     guide me.   First, I  gave preference  to movies  that had  a strong  Pagan
     message, as opposed to films that  are 'merely' entertaining.  Thus, a film
     like  'Never Cry Wolf',  though it has  no supernatural elements,  made the
     list; whereas superbly crafted atmospheric entertainments like 'Gothic' and
     'Eyes  of  Fire'  didn't.   Second,  in  dealing with  the  supernatural, I
     concentrated on films  that informed, or at least stayed  within the realms
     of  possibility.  Hence, I  include 'The Haunting',  but not 'Poltergeist'.
     Inevitably,  I will  have left  out  some of  your favorites,  for which  I
     apologize in advance.  But I had to stop somewhere.
 
 
     APPRENTICE TO MURDER, 1988, C-94m
     D:  R.L. Thomas.    Donald Sutherland,  Chad Lowe,  Mia Sara,  Knut Husebo,
     Rutanya Alsa.
          Intriguing fact-based story of a man who was a 'hex-meister' in the
     Pennsylvania Dutch tradition.  His practice of folk medicine lands him in
     trouble with the law, and a final confrontation with a rival sorcerer leads
     to a  charge of murder.  Sutherland is appealing  in the lead role, and the
     story  unfolds mainly through  his eyes.   Mia  Sara does a  nice job  in a
     supporting role.  There's a lot of authentic folk magic to lend atmosphere.
 
     THE BELIEVERS, 1987, C-114m
     D:  John Schlesinger.   Martin  Sheen, Helen  Shaver, Harley  Cross, Robert
     Loggia,  Elizabeth Wilson,  Lee  Richardson, Harris  Yulin, Richard  Masur,
     Carla Pinza, Jimmy Smits.
               Afterthe death ofhis wife, Sheen andhis son moveto New York City,
     where they become involved  in a grisly series of cultish human sacrifices.
     Although  the religion  of Santeria  is unfortunately  shown in  a negative
     light, there is  enough authenticity to lend lots of  interest.  A gripping
     thriller.
 
     BELL, BOOK, AND CANDLE, 1958, C-103m
     D: Richard Quine.  James Stewart, Kim Novak, Jack Lemmon, Ernie Kovaks,
     Hermione Gingold.
               Yes, I'm well aware that this movie, based on the John Van Druten
     play, is responsible for more misinformation about Witchcraft than anything
     outside the  'Bewitched' TV  series.   Still,  I hardly  know  a Pagan  who
     doesn't  love it.  For many  of us, it was the  first time we'd encountered
     the idea  of Witchcraft alive  and well in  a modern  metropolis.  And  Kim
     Novak is STILL my idea of what a Witch OUGHT to look like.   And none of us
     will ever  forget Kovak's reading of the line 'Witches, boy!  Witches!'  Or
     Stewart's offhand comment that it feels more like Halloween than Christmas.
     Lots of fun.
 

                                                                             528

     BROTHER SUN, SISTER MOON, 1973-Italian-British, C-121m
     D: Franco Zeffirelli.  Graham Faulkner, Judi Bowker, Leigh Lawson, Alec
     Guinness, Valentina Cortese, Kenneth Cranham
               For most Pagans, St.  Francis of Assisi is usually  considered an
     honorary Pagan, at the very  least.  His insistence on finding  divinity in
     nature is exactly what Paganism is all about.  This film biography portrays
     his extreme  love of and sensitivity  to nature with poignant  beauty.  And
     the musical  score by Donovan is  such a perfect choice  that, having heard
     it, nothing else would ever do.  This is  also a visually stunning film, as
     those who remember Zefferelli's 'Romeo and  Juliet' might expect.  If  ever
     Christianity could be made palatable to the sensibilities of Neo-Pagans, it
     would have  to be through the  eyes of a  nature mystic like Francis.   The
     Catholic Church came close to naming him a heretic but, at the last minute,
     the Pope  (played by Alec  Guinness) sanctioned  him.  (Old  Obi Wan  comes
     through again!)
 
     BURN, WITCH, BURN!, 1962-British, 90m
     D:  Sidney Hayers.  Janey Blair, Peter Wyngarde, Margaret Johnston, Anthony
     Nicholls.
               Based  on the Fritz Leiber classic 'Conjure Wife' and scripted by
     Richard Matheson, this is an interesting view of Witchcraft.  Granted, this
     has as many misconceptions as 'Bell, Book, and Candle', yet the premise is
     intriguing: that ALL  women are secretly  Witches, and  ALL men don't  know
     about  it.  This is  mainly about one  woman's use of magic  to advance the
     career of her schoolteacher husband.
 
     DARBY O'GILL AND THE LITTLE PEOPLE, 1959, C-93m
     D:  Robert  Stevenson.   Albert Sharpe,  Janet  Munro, Sean  Connery, Jimmy
     O'Dea, Kieron Moore, Estelle Winwood.
          Simply the best fantasy ever filmed.  No kidding.  This is a PERFECT
     little movie, and (along  with 'The Quiet Man') the  ultimate St. Patrick's
     Day film.  Sharpe is sensational as  Darby O'Gill, who likes to sit in  the
     pub telling stories about his adventures  with the King of the Leprechauns.
     Unbeknownst to everyone, they are TRUE stories!  Every tidbit of Irish
     folklore, from banshees to the crock of gold  to the costa bower (the death
     coach) is worked into the plot.  The  music and songs are great.  So is the
     cast, many  of whom  were brought  over from the  Abbey Theater  in Dublin!
     Sean  Connery makes his  screen debut, in  a SINGING role!   The subsequent
     untimely death of  Janet Munro robbed  the screen of  one of its  brightest
     actresses.  (Her character's combination of willfulness and femininity is a
     textbook  study.   Compared  to  her,  Princess  Leia's  character  is  not
     'strong-willed' -- it's just  snotty!)  The special effects  are miraculous
     for 1959!  When Darby walks into King Brian's throne room, we walks THROUGH
     a crowd of Leprechauns, and I defy anyone  to find a matte line!  In  fact,
     the special effects  are so good throughout,  that you FORGET that  they're
     special effects,  and end up deciding  that they must have  rounded up some
     real Leprechauns from somewhere.
 

                                                                             529

     THE DARK CRYSTAL, 1983-British, C-94m
     D: Jim Henson and Frank Oz.  Performed by Jim Henson, Kathryn Mullen, Frank
     Oz, Dave Goelz, Brian Muehl, Jean Pierre Amiel, Kiran Shaw.
               The creators of the Muppets come up with an entire fantasy world,
     where even the  flora and fauna are  original.  And this world  is in grave
     peril  unless  the missing  shard  of the  Dark  Crystal can  be  found and
     restored  to it.   This  is a   hero-quest  in the  classic mold,  with art
     stylings   by  Brian   Froud.     Although   wonderfully  imaginative   and
     entertaining,  it has  a  very  strong  message  of  mysticism,  all  about
     universal  balance and  the synthesis  of opposites.   (One wonders  if the
     entire quartz crystal fad of the late 1980's had its origins here!)
 
     DON'T LOOK NOW, 1973-British, C-110m
     D: Nicolas Roeg.  Julie Christie, Donald Sutherland, Hilary Mason, Clelia
     Matania, Massimo Serato.
               Based ona so-so occultthriller by Daphnedu Maurier, thisbecomes a
     brilliant film  in the hands  of Italian  director Nicolas Roeg  (famed for
     'The Man Who  Fell to Earth).   Shortly after  their daughter has  drowned,
     Sutherland (who restores mosaics in old churches) and his wife go to Venice
     where they meet two sisters  who are spiritualists.  They begin  to receive
     messages  from the daughter, who  keeps warning Sutherland  to leave Venice
     because he  is in mortal danger.  If ever  a film captured the real feeling
     of how  psychic  ability operates,  this  is it.    The use  of  subjective
     editing, and the symbolic use (and total control of!)  color throughout the
     film is masterful.  (This film also  contains one of the most stylish  love
     scenes ever  filmed.)  Squeamish people need to be warned about the violent
     ending, however.

     THE DUNWICH HORROR, 1970, C-90m
     D: Daniel Haller.  Sandra Dee, Dean Stockwell, Ed Begley, Sam Jaffe, Lloyd
     Bochner, Joanna Moore, Talia Coppolia (Shire).
               Nice adaptation of an H. P.Lovecraft story, with a wonderfulcast.
     Dean
     Stockwell is the quintessential ritual magician, both mysterious and
     compelling.  He steals the original 'Necronomicon' from a  library in order
     to  'bring back  the Old  Ones', a race  of powerful  but dark  beings that
     inhabited the  earth before humans.   Sam Jaffe is wonderful  as his crazed
     grandfather.   (What happened to the  father is part of  the mystery!)  And
     Sandra Dee is  perfect as the  innocent virgin chosen  to be the  unwilling
     host mother for  the rebirth of these  demons.  (Some versions  of the film
     cut the last scene short, which shows a developing fetus  superimposed over
     Dee's abdomen.  'Nuff  said.)  By the way,  no film has ever shown  the raw
     power of  otherworldly beings as well  as this.  No  'latex lovelies' here.
     Just pure, unadulterated elemental force.  Nice job!
 
     THE EMERALD FOREST, 1985, C-113m
     D: John Boorman.  Powers Boothe, Meg Foster, Charley Boorman, Dira Pass.
               A look atour ownculture through theeyes of theaboriginal tribesof
     the  Amazon.    (They   call  us  the  'termite  people',  because  of  the
     deforestation  and   industrial  development  we  have   brought  to  their
     homeland.)  The director's son,  Charley, is totally convincing as a  young
     boy raised by aborigines.  Great music by Junior Homrich.
 

                                                                             530

     THE ENTITY, 1983, C-115m
     D: Sidney J. Furie.  Barbara Hershey, Ron Silver,  Jacqueline Brooks, David
     Lablosa, George Coe, Margaret Blye.
               The trulyfrightening thing about thismovie is that it'sbased on a
     true story, about a woman who is repeatedly violently raped by an invisible
     presence.  Initially, she seeks the help of a psychologist, who is a strict
     behaviorist  and thinks that it  is all 'in  her mind'.  It  is not until a
     chance encounter with a team of parapsychologist  from the local university
     that  she finally  finds people  who understand  her problem.   One  of the
     film's  great strengths is its  portrayal of the  professional rivalry that
     develops  between  the  psychologist  (who  has  begun  taking  a  personal
     interest) and  the parapsychologists,  who are interested  in investigating
     the phenomena.   The final scene in  the gymnasium is the  only part of the
     film based on speculation only.  At last report, the case was still active.
      EXCALIBUR, 1981-British, C-140m
     D: John Boorman.   Nicol  Williamson, Nigel Terry,  Helen Mirren,  Nicholas
     Clay, Cherie Lunghi, Corin Redgrave, Paul Geoffrey.
               A stylish adaptationof ThomasMalory's 'Le MorteD'Arthur'. Boorman
     knew  exactly what  he was doing  in combining  certain key  characters and
     keeping the  spirit of the  legends.   The Grail Quest  is especially  well
     handled.    Williamson's Merlin  and  Mirren's Morgana  are  both brilliant
     performances.  Great music.  Try to see this one on the big screen.
 
     HARVEY, 1950, 104m
     D: Henry Koster.  James Stewart, Josephine Hull, Peggy Dow, Charles  Drake,
     Cecil Kellaway, Victoria Horne, Jesse White, Wallace Ford, Ida Moore.
          Imagine a movie that chooses as its main theme a Welsh animal spirit
     called a pooka (or 'pwcca' in Welsh)!  That would be improbable enough by
     today's standards.  But the fact that it happened in a 1940's Pulitzer
     Prize-winning play and subsequent movie boggles the mind!  The pooka in
     question is a 6-foot  invisible rabbit named Harvey, who  manifests himself
     only to  a gentle tippler  named Elwood  P. Dowd, played  to perfection  by
     Stewart.   Jesse White (the  lonely Maytag  repairman) made his  film debut
     here.  Few movies are as much fun as this.
 
     THE HAUNTING, 1963, 112m
     D: Robert Wise.  Julie Harris, Claire Bloom, Richard Johnson, Russ Tamblyn,
     Lois Maxwell, Fay Compton
               Based on ShirleyJackson's masterpiece 'TheHaunting of HillHouse',
     this is probably  the ultimate ghost movie.  A  parapsychologist and a team
     of student assistants  investigate a haunted  house.  Based on  the premise
     that no  ghost ever hurts anyone  physically; the damage is  always done by
     the victim to himself, psychologically.  Julie Harris is marvelous.
 
     INHERIT THE WIND, 1960, 127m
     D: Stanley Kramer.  Spencer Tracy, Fredric March, Gene Kelly, Florence
     Eldridge, Dick  York,  Harry Morgan,  Donna Anderson,  Elliot Reid,  Claude
     Akins, Noah Beery, Jr., Norman Fell.
               This should be required viewing for every Pagan.  For many of us,
     there came  a time  when our  own ideologies  simply collided  head-on with
     fundamental  Christian faith, and  we knew  we could  no longer  accept it.
     Never has a movie embodied this theme so well.  Based on the play by Jerome
     Lawrence and Robert E.  Lee, it deals with the Scopes  Monkey Trial of 1925
     in  Tennessee,  where  a high  school  teacher  was  arrested for  teaching
     Darwin's Theory  of Evolution.  The  debate that ensued was  between two of
     the most brilliant  minds of  their day,  the great  trial lawyer  Clarence
     Darrow  for  the  defense,  and  two-time  Presidential  candidate  William
     Jennings  Bryan for  the  prosecution.    Kelly's  character  is  based  on
     acid-tongued columnist  H. L.  Mencken.   This is riveting,  from first  to
     last.

                                                                             531

 
     JONATHAN LIVINGSTON SEAGULL, 1973, C-120m
     D: Hal Bartlett.  Many seagulls.
          Although the film is flawed and drags a little toward the end, it is
     nevertheless well worth seeing.  The photography is beautiful, and Neil
     Diamond's  score (including  'Skybird') is  marvelous.   It is,  of course,
     based on Richard Bach's marvelous tale  of a little seagull that refuses to
     fit  in  with his  flock,  preferring to  follow  a higher,  more mystical,
     calling.  This is yet another one you should try to see on the big screen.
 
     LADYHAWKE, 1985, C-124m
     D: Richard Donner.  Matthew Broderick, Rutger Hauer, Michelle Pfeiffer, Leo
     McKern, John Wood, Ken Hutchison, Alfred Molina.
               Whoever decidedon themusic for thisfilm should beshot! Think what
     a nice soundtrack by Clannad would have been like.  That reservation aside,
     this  is  a great  medieval fantasy  concerning  two lovers  who  have been
     separated by a curse, and a young thief who  becomes their ally, an unusual
     but charming  role for Matthew Broderick.   (If anyone ever  gets around to
     filming Katherine Kurtz's 'Deryni' books, this is the team that ought to do
     it.)
 
     THE LAST UNICORN, 1982, C-84m
     D: Rankin & Bass.  Voices of Mia Farrow, Alan Arkin, Jeff Bridges, Tammy
     Grimes, Robert Klein, Angela Lansbury, Christopher Lee.
               Based on theincomparable fantasy novel by PeterS. Beagle, this is
     very adult animation.   And  because Beagle himself  wrote the  screenplay,
     this film  contains spiritual  one-liners that  hit you  right in the  gut.
     Example:  'Never run from anything immortal.  It attracts their attention.'
     Though this is NOT classic Disney animation (in fact, it looks like limited
     animation), the voice-work, screenplay,  and art stylings are all  so good,
     you're  inclined to  overlook it.   Angela  Lansbury's character  voice for
     Mommy Fortuna  is marvelous.   And there's  a lovely lyrical  score by  the
     group America.
 
     THE LAST WAVE, 1977-Australian, C-106m
     D: Peter Weir.  Richard Chamberlain, Olivia Hamnett, (David) Gulpilil,
     Frederick Parslow, Vivean Gray, Nanjiwarra Amagula.
               Chamberlainplays anAustralian lawyerdefending anaborigine accused
     of a murder that was actually done by magic.  This is a rare and wonderful
     glimpse  into the tribal religion  of the native  Australians, their myths,
     and their  belief in  the Dream Time.   Peter  Weir (famed  for 'Picnic  at
     Hanging Rock') directs this atmospheric thriller.
 
     LEGEND, 1985-British, C-89m
     D: Ridley Scott.  Tom Cruise, Mia Sara, Tim Curry, David Bennent, Alice
     Playten, Billy Barty.
               Oneof the mostvisually luscious filmsever created. Every frame is
     gorgeous.  The plot is nearly archetypal, with evil (Curry) attempting to
     seduce innocence (Sara).  Though it's hard to accept Cruise as the hero  of
     this Grimm's-like fairy  tale, Curry  and Sara turn  in good  performances.
     The European version runs 20 minutes longer and  retains the original (and,
     in my opinion,  superior) musical score  by Jerry Goldsmith.   The American
     score is by Tangerine Dream.
 

                                                                             532

     THE LORD OF THE RINGS, 1978, C-133m
     D: Ralph Bakshi.  Voices of Christopher Guard, William Squire, John Hurt,
     Michael Sholes, Dominic Guard.
          This ambitious but flawed animated feature covers half of J.R.R.
     Tolkien's fantasy trilogy, ending much too abruptly.  But for all the
     criticism  usually heaped  upon this  film, there  ARE moments  of absolute
     genius.   Such as the Dark Riders  attempting to kill Frodo  and friends in
     their beds at the Prancing Pony  Inn.  Or Gandalf and Frodo's moonlit  walk
     through  the Shire.   Or  the first  time Frodo  puts on  the ring.   These
     moments alone make the movie well worth seeing.
 
     NEVER CRY WOLF, 1983, C-105m
     D:  Carroll   Ballard.    Charles  Martin  Smith,  Brian  Dennehy,  Zachary
     Ittimangnaq, Samson Jorah.
          A brilliant performance by Smith (based on author Farley Mowat) as a
     young man sent to study wolves in the Arctic.  Again, we are treated to the
     insights of the native culture (the Innuit), and are  shown how it has been
     debased  through contact with  our own greedy culture.   This film contains
     some of the most spectacular nature  photography ever put on film.  Ballard
     was  chief nature photographer  for Disney Studios  for years.   Try to see
     this one on the big screen.
 
     NOSFERATU THE VAMPYRE, 1979-West German, C-107m
     D: Werner Herzog.  Klaus Kinski, Isabelle Adjani, Bruno Ganz, Roland Topor.
             Forvampire lovers, this film isthe creme de lacreme.  Werner Herzog
     is a leader of modern German Expressionist cinema, and here he is operating
     at the top of his  form.  The spooky atmosphere is so thick  you could peel
     it off the  screen in layers.  (Try  to see this one in the  theater.)  The
     creepiness  of Kinski's Dracula  is equaled only  by the  classic beauty of
     Adjani's Lucy.  This is the  perfect film for Halloween night.   The German
     language  version with  English subtitles  is far  superior to  the English
     version, and slightly longer.  (The  SOUND of the German dialogue  actually
     fits the mood of the film better.)
 
     ON A CLEAR DAY YOU CAN SEE FOREVER, 1970, C-129m
     D: Vincente Minnelli.  Barbra Streisand, Yves Montand, Bob Newhart, Larry
     Blyden, Simon Oakland, Jack Nicholson.  Alan Lerner & Burton Lane score.
               Probablyinspired by the case of BrideyMurphy, this musical is all
     about hypnosis, past  life regression, ESP,  reincarnation, and other  'New
     Age' topics (though 20 years too early).  (One wonders how Shirley MacLaine
     missed  starring  in  this.    Yet,  one  is  thankful  for small  favors.)
     Streisand  is  wonderful, especially  in  the  lavish flashback  sequences.
     Montand should have  been replaced.  Still, the plot's surprising turns are
     well within the realm of supernatural possibility.
 

                                                                             533

     THE SERPENT AND THE RAINBOW, 1988, C-98m
     D: Wes  Craven.  Bill  Pullman, Cathy  Tyson, Zakes  Mokae, Paul  Winfield,
     Brent Jennings, Theresa Merritt, Michael Gough.
               Directed by Wes Craven  (famed for his 'Nightmare on  Elm Street'
     series), this is the true story of Wade Davis, an ethnobotanist who is sent
     to  Haiti  to  bring  back  the   secret  of  the  so-called  Zombie  drug,
     tetrodotoxin.   But the local  practitioners of 'Voodoo'  don't yield their
     secrets too  easily and, before it's all over, Davis finds himself a victim
     of  the drug -- which gives Craven  carte blanche for the wonderful special
     effects he's famous  for.   Like 'The Believers',  this film  unfortunately
     shows the native religion (Voudoun) primarily  in a negative light.  Still,
     at  times  it  manages  to  capture  its  beauty,  mystery  and  innocence,
     especially in the festival scenes when the entire village  spends the night
     asleep in a candle-lighted forest.
 
     7 FACES OF DR. LAO, 1964, C-100m
     D: George Pal.  Tony Randall, Barbara Eden, Arthur O'Connell, John Ericson,
     Kevin  Tate,  Argentina Brunetti,  Noah  Beery, Jr.,  Minerva  Urecal, John
     Qualen, Lee Patrick, Royal Dano.
               For  people  who think  that decent  fantasy  films are  a recent
     development, this movie  is going to  come as a  delightful surprise.   The
     special effects  and gentle magic  of director  George Pal was  the perfect
     means of bringing the Charles Finney classic 'The Circus of Dr. Lao' to the
     screen.   Randall, in  a tour  de force  performance of  six roles, is  the
     mysterious  Chinese guru,  Dr.  Lao, whose  travelling  circus changes  the
     course of history for  a small Western town.  For the better.  A lovely and
     funny film with  a spiritual  dimension that would  appeal to every  Pagan.
     Nice musical score by Leigh Harline combines Western and Oriental music.
 
     SILENT RUNNING, 1971, C-89m
     D: Douglas Trumbull.  Bruce Dern, Cliff Potts, Ron Rifkin, Jesse Vint.
               Should be subtitled 'Druidsin Spaaaaace!!!'  Aboard thedeep space
     ship  Valley Forge, the very talented Bruce  Dern (in his most likable film
     role  ever)  battles to  save  the last  vestiges of  the  Earth's forests.
     Special effects by the team  that created '2001'.  And a  brilliant musical
     score by Peter Schickele (whose better-known comic persona is P.D.Q. Bach),
     sung by Joan Baez.
 
     SLEEPING BEAUTY, 1959, C-75m
     D:  Clyde Geronimi.   Voices of  Mary Costa,  Bill Shirley,  Elinor Audley,
     Verna Felton, Barbara Jo Allen, Barbara Luddy.
               The  all-time masterpiece of the animator's art, this is the most
     lavish and most expensive (by contemporary standards) animated feature ever
     done by Disney  studios.  The uninitiated may babble  about 'Fantasia', but
     the true cognoscente of  animation know that THIS is the  apogee of the art
     form.   From the lush color stylings (heavy  use of greens and purples), to
     the elegantly stylized backgrounds, to  the figure of Maleficent  (designed
     by  Marc Davis),  to  a fire-breathing  dragon  that wasn't  equaled  until
     'Dragonslayer', this  film is superb.   Voice work by Audley  and Felton is
     outstanding.   The film should  also serve as a  textbook example of how to
     adapt a classical score (Tchaikovsky's 'Sleeping Beauty Ballet') to a movie
     soundtrack.    Never  has  it  been  done  better.    See  it.    One  last
     consideration: this was filmed in the extra-wide-screen Technerama process,
     and naturally loses a lot when transferred to video.   Try to see this in a
     theater.   One with a BIG screen  and a state-of-the-art sound system.  You
     will be amazed.
 

                                                                             534

     SOMETHING WICKED THIS WAY COMES, 1983, C-94m
     D: Jack  Clayton.  Jason  Robards, Jonathan Pryce,  Diane Ladd,  Pam Grier,
     Royal Dano, Shawn Carson, Vidal Peterson, Mary Grace Canfield, James Stacy,
     narrated by Arthur Hill.
               RayBradbury's fantasy novel is brought tothe screen by a director
     who understands it.  This is a mood piece, and it's done to perfection.  It
     all  takes  place  in  that  strange  twilight  halfway between  children's
     make-believe and the  world of the  supernatural.  You're never  quite sure
     which it is.   Jonathan Pryce  is utterly mesmerizing  as the sinister  Mr.
     Dark, leader  of a mysterious travelling  carnival.  He has  so much screen
     presence you can barely take your eyes off him.  I haven't seen an actor in
     such total control of a role since Gene Wilder did 'Willy Wonka'.  An added
     bonus is  that Bradbury himself wrote the screenplay, and it shows.  It's a
     real cut above the insipid screenplays we're all used to.
 
     STAR WARS, 1977, C-121m
     D: George Lucas.  Mark Hamill, Harrison Ford, Carrie Fisher, Peter Cushing,
     Alec Guinness, Anthony Daniels, Kenny Baker, voice of  James Earl Jones (as
     Darth Vader)
               Despite the spaceships and high-tech doodads, this is really more
     fantasy than science fiction.  And the reliance which director George Lucas
     placed in the theories of  Joseph Campbell help shape a story  that is very
     near to  myth.  The  other two movies  in the trilogy,  'The Empire Strikes
     Back'  and 'Return of the  Jedi' are also important.   The main interest to
     most Pagans lies in the mystical sub-motif of 'the Force',  a kind a 'mana'
     that is ethically neutral,  but may be  used in magic  for either good  (as
     evidenced by Obi Wan Kenobe) or evil (as evidenced by Darth Vader).  In the
     second film, it is the great  Jedi Master, Yoda (created by Muppet masters,
     Jim Henson and Frank  Oz), who teaches  us most about the  Force.  This  is
     pure magic.
 
     THE WATCHER IN THE WOODS, 1980, C-84
     D: John Hough.  Bette Davis, Carroll Baker, David McCallum, Lynn-Holly
     Johnson, Kyle Richards, Ian Bannen, Richard Pasco.
               What I wouldn't giveto have seen thisas a teenager! Johnson stars
     as a girl whose family has just rented an old English country house,  where
     she is  haunted by the  image of a  young girl  who disappeared years  ago.
     During  a strange seance-type  initiation ritual.   In the ruins  of an old
     chapel.  During a freak  lightning storm.  During an eclipse.   The subtext
     is so  thick you  could cut  it with a  knife.   Even though  such elements
     remain unstated, for those of us interested in power points, ley lines, and
     astronomical  alignments, this  movie  is  a  real  treat.    Someone  Knew
     Something!  Sadly, the end is badly flawed.  But no matter, because the fun
     is  in  the  getting  there.   A  delightful  cast,  and  great  atmosphere
     throughout, make this film special.
 
     THE WICKER MAN, 1973-British, C-95m
     D: Robin Hardy.  Edward Woodward, Christopher Lee, Britt Ekland, Diane
     Cilento, Ingrid Pitt, Lindsay Kemp.
               Based on the Anthony Shaffer thriller,this movie is a favorite of
     most Pagans.    The plot  concerns  a police  sergeant (Woodward)  sent  to
     investigate the  disappearance of a young  girl, on a small  island off the
     coast of Scotland.  There he finds a completely Pagan society.  Local color
     and beautiful  folk music  enhance the  most loving  portrayal  of a  Pagan
     society ever committed to film.   Unfortunately, in the end, the Pagans are
     'revealed' to be the requisite bad  guys.  If you can overlook  the ending,
     however, this is fine  movie.  Every  Pagan I know who's  seen it wants  to
     move to Summer Isle immediately.
     WILLOW, 1988, C-125m
     D: Ron Howard.  Val Kilmer, Joanne Whalley, Warwick Davis, Jean Marsh,

                                                                             535

     Patricia Hayes, Billy Barty, Pat Roach, Gavan O'Herlihy.
               Despitethe story byGeorge Lucas, thisis NOT the'Star Wars' of the
     fantasy genre.  Too derivative (especially Mad Martigan, who is  a Han Solo
     clone).  Still, the film has a lot to say about magic, and Davis gives a
     delightful performance.  Jean  Marsh is terrific as the evil Queen Bavmorda
     (in a  role that  almost parallels her  role as Queen  Mombi in  'Return to
     Oz').   And the scene in which Chirlindrea  appears to Willow in the forest
     is as close to an epiphany of the  Goddess as I've ever seen on film.  That
     scene alone is worth the admission price.
 
     WINDWALKER, 1980, C-108m
     D: Keith Merrill.   Trevor Howard, Nick  Ramus, James Remar, Serene  Hedin,
     Dusty Iron Wing McCrea.
               This  is the best cowboy-and-Indian movie I've ever seen.  Mainly
     because  there are no cowboys  in it.  It is  pure Native American.  Trevor
     Howard  is incredible as the old Indian  chief who returns from the dead in
     order to protect his family, and restore to  it a lost son, a twin who  was
     stolen at  birth by  an enemy  tribe.  This  film FEELS  more like  genuine
     Native American than any  other I can think of.   The Utah mountain scenery
     is breath-taking.  Costuming  (mostly furs) is authentic.   And dialogue is
     actually in the Cheyenne and Crow  languages, with English subtitles.   And
     there's enough  mysticism (especially in the old Indian's relationship with
     his horse) to please any Pagan audience.
 
     WIZARDS, 1977, C-80m
     D: Ralph Bakshi.  Voices of Bob Holt, Jesse Wells, Richard Romanus, David
     Proval, Mark Hamill.
               Post-holocaust scenario withthe forcesof evil technologyled bythe
     wizard Blackwolf arrayed against the forces of benevolent  magic led by the
     wizard Avatar.   With background stylings  a la Roger  Dean, and  character
     design that borrows from  Vaughn Bode, this is tongue-in-cheek  wizardry at
     its finest.  The character of Elinor,  a faery nymph, is a complete success
     -- a milestone in  adult animation.  Great voice work and  nice music.  And
     who is that wonderful (uncredited) narrator???
 
     XANADU, 1980, C-88m
     D: Robert Greenwald.  Olivia Newton-John, Michael Beck, Gene Kelly, James
     Sloyan, Dimitra Arliss, Katie Hanley.
          Yeah, yeah, I know.  On one level, it's just Olivia Newton-John on
     roller-skates.   But on another level,  it is the  story of how one  of the
     nine  muses of classical mythology (Terpsichore) comes down from Olympus to
     inspire  a young artist.  On yet a third level, it is the biggest Hollywood
     musical produced  since the golden years of MGM.   And it works well on all
     counts.  The  brilliant musical score (including several  chart-toppers) is
     provided by the Electric Light Orchestra's Jeff Lynne, and Olivia does them
     up proper.  Gene  Kelly might not dance as well as he  once did, but he can
     still charm  as well.  And did anyone notice that's Sandahl Bergman leading
     the  muses  in dance?   As  if  that weren't  enough,  the film  includes a
     delightful  animated segment that marked  the debut for  Don Bluth studios,
     which later gave us 'The Secret of NIHM' and 'An American Tail'.

                                                                             536

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                                 C A N D L E M A S
                              by Gwydion Cinhil Kirontin

          It seems quite impossible that the holiday of Candlemas
     should be considered the beginning of Spring. Here in the
     heartland, February 2nd may see a blanket of snow mantling the
     Mother.  Or, if the snows have gone, you may be sure the days are
     filled with drizzle, slush, and steel-grey skies -- the dreariest
     weather of the year.  In short, the perfect time for a Pagan
     Festival of Lights. And as for Spring, although this may seem a
     tenuous beginning, all the little buds, flowers and leaves will
     have arrived on schedule before Spring runs its course to Beltane.

         "Candlemas" is the Christianized name for the holiday, of
     course.  The older Pagan names were Imbolc and Oimelc.  "Imbolc"
     means, literally, "in the belly" (of the Mother).  For in the
     womb of Mother Earth, hidden from our mundane sight but sensed by
     a keener vision, there are stirrings. The seed that was planted
     in her womb at the solstice is quickening and the new year grows.
      "Oimelc" means "milk of ewes", for it is also lambing season.

         The holiday is also called "Brigit's Day", in honor of the
     great Irish Goddess Brigit.  At her shrine, the ancient Irish
     capital of Kildare, a group of 19 priestesses (no men allowed)
     kept a perpetual flame burning in her honor.  She was considered
     a goddess of fire, patroness of smithcraft, poetry and healing
     (especially the healing touch of midwifery).  This tripartite
     symbolism was occasionally expressed by saying that Brigit had
     two sisters, also named Brigit.  (Incidentally, another form of
     the name Brigit is Bride, and it is thus She bestows her special
     patronage on any woman about to be married or handfasted, the
     woman being called "bride" in her honor.)

         The Roman Catholic Church could not very easily call the
     Great Goddess of Ireland a demon, so they canonized her instead.
     Henceforth, she would be "Saint" Brigit, patron saint of
     smithcraft, poetry, and healing.  They "explained" this by
     telling the Irish peasants that Brigit was "really" an early
     Christian missionary sent to the Emerald Isle, and that the
     miracles she performed there "misled" the common people into
     believing that she was a goddess.  For some reason, the Irish
     swallowed this.  (There is no limit to what the Irish imagination
     can convince itself of.  For example, they also came to believe
     that Brigit was the "foster-mother" of Jesus, giving no thought
     to the implausibility of Jesus having spent his boyhood in Ireland!)

         Brigit's holiday was chiefly marked by the kindling of sacred
     fires, since she symbolized the fire of birth and healing, the
     fire of the forge, and the fire of poetic inspiration.  Bonfires
     were lighted on the beacon tors, and chandlers celebrated their
     special holiday.  The Roman Church was quick to confiscate this
     symbolism as well, using "Candlemas" as the day to bless all the
     church candles that would be used for the coming liturgical year.
     (Catholics will be reminded that the following day, St. Blaise's
     Day, is remembered for using the newly-blessed candles to bless
     the throats of parishioners, keeping them from colds, flu, sore
     throats, etc.)
         The Catholic Church, never one to refrain from piling holiday
     upon holiday, also called it the Feast of the Purification of the

                                                                             537

     Blessed Virgin Mary.  (It is surprising how many of the old Pagan
     holidays were converted to Maryan Feasts.)  The symbol of the
     Purification may seem a little obscure to modern readers, but it
     has to do with the old custom of "churching women".  It was
     believed that women were impure for six weeks after giving birth.
     And since Mary gave birth at the winter solstice, she wouldn't be
     purified until February 2nd.  In Pagan symbolism, this might be
     re-translated as when the Great Mother once again becomes the
     Young Maiden Goddess.

         Today, this holiday is chiefly connected to weather lore.
     Even our American folk-calendar keeps the tradition of
     "Groundhog's Day", a day to predict the coming weather, telling
     us that if the Groundhog sees his shadow, there will be "six more
     weeks" of bad weather (i.e., until the next old holiday, Lady
     Day).  This custom is ancient.  An old British rhyme tells us
     that "If Candlemas Day be bright and clear, there'll be two
     winters in the year."  Actually, all of the cross-quarter days
     can be used as "inverse" weather predictors, whereas the quarter-
     days are used as "direct" weather predictors.

         Like the other High Holidays or Great Sabbats of the Witches'
     year, Candlemas is sometimes celebrated on it's alternate date,
     astrologically determined by the sun's reaching 15-degrees
     Aquarius, or Candlemas Old Style (this year, February 6th).
     Another holiday that gets mixed up in this is Valentine's Day.
     Ozark folklorist Vance Randolf makes this quite clear by noting
     that the old-timers used to celebrate Groundhog's Day on February
     14th.  Once again, this shows the resultant confusion of calendar
     changes and "lost days" that have accumulated down the centuries.
     For modern Witches, Candlemas O.S. may be seen as the Pagan
     version of Valentine's Day, with a de-emphasis of "hearts and
     flowers" and an appropriate re-emphasis of Pagan carnal
     frivolity.  This also re-aligns the holiday with the ancient
     Roman Lupercalia, a fertility festival held at this time, in
     which the priests of Pan ran through the streets of Rome whacking
     young women with goatskin thongs to make them fertile.  The women
     seemed to enjoy the attention and often stripped in order to
     afford better targets.

         One of the nicest folk-customs still practiced in many
     countries, and especially by Witches in the British Isles and
     parts of the U.S., is to place a lighted candle in each and every
     window of the house, beginning at sundown on Candlemas Eve
     (February 1), allowing them to continue burning until sunrise.
     Make sure that such candles are well seated against tipping and
     guarded from nearby curtains, etc. What a cheery sight it is on
     this cold, bleak and dreary night to see house after house with
     candle-lit windows! And, of course, if you are your Coven's
     chandler, or if you just happen to like making candles, Candlemas
     Day is the day for doing it.  Some Covens hold candle-making
     parties and try to make and bless all the candles they'll be
     using for the whole year on this day.

                                                                             538

         Other customs of the holiday include weaving "Brigit's
     crosses" from straw or wheat to hang around the house for
     protection, performing rites of spiritual cleansing and
     purification, making "Brigit's beds" to ensure fertility of mind
     and spirit (and body, if desired), and making Crowns of Light
     (i.e. of candles) for the High Priestess to wear for the
     Candlemas Circle, similar to those worn on St. Lucy's Day in
     Scandinavian countries. All and all, this is certainly one of the
     prettiest holidays celebrated in the Pagan seasonal calendar.

                                                                             539

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     OPENING THE CIRCLE
 
 
 
     The High Priestess goes to each of the four directions in turn,
     and draws a Banishing Pentacle, saying,
 
 
          Guardians of the East (South, West, North), Powers of Air
     (Fire, Water, Earth), we thank you
          For joining in our circle
          And we ask for your blessing
          As you depart
          May there be peace between us
          Now and forever.  Blessed be.
 
 
     She raises her athame to the sky and touches it to the earth, then
     opens her arms and says,
 
          The circle is open, but unbroken,
          May the peace of the Goddess
          Go in your hearts,
          Merry meet, and merry part.
          And merry meet again.  Blessed be.

                                                                             540

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                           Ritual of Casting Sacred Circle
     Many times  we are asked "how  do you cast a  circle ?"  There  are so many
     different was that this  can be done.   Differs from each Tradition to  the
     next.  Even within our own Avaloian Tradition we make improvisions on this.

     The main factor  is to cast  a sacred space.   A space that  separates this
     world from the other.   A space that we  ourselves make holy.  And  that is
     what  is important.  A  space that you set aside  from all else, to glorify
     and exalt.  For you are the one casting, cleansing,  purifying, and setting
     it aside from all else.

     Before  you cast,  one  should make  sure of  the intent  of casting.   Ask
     yourself why  you are doing it.   Once you have this  the gathering is made
     easier.  If you are doing this with a group of people One must be chosen to
     be the Lord  or Lady.  The  Lord or Lady usually  has one person who  waits
     them.   This is not to  say the Lord or  Lady is higher than  they, but the
     fact  that they shall  be the  God/dess incarnate.   You  may also  do this
     solitary.  Depending on the amount tending.

     The Lord/Lady has the sword brought to them.  All else are standing outside
     where the circle  is to be cast.   The Lord/Lady  takes the sword and  walk
     deosil (clockwise) around the space  to be cast.  The wait has a small bell
     with them.   Beginning at the East, the sword, in a non-threatening manner,
     is raised.   The  wait rings  the  bell.   All fill  fall silent.    Moving
     clockwise the Lord/Lady  salute each direction.  If  there are four novices
     present each will stand to the directions as the Lord/Lady passes.

     Lord/Lady:  Let all those that wish to partake enter ye now !  (the bell is
     rung)

     Everyone enters by stepping forward (no actual circle has been cast yet)

     Wait:   My Lord/Lady all those that  wish to partake in  this Magickal Rite
     are now present.  I pray you, cast the Sacred Circle.

     Lord/Lady:  What  thou doth sees  makes here this  night, shall be  forever
     within this circle.  So Mote It Be !

     (When anyone speaks the So Mote It Be or Blessed Be, all shall repeat it)

     Again  at the  East, the  Lord/Lady takes  the sword  and draws  within the
     ground or upon the floor the circle saying as the pass...

      "I draw this magick circle let no evil or ill will cross its mark."

     Once the  Lord/Lady has  reached the  East again, They  take the  sword and
     place it upon the shoulders of the novice, and says...
          "be thou the  guardian of this  gate... I call I  summon I stir  oh ye
     spirits of Air,  come forth now I pray thee and  witness our Rite.  So Mote
     It Be !"

     The Guardian answers:  I am he/she the guardian, no evil or ill  will shall
     pass by  me, My Lord/Lady.

     the Wait rings the bell

     The Lord/Lady goes to each quarter and perform the same,  on each guardian.
     The Wait will ring the bell as each guardian answers.
     Once the quarters are called the Lord/Lady goes to the center of the circle
     as  the Wait  preforms the  cleansing of  the circle  with salt  and water.

                                                                             541

     Incense  can  be used  instead  of salt  and water  mixture.  The Lord/Lady
     summons the spirit of the Great Lady and the Great Lord by saying....

     Great Lady witness  now your children who stand before  you in Perfect Love
     and Perfect Trust.

     Standing East, with the censer  the Lord/Lady says....
        Great Maiden Come To Us.....

     All repeat....

     Standing South, with the torch or candle the Lord/Lady says....
        Great Mother Come To Us....

     All repeat...

     Standing West, with chalice of wine or water, the Lord/Lady says...
        Ancient Queen of Wisdom Come To Us....

     All repeat...

     Standing North, with the salt, the Lord/Lady says....
        Brother Come To Us...

     All Repeat...

     Drumming,  rattles, any form of music making can  be added to this.  As you
     can take note there really isn't any particular God or Goddess called, this
     is the  Avaloian Tradition.  All  Gods are one  God, all Goddesses  are one
     Goddess.

     So there is the very  basic beginnings of Magical Workings... you  can take
     it from here..... Do What Thou Wilt, Save Harm None, Shall Be the Whole.

     Bright Blessing...
     Lord OberRon
     Knight of the Sacred Light

                                                                             542

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                                 LOOKING AT YOURSELF

     before you go a step further,  take a  good  long  look  at  your
     desires,  motivation  and  skills.  What role do you see yourself
     playing  in  this  new  group?   "Ordinary"  member?   Democratic
     facilitator?  High Priestess?  And if the last -- why do you want
     the job?

     The   title  of  High  Priestess  and  Priestess  are  seductive,
     conjuring up exotic images of yourself in  embroidered  robes,  a
     silver crescent (or horned helm) on your brow, adoring celebrants
     hanging on every word which drops from your lips...

     Reality  check.  The  robes  will be stained with wine and candle
     wax  soon  enough,   and  not  every  word  you  speak  is  worth
     remembering.  A  coven  leader's  job is mostly hard work between
     rituals and behind the scene.  It is not always a good  place  to
     act  out  your  fantasies,  because  the  lives and well-being of
     others are involved,  and what is flattering or enjoyable to  you
     man not be in their best interest.  So consider carefully.

     If  your  prime  motive is establishing a coven is to gain status
     and ego gratification,  other people will quickly sense that.  If
     they are intelligent,  independent individuals,  they will refuse
     to play Adoring Disciple to your Witch  Queen  impressions.  They
     will  disappear,  and  that vanishing act will be the last magick
     they do with you.

     And if you do attract a  group  ready  to  be  subservient  Spear
     Carriers  in  your  fantasy drama -- well,  do you really want to
     associate with that kind of personality?  What are you  going  to
     do  when you want someone strong around to help you or teach you,
     and  next  New  Moon  you  look  out  upon  a  handful  of  Henry
     Milquetoasts  and  Frieda Handmaidens?  If a person is willing to
     serve you, the they will also become dependent on you, drain your
     energy,  and become  disillusioned  if  you  ever  let  down  the
     Infallible Witch Queen mask for even a moment.

     Some other not-so-great reasons for starting a coven:  a) because
     it seems glamorous,  exotic,  and a little wicked;  b) because it
     will shock your mother, or c) because you can endure your boring,
     flunky  job  more easily if you get to go home and play Witch at
     night.

     Some better reasons for setting up a coven,  and even  nomination
     yourself as High Priest/ess,  include:  a) you feel that you will
     be performing a useful job for yourself and others;  b) you  have
     enjoyed  leadership  roles  in  the  past,  and  proven  yourself
     capable;  or c) you look forward to learning and growing  in  the
     role.

     Even  with the best motives in the world,  you will still need to
     have -- or quickly develop -- a whole range of skills in order to
     handle a leadership role.  If you are to be a facillitator  of  a
     study  group,  group  process  insights and skills are important.
     These include:

                                                                             543

          1) Gatekeeping,  or  guiding  discussion  in such a way that
             everyone  has  an  opportunity  to  express   ideas   and
             opinions;

          2) Summarizing and clarifying;

          3) Conflict resolution,  or helping  participants understand
             points of disagreement and find potential solutions which
             respect everyone's interests;

          4) Moving the discussion toward consensus,  or at  any  rate
             decision,   by  identifying  diversions  and  refocussing
             attention on goals and priorities; and

          5) Achieving closure smoothly when  the  essential  work  is
             complected, or an appropriate stopping place is reached.

     In addition to group  process  skills,  four  other  competencies
     necessary  to the functioning of a coven are:  ritual leadership,
     administration,  teaching,  and counseling.  In a study group the
     last  one  may  not  be considered a necessary function,  and the
     other three may be shared among all participants.  But in a coven
     the leaders are expected to be fairly capable in all these areas,
     even if responsibilities are frequently shared or delegated.  Let
     us look briefly at each.

     Ritual  leadership involves much more that reading invocations by
     candlelight.  Leaders must understand the powers they  intend  to
     manipulate:  how  they are raised,  channeled and grounded.  They
     must be adept at designing rituals which involve all the  sensory
     modes.  They should have a repertoire of songs and chants, dances
     and gestures or mudras, incense and oils, invocations and spells,
     visual  effects  and symbols,  meditations and postures;  and the
     skill to combine these in a powerful, focused pattern.  They must
     have  clarity  of  purpose  and  firm  ethics.   And  they   must
     understand  timing:  both where a given ritual fits in the cycles
     of the Moon, the Wheel of the Year, and the dance of the spheres,
     and how to pace the ritual once started, so that energy peaks and
     is channeled at the perfect moment.  And they must understand the
     Laws of Magick,  and the  correspondences,  and  when  ritual  is
     appropriate and when it is not.

     By  administration,   we  refer  to  basic  management  practices
     necessary to any organization.  These include  apportioning  work
     fairly, and following up on its progress;  locating resources and
     obtaining  them   (information,   money,   supplies);   fostering
     communications  (by  telephone,  printed  schedules,  newsletters
     etc.);   and  keeping  records  (minutes,  accounts,  Witch  Book
     entries,  or ritual logbook).  Someone or several someone's has to
     collect the dues if any, buy the candles, chill the wine,  and so
     forth.

                                                                             544

     Teaching is crucial to both covens and study groups.  If only one
     person has any formal training  or  experience  in  magick,  s/he
     should  transmit  that  knowledge  in  a  way  which respects the
     intuitions,  re-emerging past life skills,  and creativity of the
     others.  If several participants have some knowledge in differing
     areas,  they  can  all share the teaching role.  If no one in the
     group has training and you are uncertain where to begin, they you
     may need to call  on  outside  resources:  informed  and  ethical
     priest/esses who can act as visiting faculty, or who are willing
     to  offer  guidance  by  telephone or correspondence.  Much can be
     gleaned from books,  or course -- assuming you know  which  books
     are  trustworthy  and at the appropriate level -- but there is no
     substitute for personal instruction for some things.  Magick  can
     be  harmful if misused,  and an experienced practitioner can help
     you avoid pitfalls as well as offering hints and  techniques  not
     found in the literature.

     Counseling  is  a  special  role  of  the High Priest/ess.  It is
     assumed that all members  of  a  coven  share  concern  for  each
     other's physical,  mental,  emotional and spiritual welfare,  and
     are willing to help each other out in  practical  ways.  However,
     coven  leaders  are  expected  to  have a special ability to help
     coveners explore the roots of their personal problems and  choose
     strategies  and tactics to overcome them.  This is not to suggest
     that one must be a trained psychoanalyst;  but at the least, good
     listening  skills,  clear  thinking  and  some insight into human
     nature  are  helpful.  Often,  magickal  skills  such  as  guided
     visualization,  Tarot counseling and radiasthesia (pendulum work)
     are valuable tools as well.

     Think  carefully  about  your skills in these areas,  as you have
     demonstrated them in other organizations.  Ask  acquaintances  or
     co-workers,  who can be trusted to give you a candid opinion, how
     they see you in some of these roles.  Meditate,  and decide  what
     you  really  want for yourself in organizing the new group.  Will
     you be content with being a catalyst and contact person -- simply
     bringing people with a common interest together, then letting the
     group guide its destiny from that point on?  Would you rather  be
     a facillitator, either for the first months or permanently: a low-
     key  discussion leader who enables the group to move forward with
     a minimum of  misunderstanding  and  wasted  energy?  Or  do  you
     really want to be High Priestess -- whatever that means to you --
     and  serve  as  the  guiding  spirit and acknowledged leader of a
     coven?  And if you do want that job,  exactly how much  authority
     and  work do you envision as part of it?  Some coven leaders want
     a great deal of power and control;  others simply take  an  extra
     share  of  responsibility  for setting up the rituals (whether or
     not they actually  conduct  the  rites),  and  act  as  "magickal
     advisor"  to  less experienced members.  Thus the High Priest/ess
     can be the center around which the life of the coven revolves, or
     primarily an honorary title, or anything in between.

                                                                             545

     That is one area which you will need  to  have  crystal-clear  in
     your  own  mind before the first meeting (of if you are flexible,
     at least be very clear that you are).  You must also be clear  as
     to your personal needs on other points:  program emphasis,  size,
     meeting schedule,  finances,  degree of secrecy,  and affiliation
     with  a  tradition or network.  You owe it to prospective members
     and to yourself to make your minimum requirements known from  the
     outset:  it can be disastrous to a group to discover that members
     have major disagreements on these  points  after  you  have  been
     meeting for six months.

                                                                             546

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                                 BLOOD SACRIFICE
                               by Althea Whitebirch

          We  have all moved through periods of crisis in our  lives;  things
     ranging  from the sublime to the ridiculous,  from the death of  someone
     close to us to final exams.  Events which are extremely stressful--which
     threaten  our lives,  home,  future or security--would seem t  call  for
     strong  measures of assistance.   There have been many times that I have
     felt that the course of events required swift and strong intervention of
     a deity. Blood sacrifice is, to my mind, one of the more powerful magics
     one could perform,  and so seemed particularly suitable for  this.   But
     it's rather ethically sticky.

          I  may feel that the kind of energy contained in the outpouring  of
     blood would be most efficacious in a serious situation, but I'm dead-set
     against the use of an unwilling victim for the purpose.  So, in the past
     I've spilled my own blood with an athame,  at the same time  offering up
     prayers;  it  just  didn't seem to work as well as I thought  it  would.
     Perhaps,  I thought, one needs lots of blood to generate any appreciable
     amount of energy.

          Then  a  friend suggested what seemed the  perfect  solution--blood
     donation!   I'd been giving blood for several years and the thought just
     never had occurred to me before.  So the next time I went in to donate, I
     approached it as ritual sacrifice for a particular purpose, and both the
     process and results seemed to be much improved.  Since then I've gone to
     donate  blood  many times,  each time with a prayer for healing for  the
     recipient of my blood,  and a request for aid from the deity that  seemed
     most appropriate.

          For those of you who've never donated blood before, I can provide a
     few details of the process.   It's not very frightening, and it can be a
     very spiritually moving experience,  I'll tell you!   As well,  remember
     that you don't sell blood (at least not in Puget Sound), you donates it.
     You  can sell plasma--the straw-colored fluid that makes up the bulk of
     your blood--but not blood itself.

         The  first  time you go in you'll fill out a medical  questionnaire:
     the  Puget Sound Blood Bank doesn't want your blood if you're ill  right
     then (or just getting over something),  taking certain medications, ever
     had hepatitis or malaria, or are in a high-risk category for contracting
     AIDS (Haitian,  homosexual,  needle-using drug user or prostitute).   If
     you have any questions, they'll be happy to answer them.

          After  you  fill out the questionnaire,  they'll  take  your  blood
     pressure  and  a blood sample (like sticking your finger with a pin)  to
     test  your hemocrit (% of hemoglobin) as well as determining  what  type
     your  blood is.   If your hemocrit count isn't high enough they'll  send
     you  home.     Nowadays,  all  blood is sent to a lab to be  tested  for
     presence  of  AIDS  anti-bodies as well;  if you test  positive  they'll
     notify  you by mail.   You'll be asked if you've eaten in the last  four
     hours, and if not, sent to the canteen for cookies and juice.

                                                                             547

          Then comes the fun part--you go lie down on a table where a phlebo-
     tomist  (who  draws the blood) asks you some  questions,  verifies  your
     name, and then sets you up to donate. They tie a rubber hose around your
     arm,  so  the vein will stand out and be easy to find.   They  use  cold
     liquid ethyl chloride on your arm,  to numb it where the needle goes in.
     I  won't  say that it doesn't hurt when the needle is inserted--it  does
     but it's tolerable--when it's in place though,  you'll hardly know  it's
     there.   (You  may get the idea from all this that I'm a  stoic--hardly!
     I'm a wimp when it comes to pain,  but this I can handle.)  At this time
     they'll  leave  you  there for up to five minutes while you  clench  and
     relax  your hand (to keep the blood from clotting) and the  blood  flows
     into  a little plastic bag.   It's warm and red,  and rather reassuring,
     really.   At this time you can get into some really serious  prayer,  or
     hum  a  little healing chant for the person your blood's going  to.   (I
     once  was  doing  this and got a flash image of a  little  boy,  a  burn
     victim.   I  always  wondered who got my blood that  day.)   I  wouldn't
     recommend getting too spaced-out though;  remember you've got to be able
     to  return  to yourself when you want to,  and the physical  effects  of
     giving blood can make some people light-headed or slightly woozie.  When
     they ask you how you're feeling,  be honest,  not macho.  You don't want
     to embarrass yourself by fainting.

          Afterwards they'll ask you to have some juice and cookies.   By all
     means,  do!   For one thing, you've earned them; for another it's impor-
     tant  to  replace the fluid and blood sugar you just gave  up.   Working
     magic really takes it out of you, too (at least it does me).

          In my experience, there are several good reasons to use this parti-
     cular method of blood sacrifice: a)  It doesn't require the death of one
     of  the Gods' children.   b)  It is giving of yourself--for the good  of
     others as well as your own.  c)  It is safe--the Blood Bank uses sterile
     instruments and never  re-uses needles, so you can't catch anything.  d)
     You have the added benefit of being able to see the blood as it's  being
     given  (somehow  that adds to my experience),  and a pint is a lot  more
     than I've ever been able to get with a knife!  Next time you want to get
     the Gods' attention, try it!

                                                                             548

                       The Grove of Phoenix Rising
     *
                              FOUR WEEK FAST
     *
     FIRST WEEK
     *
     If you normally eat meat, begin to eliminate it from your diet
     during this first week. If you feel you must eat it, eat a small
     amount and no more than 3 times during the week.
     *
     Eliminate all alcoholic beverages, carbonated beverages (except for
     bottled waters such as Artesia, etc.), and diet drinks. Substitute
     fruit juices or fruit drinks.
     *
     Refrain from smoking (anything), or using any other intoxicants.
     *
     Cut way back on any other stimulants, such as coffee or tea or
     cocoa. No more than three cups a day if you are a heavy coffee or
     tea drinker.
     *
     Use as little salt as possible and no other spices.
     *
     Refrain from sweets - cakes, pies, candy.
     *
     Drink large amounts of fluids, especially water.
     *
     *
     SECOND WEEK
     *
     Eliminate meat entirely. Substitute dairy products - IN MODERATION.
     *
     Continue to limit intake of stimulants (coffee, tea, cocoa),
     cutting back to no more than two cups a day.
     *
     Continue to avoid tobacco, alcohol, other intoxicants, spices,
     and soft drinks, and use as little salt as possible.
     *
     Continue to drink large amounts of water.
     *
     Your diet should consist largely of vegetables and grains, with
     large amounts of liquids.
     *
     *
     THIRD WEEK
     *
     Limit intake of stimulants (coffee, tea, cocoa) to one cup a day.
     *
     Continue to avoid tobacco, alcohol, other intoxicants, meat,
     spices, and soft drinks, and use as little salt as possible.
     *
     Do not use meat in seasoning vegetables.
     *
     Your diet should consist of vegetables and fruits only. Raw
     vegetables and fruits are best (nuts can be included). Drink large
     amounts of water and substitute fruit or vegetable juices for meals
     as often as possible.
     *

     FOURTH WEEK (first four days)
     *

                                                                             549

     Fluids only. Fruit and vegetable juices in desired quantity,
     cutting back each day. Drink large amounts of water. If you feel
     you must have coffee, limit it to a cup a day (a half cup if
     possible).
     *
     If you feel you must have something the first day or so of this
     week, a small handful of raisins or other dried fruit may be taken.
     Nibble slowly. As the week progresses, continue to cut back on
     nibbles and the amount of juice taken. A spoonful of honey added
     to hot water helps satisfy the craving for hot beverages and gives
     you an energy boost.
     *
     *
     THE FAST
     *
     The fast should last for three days. It is best to do this on a
     weekend and if possible, alone and in the woods. (Go camping!)
     *
     Drink lots of water and if you feel the need for an energy
     stimulant, a small amount of honey may be added to hot water.
     *
     Spend as much time as possible in meditation. This period should
     sooth your spirit as well as cleanse your body. RELAX!
     *
     You will probably want to sleep a lot. Do so. Allow yourself to
     drift with your thoughts. Do not attempt to solve your problems
     during this time. They will solve themselves later, for your mind
     will be clearer after the fast is over.
     *
     Most people feel great the first day, a little weakness the second
     day, and great again on the third day.
     *
     *
     AFTER THE FAST
     *
     Eat lightly for your first meal after the fast. It is best to begin
     by returning to fruit and vegetable juices and working your slowly
     into solid foods over a few days.
     *
     *
     THE MOST IMPORTANT THING TO REMEMBER IS TO DRINK LARGE AMOUNTS OF
     WATER ALL THE WAY THROUGH! This flushes out toxins the body is
     releasing.

                                                                             550

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                              THE ANCIENT ART

     Once upon a time, a long time ago, there were people who believed
     in laughter,  joy and love.   They believed in many deities,  but
     the most important to them was their Great Mother Goddess.   They
     believed in and lived with the powers of Nature.  They reveled in
     the Wind,  the Rain, the Snow and the Sunlight.  They marveled at
     and  revered  the changing of the seasons and saw  therein  great
     excitement  and  wisdom to be gained.   They knew  that  if  they
     tended,  cared  for  and  loved the Earth,  in return  She  would
     provide for,  care for and love them.   They saw that all  around
     them  the  world was filled with Life,  much as their own but  in
     many  different and wonderful forms.   They felt the life of  the
     flowers,  plants  and  trees  and respected them  for  that  life
     essence.   They  looked about and observed all the many types  of
     animals  and saw that they were kindred to them and  loved  them.
     They  felt  and observed the great Love of the Goddess all  about
     them  and knew kinship with the Moon.   They were practioners  of
     The Old Religion, worshipers of The Great Mother.

     Witch!   The  very word instantly invokes visions for each of us,
     visions which vary greatly from individual to  individual.   Many
     of these visions, however, are quite false, brought about by many
     centuries of severe persecutions,  misrepresentations, prejudice
     and,  in recent years, lack of knowledge. Witchcraft!  What is it
     really?

     Witchcraft  is the oldest,  most irrepressible religion  in  the
     world  because it stimulates the intellect,  promotes a  simple,
     practical  way  of life and,  most importantly,  is  emotionally
     satisfying.  Its roots lie in the ancient Matriarchal systems of
     Goddess  worship.   A  religion of Nature in which  the  primary
     deity  is female (The Essence of Femininity,  The Earth  Mother,
     The Great Mother, etc.).

     It  was  easy for the Wise Ones to look at the world around  them
     and see the great importance of Feminine Principle.   The  female
     was,  indeed,  the  one  who  bore the young,  perhaps  the  most
     magickal of all events to ancient man.   Then,  she played by far
     the  most  important role in rearing  the  young,  being  totally
     responsible  for feeding,  for without her milk there was no life
     past birth.   She was responsible for the teaching and early care
     of the young.   In all youths the greatest comfort and  nurturing
     love  were  connected  with the mother.   These  revelations  and
     experiences could hardly lead to any other choice than the  total
     reverence and deification of the female.

     Although  The Great Mother is the most important  deity,  Witches
     do,  generally,  recognize  many Goddesses and/or Gods and  are,
     therefore,  polytheistic.   The tenets of Witchcraft are few  but
     all-encompassing,  for  with three simple Universal  Observations
     all of life can be explained and understood:

                     1)  Reincarnation  - Mortality
                     2)  Cause & Effect - Magick
                     3)  Retribution    - Morality

     Reincarnation  enlightens the Witch to the fact that,  as we come

                                                                             551

     to  this  material world over and over in a  series  of  learning
     periods,  or lifetimes, we will eventually have to experience all
     things,  be  all things,  understand all things.   This creates a
     great tolerance for other viewpoints in the Witch.

     Cause & Effect,  and an understanding of it,  allows the Witch to
     see  what makes the world work and how to live most  efficiently.
     It  gives them a great advantage in that it explains the  working
     of Magick.

     Retribution shows the Witch, in graphic terms, that every thought
     one might have,  every action one may take,  is returned in  like
     kind.   This realization forms the basis of the Moral Code of the
     Witch.

     The  Patriarchal  Societies which evolved in later times  had  no
     tolerance for the Goddess religions and systematically set out to
     destroy the material vestiges,  kill or convert the adherents and
     wipe  out all knowledge of them.  They destroyed the temples  and
     other  places  of  worship,  desecrated  the  sacred  groves  and
     magickal places,  attempted to pervert the old deities, mutilated
     and totally suppressed sacred art, tore down libraries and burned
     books,   tortured  and  killed  the  practitioners  of  the   Old
     Religions,  demeaned,  persecuted  and oppressed women in general
     and  passed  strictly enforced laws which made theirs  the  State
     Religion and forbade all other viewpoints.

     Despite  the  centuries  of  insidious  persecution,   deliberate
     destruction  and  perversions  at  the  hands  of  the  Christian
     Conspirators, Witchcraft has survived.

                             COMMON INQUIRIES

     I've  heard the terms 'White Witch' and 'Black Witch'.   Can  you
     explain?

     In  this connotation,  white is referring to Positive,  Black  is
     referring to Negative.   A White Witch then is someone who  tries
     to do Positive or Good things.   Black Witch could be a term used
     to describe someone who deliberately does Negative or Bad things.
     A  True Witch believes in the Law of Retribution and would  never
     deliberately  harm anyone or anything or participate in  Negative
     or Destructive acts.

                                                                             552

     Is  it  possible  for  me to practice  Witchcraft  and  remain  a
     Christian?

     No.    The   Christian  Doctrine  states,   unequivocally,   that
     Christians  shall  have no other Gods before the  Christian  God.
     Christian  Doctrine  says to believe in any other deities  or  to
     practice  any  other  religion is not only  evil  but  should  be
     punished by death, specifically naming Witchcraft.  The Christian
     Doctrine  also denies Reincarnation and prescribes punishment for
     those who practice Magick.

     Devil worship?

     Witches   do  not  worship  the   Devil.    Witchcraft   predates
     Christianity  and does not incorporate a belief in the  Christian
     Devil.

     The  Wise Ones did deify the Masculine Principle and quite  often
     He  was depicted as The Great Horned God;   Pan,  Cernunnos,  the
     Great  Stag,  The Green Man.   To the  Traditional  Witch,  the
     Masculine Deity (the Goddess' Consort) is very important, revered
     and loved.   He is the perfect Father,  the Lord Protector.   The
     Horned God of the Witches is loving, kind and good.

     Don't men have difficulty with a supreme female deity?  There are
     some  groups  which  give equal status to  the  female  and  male
     deities.

     Neo-Pagans are,  by definition,  people who attempt to live  with
     the Old Country Ways in a new,  modern day manner.  And while, in
     this modern era,  equal status for the deities may be popular, as
     it   relates   to  Witchcraft  it  is   historically   incorrect.
     Therefore,  a  group  which  does not recognize  the  Goddess  as
     primary  deity is not practicing The Ancient Art.  Indeed,  they,
     generally,  know  very  little about  Witchcraft,  despite  their
     claims.   Traditional  Dualistic  Witches  do  most  emphatically
     believe  that  women  and  men are equal,  but  have  no  trouble
     relating to the Goddess.   The Male Witch finds great comfort and
     solace in his Great Mother.

     Do I have to join a Coven?

     No.   It  is not necessary nor is it desirable for a  great  many
     people.   Some people enjoy the support and companionship a Coven
     provides,  others enjoy solitary worship.  The Coven, which is an
     extremely close knit worship group,  may not be possible for some
     because of location, family climate, availability, etc.

                                                                             553

     Why is Witchcraft secretive?

     The horror of the 'Burning Time' is still very real to the Witch.
     The  past persecutions were severe.   Even so,  in today's  more
     enlightened  society the need for complete secrecy  has  lessened
     and  many  are  able to share their beliefs  openly.   Very  few,
     however,  are  willing to expose their very personal and  private
     religious expressions to others who may not understand.

     What do I have to do to become a Witch?

     The  answer to this question is very simple.   To become a  Witch
     one must follow the religion of Witchcraft.   To do this one must
     believe  in  the Goddess as primary deity and  follow  the  three
     basic  tenets.   How  simple!   How  uncomplicated!   How  Pagan!
     Everything  else  concerning witchcraft is simply minor  details.
     Details  that  vary from Aspect to Aspect,  Coven  to  Coven  and
     individual  to individual.   The details are relatively personal.
     They should not become more important than the basic tenets.   If
     you do not understand,  believe and practice Witchcraft,  you are
     not a Witch.   No one can make you a Witch.  Reading about it can
     not  make you a Witch.   An Initiation can not make you a  Witch.
     Saying you are a Witch, one thousand and fifty two times, can not
     make you a Witch.

     In  the search for your individual path beware of those who would
     take  advantage  of you.   Do not fall prey to  the  unscrupulous
     charlatans who would swindle you in a monetary sense  (mail-order
     courses,  charges  for teaching or initiations,  vows of poverty,
     etc.),  exploit  you  sexually or manipulate you  for  their  own
     personal ego-trips.

                                                                             554

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     'Of all forms of caution, caution in love is perhaps the most fatal to true
     happiness.' -- Bertrand Russell
 
 
                CHARMED, I'M SURE
            The Ethics of Love Spells
            =========================
                 by Mike Nichols
 
 
         *    *    *    *    *    *   *    *    *    *    *    *    *   *    *

 
     To gain the love of someone:  On a night of the full moon, walk to a spot
     beneath your beloved's bedroom window, and whisper his/her name three times
     to the nightwind.
 
                       --Ozark love spell

         *    *    *    *    *    *   *    *    *    *    *    *    *    *   *

 

               It seems tobe an immutable law ofnature.  You are interviewedby a
     local radio or  TV station, or in  some local newspaper.  The  topic of the
     interview is  Witchcraft or Paganism, and  you spend the better  part of an
     hour brilliantly  articulating your beliefs,  your devotion to  Goddess and
     nature,  the  difference between  Witchcraft  and  Satanism, and  generally
     enlightening  the public  at large.   The  next day,  you are  flooded with
     calls.  Is it  people complimenting you on such a splendid  interview?  No.
     People  wanting to  find out  more about  the religion  of Wicca?   Huh-uh.
     People who are  even vaguely interested  in what you  had to say???   Nope.
     Who is it?  It's people asking you to do a love spell for them!   This used
     to  drive me nuts.  I'd  take a deep breath and  patiently explain (for the
     thousandth  time) why  I won't even  do love  spells for  myself, let alone
     anyone else.  This generally resulted in my caller becoming either angry or
     defensive, but seldom more  enlightened.  'But don't  you DO magic?',  they
     ask.  'Only occasionally,' I answer.  'And aren't most magic spells love
     spells?', they persist.   That was the line I really  hated, because I knew
     they were right!   At least, if you look  at the table of contents  of most
     books on  magic, you'll find more  love spells than  any other kind.   This
     seems  as  true for  the  medieval  grimoire as  for  the modern  drugstore
     paperback.

           Why?  Why so many books containing so many love spells?  Why such an
     emphasis on a kind of magic that I, personally, have always considered very
     negative?  And to make matters even more  confusing, the books that do take
     the trouble  of dividing  spells between  'positive'  and 'negative'  magic
     invariably list love spells under the first heading.  After all, they would
     argue,  love  is  a  good thing.    There  can  never be  too  much  of it.
     Therefore, any  spell that brings about  love must be a GOOD  spell.  Never
     mind that  the spell puts a straightjacket on another's free will, and then
     drops it in cement for good measure.

                                                                             555

                 And thatis whyI hadalways assumedlove magicto benegative magic.
     Years ago,  one  of the  first  things I  learned  as a  novice  Witch  was
     something called the  Witch's Rede, a kind of  'golden rule' in traditional
     Witchcraft.   It states, 'An  it harm none, do  what thou will.'   One uses
     this rede as  a kind  of ethical litmus  test for  a spell.   If the  spell
     brings harm to someone -- anyone (including yourself!) -- then don't do it!
     Unfortunately,  this rule contains  a loophole  big enough  to fly  a broom
     through.   It's commonly expressed, 'Oh, this  won't HARM them; it's really
     for their own good.'   When you hear someone say that,  take cover, because
     something especially nasty is about to happen.

           That's why I had to develop my own version of the Witch's Rede.  Mine
     says that  if a spell harms  anyone, OR LIMITS THEIR FREEDOM  OF THOUGHT OR
     ACTION IN  ANY WAY,  then consider it  negative, and don't  do it.   Pretty
     strict, you  say?  Perhaps.   But there's another law  in Witchcraft called
     the  Law of Threefold Return.  This  says that whatever power you send out,
     eventually  comes back to  you three  times more  powerful.   So I  take no
     chances.    And  love  spells,  of  the  typical  make-Bobby-love-me  type,
     definitely have an impact on another's free will.

                 Sowhy are they so common? It's taken me yearsto make peace with
     this, but I think I finally understand.  The plain truth is that most of us
     NEED love.  Without it, our lives are empty and miserable.  After our basic
     survival needs have been met, we must have affection  and companionship for
     a full life.   And if it will not come of its own accord, some of us may be
     tempted to  FORCE it  to come.   And nothing  can be  as painful  as loving
     someone  who doesn't  love  you  back.    Consequently,  the  most  common,
     garden-variety spell in the world is the love spell.

                 Is there ever a way to do a love  spell and yet stay within the
     parameters of the Witch's Rede?   Possibly.  Some teachers have argued that
     if a spell doesn't attempt to attract a SPECIFIC person into your life, but
     rather attempts to attract the RIGHT person, whomever that may  be, then it
     is not negative magic.  Even so, one should make sure  that the spell finds
     people who are  'right' for each  other -- so that  neither is harmed,  and
     both are made happy.

           Is there ever an excuse for the make-Bobby-love-me type of spell?
     Without  endorsing  this  viewpoint, I  must  admit  that  the most  cogent
     argument in  its favor  is the  following: Whenever you  fall in  love with
     someone, you do everything in your power to impress them.  You dress nicer,
     are  more  attentive, witty,  and  charming.   And  at the  same  time, you
     unconsciously set in motion some very  powerful psychic forces.  If  you've
     ever walked into a room where someone has  a crush on you, you know what  I
     mean.  You can  FEEL it.  Proponents of  this school say that a  love spell
     only takes the  forces that are ALREADY there -- MUST be there if you're in
     love -- and  channels them more efficiently.  But the energy would be there
     just the same, whether or not you use a spell to focus it.

                 Iwon't attempt to decidethis one for you. People must arrive at
     their own set of ethics through their own considerations.  However, I would
     call to  your attention all the  cautionary tales in folk  magic about love
     spells  gone awry.   Also, if  a love spell  has been employed  to join two
     people who are  not naturally compatible, then one must keep pumping energy
     into the spell.  And when one finally tires of this  (and one will, because
     it  is hard  work!) then  the spell  will unravel  amidst an  emotional and
     psychic  hurricane that  will  make the  stormiest  divorces seem  calm  by
     comparison.  Not a pretty picture.
           It should be noted that many spells that pass themselves off as love
     spells  are, in reality, sex spells.   Not that there's anything surprising

                                                                             556

     in  that, since our most  basic needs usually include sex.   But I think we
     should be  clear from the outset  what kind of spell  it is.   And the same
     ethical standards used for love spells can often be applied  to sex spells.
     Last year, the very quotable Isaac Bonewits, author of 'Real Magic', taught
     a sex  magic  class here  at the  Magick  Lantern, and  he tossed  out  the
     following rule of  thumb: Decide what the mundane equivalent  of your spell
     would be, and ask yourself  if you could be arrested for it.   For example,
     some spells are  like sending a letter to your beloved in the mail, whereas
     other  spells are tantamount to  abduction.  The  former is perfectly legal
     and normal, whereas the latter is felonious.

                 One mitigating  factor in your decisions may  be the particular
     tradition
     of magic you follow.  For example, I've often noticed that practitioners of
     Voudoun (Voodoo) and Santeria seem much more focused on the wants and needs
     of day-to-day living than on the abstruse ethical considerations we've been
     examining here.  That's not a value judgement -- just an observation.  For
     example,  most followers  of Wicca  STILL don't  know how  to react  when a
     Santerian priest  spills the blood  of a chicken  during a ritual  -- other
     than to  feel pretty queasy.  The  ethics of one culture  is not always the
     same as another.

           And speaking of cultural traditions, another consideration is how a
     culture views love and sex.  It has often been pointed out that in our
     predominant culture, love and sex are seen in very possessive terms,  where
     the beloved is regarded as one's personal property.  If the spell uses this
     approach,  treating a person as an object,  jealously attempting to cut off
     all other relationships, then the ethics  are seriously in doubt.  However,
     if the spell takes a  more open approach to love and sex, not attempting to
     limit a  person's other relationships in  any way, then perhaps  it is more
     defensible.  Perhaps.  Still, it might be wise to ask, Is this the  kind of
     spell I'd want someone to cast on me?

                 Love spells. Whether to dothem or not. If you area practitioner
     of magic,  I dare say you  will one day be  faced with the choice.   If you
     haven't yet, it is  only a matter of time.  And if  the answer is yes, then
     which  spells are ethical and  which aren't?  Then  you, and only you, will
     have to decide whether 'All's fair in  love and war', or whether there  are
     other, higher, metaphysical considerations.

                                                                             557

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                                DRAWING DOWN THE MOON

     In  this ritual the  Goddess becomes incarnate  in the High  Priestess. The
     High Priestess stands  in front of the altar with her back to it. She holds
     the wand in  her right hand and  the scrounge in her left.  She crosses her
     wrists and  crosses the  wand and  scrounge above  them while  holding them
     close to her breast.  The High Priest stands in front of her and says:

          "Diana, queen of night
          In all your beauty bright,
          Shine on us here,
          And with your silver beam
          Unlock the gates of dream;
          Rise bright and clear.
          On Earth and sky and sea,
          Your magic mystery
          Its spell shall cast,
          Wherever leaf may grow,
          Wherever tide may flow,
          Till all be past.
          O secret queen of power,
          At this enchanted hour
          We ask your boon.
          May fortune's favor fall
          Upon true witches all,
          O Lady Moon!"

     The High  Priest kneels before  the High Priestess  and gives her  the Five
     Fold  Kiss; that is,  he kisses her  on both  feet, both knees,  womb, both
     breasts, and the lips, starting with the right of each pair. He says, as he
     does this:

          "Blessed be thy feet, that have brought thee in these ways.
          Blessed be thy knees, that shall kneel at the sacred altar.
          Blessed be thy womb, without which we would not be.
          Blessed be thy breasts, formed in beauty.
          Blessed be thy lips, that shall utter the Sacred Names."

     For the kiss on the  lips, they embrace, length to length, with  their feet
     touching each others. When he reaches  the womb, she spreads her arms wide,
     and the same  after the kiss on the  lips.The High Priest kneels  again and
     invokes:

          "I invoke thee and call upon thee, Mighty Mother of us all,
              bringer of all fruitfulness; by seed and root,
              by bud     and stem, by leaf and flower and fruit,
                       bylife and love doI invoke theeto descend uponthe body of
     this,
              thy servant and priestess."

                                                                             558

     During this invocation  he touches  her with  his right  forefinger on  her
     right breast,  left breast, and womb, repeats the set and finally the right
     breast. Still  kneeling, he spreads his  arms out and down,  with the palms
     forward and says:

          "Hail Aradia! From the Amalthean Horn
          Pour forth thy store of love; I lowly bend
          Before thee, I adore thee to the end,
          With loving sacrifice thy shrine adore.
          Thy foot is to my lip
          (he kisses her right foot)
          my prayer up borne
          Upon the rising incense smoke; then spend
          Thine ancient love, O Mighty One, descend
          To aid me, who without thee am forlorn."

     The High Priest stands up and steps backwards. The High Priestess draws the
     Invoking Pentagram of Earth in the air with the wand and says:

          "Of the Mother darksome and divine
          Mine the scrounge, and mine the kiss;
          The five point star of love and bliss
          Here I charge you in this sign."

     The High Priestess should be in a trance now. This is a good time to do the
     Charge or the Witches' Creed.

     When the Charge or Creed is finished, the Goddess must be dismissed.  It is
     bad magical practice not to do so.

     The High Priest faces the Priestess and says:

          "We thank  you Our Lady for  attending our rites. We  bid you farewell
     till
              next we call you. Blessed Be."

     Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert   Hale  1983
     and dismissal added by Seastrider. Distributed over various BBS systems via
     Ravensong.

                                                                             559

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                                  CALLING ALL CRONES
                                     by Grey Cat
 
     Into  the  dark, the pale light of the waning moon  brings  forth
     shapeless shadows; bushes, a wandering stone fieldwall,  nameless
     areas  of blackness.  Some still, some moving; no night for  good
     folk  to stray from cot or castle.  Black hares amove across  the
     moors,  black cattle idly gossip together, one old woman  dressed
     in black searches the grass for secret herbs.  And there  amongst
     the standing stones, age heavy upon their backs, three hags  dare
     all the mercy of God's Holy Mother Church to make the magic of an
     older race.
 
     ``Call  old  Mother  Piggot,  she  knows  the  proper  words  for
     warts.''...   ``Tis  Goody  Nurse you'll need if it's  a  son  ye
     want.''...   ``Tis  naught but an Old Wives  Tale.''...   ``Don't
     mind  Mother, she hasn't been herself since she went through  the
     Change of Life.''
 
     Looming high over the imagination of humankind, the shadow of the
     Crone casts a miasma of fear and uselessness, power and casting--
     out, across the myths of our race and society.
          I  have  talked and talked to women who either  have  arrived  at
     crone  time or who are preparing themselves for  this  transition
     and  we  have found much to talk about.  And I think that  it  is
     important  that  we  keep right on talking after  the  season  of
     Gatherings  has  passed  for  the year.   I  have  absolutely  no
     interest  in trying to start a newsletter for Crones, nor  really
     of  founding  OWL (Old Woman's League), SOW  (Salty  Old  Women),
     CRONE (Clearly Rational Older Natural Energy), nor HAG (Honorable
     Aged Geniuses).
          However, I, no more than many of you, want to have to wait  until
     next  year  to  get a chance to  discuss  all  these  fascinating
     topics.   So how about some suggestions, and perhaps some  offers
     of  help.   Would  we  like to cooperate  in  an  APAZine*  which
     dispenses  with an editing and layout burden, leaving some  low--
     level  bookkeeping which I don't mind doing.  Does  someone  feel
     like  working  on  a  Newsletter?  Do we want  to  form  a  loose
     organization as part of or instead of the above?  Or are most  of
     us too busy to do anything about this between gatherings?
          I'll  be sending this letter to people I know personally  and  to
     many  Pagan publications; you'll probably see it often enough  to
     be  sick  of  the  whole idea.  But there  is  a  lot  of  magick
     available  in  the  Time  of  the  Crone.   There  is  a  lot  of
     sociological pressure to understand, combat or accept.  And there
     is  a whole lot of our lives left for us to function  as  Crones.
     If we don't figure out what it is and what to do with it,  nobody
     else will.
          So  write me at the address below (SASE appreciated) and  let  me
     know  what  you  think about the whole idea, what  you  might  be
     willing  to  do, what insights you may have about Crone  Time  --
     let's figure out what has been left out of all the books.   We're
     already ``Uppity Women'' and we've nothing to lose but a bad rap.
     (Crones  are  assumed  to be women more or less  at  the  age  of
     menopause or past it.  Baby Crones are any who realize that  this
     time is not far away.)
               Grey Cat P.O. Box 181 Crossville, TN  38555
 

                                                                                  560

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                                                           THE ELEMENTS

                                     Air                 Fire               Water               Earth               Akasha

         Characteristics     Transparent, light  Force of motion     Clear, Heavy        Massive             Essence
                             Reflective          Animator            Reflective, Insula. Insulator           Multi dimensional
                             Insulator           Weightless          Absorptive          Resists motion      Transformative
                             Compressible &      Radiative           Non-compressible    non compress/Expand  Compr/Expandable
                             Expandable          Compr/Expandable    Expandable          Endurance           Endurance, mobile
                             Moveable, Mutable   Non-mutable         Smooth flowing      Stable, solid       Highly mutable
                             Malleable           Storable            Malleable/mutable   Non-mutable         malleable, balanced,
                             Male, Penetrating   Male,Penetrating    Female,Receptive    Receptive-to water  Transcends E,A,F,W
                             Mediator            Evaporates water    Mediator            Female              yet immanent
                             Reacts to Energy     for movement by    Carries Fire        Renews and
                             Carries Fire         air                  Air & Earth       nourishes
 
           Non-local Essence Logos, switching    Power, force        Act of choosing     Underlying          Underlying,
                             mechanism           prime mover         Intuitive           Stability           connecting all

                Energy Flow  Crown down          Spine behind        Front to heart      Base of spine up    Non local
                                                 heart to hands      with love energy

                    Feeling  Free                Enthusiastic,       Love                Centeredness        Ecstasy & Bliss
                                                 energized
         Correspondences
 
                  Direction  East                South               West                North               Center
          Direction of view  Outward             Forward/Future      Inward              To past             Holistic

             Part of Person  Mind                Will, lifeforce     Emotions,intuition  Body                Spirit
                                                 (spirit)
              Consciousness  Intelligence        Will                Wisdom              Memory              Enlightenment
            Physical action  Thinking            Asserting will      Making love         Sleep, experiencing
                                                 Breaking barriers   Partying,           unity
           Spiritual aspect  Enlightenment       Life-force          Compassion          Serenity/beingness  Om tat sat

                     Colors  Clear/White/Blue    Red/Yellow          Silver/blue/purple  Green/gold/brown    Ultraviolet

                       Time  Dawn                Noon                Sunset              Night               Now and all time
                     Season  Spring              Summer              Fall                Winter              Kalpas
               Astrological  Libra, Aq., Gemini  Ares,Leo,Sagitar.   Cancer,Scorp,Pices  Capr.,Taurus, Virgo
                             3,7,11 House
                             Mercury
                      Tarot  Swords (esp. Queen) Rods                Cups                Disks

             Physical state  Gas                 Plasma/Energy       Liquid              Solid               Singularity

                    Spirits  Sylph               Salamander          Undine              Gnome               Demigods,God(ess)s

                    Deities  Zeus, Urania,       Ares, Hestia,       Poseidon, Aphrodite Gaia, Pan, Hera     Isis, Buddha, Ahura
                             Athena, Aradia      Brigid, Hermes      Tiamat,Isis         Demeter, Rhiannon   Mazda, Quan Yin, True
                             Thoth,              Pele, Vulcan,Agni                       Adonis, Dionysus    will, Zeus, Hera

              Power Animals  Eagle/hawk          Dragon, lion        Fish, seal          Buffalo, stag       Any
                                                                                         Otter

                     Symbol  Circle              Triangle            Crescent            Square              Infinity Sign, white
                                                                                                             egg, equal arm cross

                      Tools  Incense             Red Candle          Chalice             Pentagram           Wand, Athame, Crystal

                                                                                                                                           561

                                                                                                         cauldron,
                                                                                                                                             ankh

               Incense/Odor  Sandlewood/mellow   Frankincense/spicy  Rose/flowery        Musk/Goaty/earthy   Combination incense
                    Feeling  cool & fresh        Warm                Tingles like spray  Rigidity, Centered
                      Taste                                          Salty               Bitter
 
                     Image   Billowing clouds    Erupt. Volcano      Waterfall           Mountain/landscape  Blue-white light
                                                                                         plants & animals

              Word of Power  YOD-EH-VAV-HE       ADNI(add dough nay) AHIA (Aiy Hey Yeh)  AGLA (ah gal lah)   OM

         Kabbalistic action  Movement            Expansion           Contraction         Stability           Underlying essence

                                                                                                                                           562

            Wind Spirit  Eurus               Notus               Zephyrus            Borus               Tornado of power
                                                                                                             manifesting deities
                       Bija  Yam (Yaungg)        Ram (Raumgg)        VAM (Vaungg)        Lam (Laung)         Hum (Haumgg)/Om
 
               Affirmation   I am intelligent    I am powerful       I am creative       I am strong,        I am balanced
                                                                     & intuitive         centered & know     I am all
 
                  Posture    Arms raised         Arms above head     Arms extended       Arms extended       back straight
                             Parallel            forming triangle    palms up            palms down          arms sweep then
                                                                                                             at side

                  Virtues    Intelligence,       Courage,            Love, compassion    Centeredness        Beyond
                             practical, joy      enthusiasm,         receptivity,flexib. Patience, truth
                                                 willpower           forgiveness         thorough, dependable

                    Vices    Impulsive,frivolous Anger, jealousy     Indifference,       Dullness, laziness  Beyond
                             boasting,           hatred, bullying    depression          inconsiderateness
                             easily fooled                           unstable            hang-ups
 
                   Chakra    Heart               behind waste        Behind sex organ    Base                Crown/third eye

                    Other    Quick response                                              Brigid
                             Networking
                             communicative
                             linking people
                               into social
                               unit
                             active
 
                             Dawn, day, drive
                             heat, yellow
                             plants expression
                             of DNA
 
                             Benevolent
                              dictator
                             Purple
                             Billowing clouds

                                                                                                                                           563

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                                    THE AUTARCHIC CREED
 
     We of the Old Religion have our own particular compact with our
     deities that charges simply, "An it harm none, do as ye will."
     And our gods do not despise us for being human but delight in our
     celebrations of life and love. We are ageless souls, only for a
     while within bodies - merely visitors upon this plane. We are
     brothers to the gods and only temporarily cousins to the ape,
     and our lives belong to us, not to this world nor to its earthly
     governors. We are not doomed to shame and decay; not lost; not
     indentured to perish with earthly manifestations; not disposed
     to eternal misery for any past or present lapses of courage or
     wisdom. We are as children in the school of life who must learn
     our lessons, on life at a time, before we graduate. Our lives
     span the march of time, striving upward, subordinate only to our
     individual probity and growth.
 
     But in this mortal life, greedy, trivial hierophants and mundane
     rulers have perpetrated a fraud upon humanity. They have purloined
     for profit and temporal power, our legitimate heritage, and that of
     all society, and have substituted for it shame, despair, and fear,
     inventing evil deities to terrify and to constrain mankind from the
     exercise of his own native conscience.
 
     Still we take our uncertain portion time and again, joining with the
     species on this plane, only to meet with earthly disunity and distress;
     only to be told by bogus, uncelestial shepherds that we are deficient
     and fundamentally iniquitous; constantly rebuked that our natural
     birthright is insubstantial or even sinful, and that we must cleave
     to the pious injunctions of reigning mortals, no matter how oppressive,
     or suffer beyond measurable time, yearning for some mythical golden
     glory just out of reach, but somehow never quite worthy of it.
 
     That is the apocryphal hell and the fabled satan; they are of mortal
     creation; they are now, not in some remote bye-and-bye; and those who
     choose to believe in them perpetuate them in this earth. But nevertheless,
     by sublime design, despite narrowness, folly or fear, we all, each
     and every one, possess this wondrous legacy:
 
      that each of us sustains a singular covenant with the cosmic, in that
     the soul is and ever was, one with the universe, conducting itself in
     concordance with the absolute. And whatever paths it may walk, or
     whichever faith it may follow, on sojourn at a time, each shall as a
     consequence of that oneness, and attuning with its destiny, eventually
     return on its own to its source to again be part of that totality,
     atoned, aware and unshackled.
                                                           "JUSTIFICUS"

                                                                                  564

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                                Dealing with psychic attack
                                      Zhahai Stewart

     What to do if you think you are being attacked.
 
      1 - Question if it is really either imagination, or coming from within
     yourself.  Something may be trying to get your attention, but it may not be
     external, and by focussing on an external "enemy" you may be missing the
     point.
 
      2 - Check to see if you are yourself inadvertently sending something out;
     maybe someone is just reflecting some energy back!  Nothing is gained if you
     get into adversarial mode in that case.  Many people have been taught that
     reflecting is the proper response.
 
      3 - Put up a grounding shield.  Ground it out, send it to the Mother who
     can recycle the energy.  Grounding is usually taught to every student. If you
     don't feel you can be a "conduit" safely, ground it by reflecting  it
     downward to the Earth; that is a big target and easy to hit.  By  grounding
     it out, you are protecting yourself, yet not being caught up in it.
 
      What not to do.
 
      1 - Figure out who is sending it and counter attack.  You might be wrong,
     and may be starting a feud.  You might be right, but they may not realize
     that they are "sending" so you may start a feud or cause unnecessary harm.
     Even if you are right, you are escalating a feud, of which we have too many.
     This is commonly discussed as a bad idea.
 
      2 - Put up a reflective shield which will return the energy to the sender.
     This is commonly discussed as a good idea, but we disagree.  We think this is
     unwise.
 
      For one thing, it is not necessary; if you can make an accurate return
     reflection, you can certainly reflect it to Earth instead (where it can be
     recycled).  There is no reason you should not be able to ground out more
     energy than you can accurately reflect to the sender, if viewed properly.
 
      For another, your accuracy in returning it may be less than perfect.  You
     might hit close but not close enough; if you can't reflect it to earth, you
     are going to have trouble reflecting it to an unknown person.
 
      Sometimes this is discussed as if once you return it, the sender will just
     stop; because they will awaken to what they are doing, or because the
     returning energy will be too much to handle. The thing which is seldom
     mentioned is that if the sender (assuming there is one) was consciously
     attacking, they will likely already be prepared with their own mirrors, etc.
     Great, if we put near perfect mirrors at each end and pump in energy, maybe
     we can get a psychic laser effect; guess who is just on the other side of the
     mirrors to catch the intensified leakthru?
 

                                                                                  565

      If they weren't aware of sending, they will probably just assume they are
     being attacked and take countermeasures.  If they follow the 3 steps above,
     fine, nothing is damaged.  But many of them will immediately think they  have
     to put up a defensive mirror, or maybe worse (see below; they may decide to
     teach you a lesson for attacking them).  Few people naturally respond to
     perceived attacks positively (especially if they are in such a bad mood
     already as to be sending without even realizing it).
 
      Another serious concern is getting drawn into a unacknowledged feud by your
      own weaknesses.  It is often agreed that one should reflect back exactly
     what is received, without adding anything of one's own.  But the same people
     who advocate that may use terms implying "returning it with enthusiasm".
     There appears to be an easily tapped source of self-righteousness in most
     people feeling attacked, and it is _very hard_ not to get drawn into
     imagining, at some level, the satisfying effects of the energy going back to
     the attacker; that draws one into a "counter-attack" even without realizing
     it.  Grounding it does not.
 
      Watch for yourself when people are discussing "returning to sender"; see if
     there isn't very often a hidden desire for revenge or retribution lurking
     there grasping for their "control panel" - and deflecting their normal
     attempts at staying centered by claiming to do no more than is "justified".
     Justified is not the question; self knowledge and balance are.
 
      There is another thread which shows up often in discussions like these; the
     need to "teach the sender a lesson".  In some cases, I have even heard this
     justified as "protecting the community".  This way lies many... ....PRINT D did
     the goddess give you an "agent of threefold return" marshall's badge, that
     exempts you from any consequences "because you are just an agent"?  That
     hubris is gonna teach some hard lessons, but the self appointed marshall may
     be the major recipient.  It would be a little bit healthier to just shed the
     self-righteousness and call it an ego driven feud.  "Teaching them a lesson"
     gets filed under the pitfalls of righteousness, the ways that one's own
     weaknesses seduce one.
 
      Also consider, what if despite your initial impression, the negative energy
     is really coming from inside, from part of you?  Are you going to be better
     off "reflecting it back" (maybe with additional conscious or  unconscious
     oomph) or grounding it?  "Gee, I returned it but good, and now  they have
     stepped it up; the sender really needs a lesson!".  That may be more true
     than you know, bucko.
 
      Notice that nowhere do we say that one has no "right" to put up a
     reflective shield; of course one does, and is fully justified.  Also,
     possibly, unwise. There is a distinction between what one has a "right" to do
     in "self defense", and what is wise to get drawn into.  Reflecting it is
     neither necessary, nor likely to produce positive results, but if _that
     itself_ is the lesson to  be learned, what can I say?  Each chooses their own
     path, and that is as it should be.  At least if one has considered the above,
     one should know what they are stepping into.
 

                                                                                  566

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                            ETHICS OR ETIQUETTE
                                 by Ellen

          Recently  in  conversation with friends in a small  intimate
     gathering,  I  mentioned outer-court names and passed on  gossip.
     Later I was told that I had "violated etiquette."  Had I?

          Etiquette  is socially accepted forms  of  behavior,  agreed
     upon  by the  members of a community.   Ethics involves morality,
     the  nature of right as determined by a group or an  individual.I
     believe there is a great deal of confusion of these terms in  the
     "Pagan Community."

          Going  by  fairly traditional rules there are the  "Laws  of
     Wicca."   Among these there is a very firm one saying one  should
     never  reveal another person as a Witch without their permission.
     However  a  person who has revealed themselves  publicly  as  a
     witch  shouldn't  complain.   And is it a violation of ethics  to
     tell of a person by their outer-court name?   Only insiders could
     know the legal name of the person, so what is the danger?

          Ethics can be fairly easily agreed upon in the general pagan
     community.  Anything that puts someone else in an embarrassing or
     dangerous position is unethical.   We all make mistakes at times,
     but we try to act in a manner consistent with our ethical code.
     Etiquette, on the other hand, is very deceiving.  We assume,
     since  we  are all members of the "Neo-Pagan Community"  that  we
     have the same etiquette.  But the only etiquette I have ever been
     explicitly told about involves greetings to be exchanged  between
     members  of a group and their high priestess or between two  high
     priestess of different groups.  What about a more common meeting?

          Say a friend of mine is tired of being a solitary and wishes
     to  come to a group celebration.   What etiquette should I follow
     to  bring this person to such a circle?   I could either  contact
     the group beforehand and ask permission,  or tell them I will  be
     bringing  a  guest,  or I could simply bring a guest  -  with  no
     warning at all.   In the first situation,  the responsibility and
     decision is theirs; in the second I am responsible for my guest's
     behavior;  in  the third I am a boor and will never be invited to
     their circles again.

          No  one has covered all the possible conflict situations  in
     the Pagan Community.   So there is no way I could agree to follow
     an  "etiquette."  My general code is simply to use common  sense,
     and give the other person an easy out.  For example, if you think
     someone else is a Witch and wish to find out, you might tell them
     that you are one.  To receive trust you have to give it first.

                                                                                  567

          A secondary problem in this situation is how does one keep a
     secret?  Should  one only speak in whispers,  or when no  one  is
     within 100 paces?  I think that looks furtive and produces suspi-
     cion in the mind of outsiders. Or do we follow Poe's lead and put
     the secret out in the open and disarm the opposition?

          I  know several people who studiously "maintain secrecy" but
     everyone knows that they are "witches." Worse,  because of  their
     secrecy,  their  colleagues don't know what a witch is except  it
     must be nasty since they won't speak of it.  I do not proclaim my
     religion,  nor do I hide it, and I have never had any problems. I
     hear  3rd  hand horror stories but would like to hear first  hand
     experiences, good or bad. Please write me c/o Panegyria.

                                                                                  568

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     Dream News
     ----------

     NUCLEAR NIGHTMARES:  With the threat of nuclear war hanging overhead, it is not
     surprising that our dreams might reflect this source of anxiety.  In fact,
     reports peace psychologist Randy Morris, PhD, many children in our country, not
     to mention in other nations, have had nuclear imagery in their dreams.  Are
     such dreams simply another example of how daily anxieties are reflected in our
     nighttime ruminations?  Possibly, but Dr. Morris offers another explanation.
     "Could it be some kind of collective survival mechanism to come as close as
     possible to experiencing, in order to reject, our self-destruction?"

     .    "I believe," he states, in answer to his question, "that nuclear
     nightmares represent an impulse on the part of this collective psyche to
     confront directly the horror of nuclear war, literally, to 'imagine the
     unimaginable,' and by so doing to take the first step toward healing this
     festering rupture in the family of man.  These dreams, as expressions of pure
     emotion, have the power to motivate people to work in new ways for peace
     movement."  Dr. Morris notes that the threat of nuclear war is increased by the
     number of people who simply cannot imagine that it would ever happen.  Nuclear
     nightmares tend to be very "real" in their feeling, and thus may be a natural
     counterbalance to the ostrich syndrome.

     .    Anyone who has had a nuclear nightmare, or any kind of dream involving
     nuclear imagery, is invited to write a letter to Randy Morris, PhD, Hiroshima
     International School, 2-2-6 Ushita-naka, Higashi-ku, Hiroshima 730, Japan,
     leave a message in ANECDOTAL PSI or PREMONITIONS REGISTRY.

     SUDDEN DEATH SYNDROME:  SUICIDE BY NIGHTMARE:  A healthy adult goes to sleep at
     night but then never wakes up.  The medical examiners can find no cause of
     death?  What happened.  No one knows, but it happens enough to have earned a
     name, "sudden death syndrome," and to warrant having the Atlanta Center for
     Disease Control monitor the incidence of such cases.  One population group,
     Laotian refugees, has a higher than average mortality from sudden death
     syndrome.  Dr. Joseph Jay Tobin, reporting in the American Journal of
     Orthopsychiatry (July, 1983), presents a case study that leads him to suggest
     that this phenomenon may be suicide by nightmare.

     .   The patient was a male refugee from war-torn Laos, who had been recently
     relocated with his family to their own apartment in an American city.  Shortly
     thereafter, the man complained of difficulty sleeping.  He reported nightmares
     in which something (once a cat, once a dog and once a woman) came to him in his
     bedroom, sat on his chest and tried to prevent his breathing.  Dr. Tobin
     arranged for a Laotian healer to perform a "spirit cure," which was consistent
     with the patient's world view.  Afterwards, Dr. Tobin investigated further into
     the patient's background.

                                                                                  569

     .    Examination of the patient's history revealed that he was suffering from
     "survivor's guilt."  This post-traumatic malady, first identified in survivors
     of the Holocaust, combines depression and paranoia with the nagging feeling,
     "why was I saved when so many others died?"  Dr. Tobin also discovered that
     among South Asian persons there is the belief in something akin to "voodoo
     death," called banqunqut, or "Oriental nightmare death," in which a person is
     believed to be killed during sleep by a spirit which squeezes out the breath.
     Apparently a similar belief was held in Europe during the Middle Ages.  At that
     time, the name, "incubi" was given to the presumed spirit, from the Latin word
     for nightmare, incubus.

     .    Previous medical research has indicated that heart attacks can be
     precipitated in dreams and that certain psychosomatic disorders can be
     dangerously aggravated during the sleep state.  Other research focussing on the
     healing potential of dreams, nevertheless receives indirect support for the
     physical potency of dreams by the suggestion that they might also be a vehicle
     of death.

     DREAM AFTER SURGERY RESTORES INTEGRITY OF PERSONALITY:  Major surgery is a
     harrowing experience, a trauma to the personality, for the person submits their
     life, while unconscious under anesthesia, to the operation of other people's
     hands upon their vital organs.  The most critical aspect of the surgery
     experience--the operation itself--seems beyond the reach of the patient's
     personality to integrate, as would be needed following any traumatic
     experience, because of the anesthesia.  Patient's occasional reports of
     "witnessing" their operation, and statements, by psychics such as Edgar Cayce
     or philosophers such as Alfred North Whitehead, that the mind never sleeps,
     that it registers everything, would suggest that despite the anesthesia, it
     should be theoretically possible for the post-operative patient to regain
     access to the surgery experience so that it could be digested and the recovery
     made more complete.  Dr. Paul W. Pruyser, of the Menninger Foundation,
     reporting in the Bulletin of the Menninger Clinic (June, 1983) suggests that
     such an integration of the surgery experience may occur through a dream!

     .    Dr. Pruyser writes about his experience undergoing emergency, triple
     coronary bypass surgery and how his recuperation was helped by a dream he had
     five days after the operation.  In his dream, he visits a little-known,
     secluded part of the hospital grounds, a ruins site from the 19th century,
     where he encounters a heavy metal door.  The door opens with eerie creak and he
     enters a dimly lit cave.  He finds three strange, two-story, cubical habitats,
     each with leaky and rusty pipes meant to furnish heat to the inside from a
     centrally located, old-fashioned wood-burning cook stove that was very
     dilapidated.

                                                                                  570

     .    When he awoke from this dream, he reports that he felt elated and
     immensely satisfied, because, in his own words, "my mind had found access to an
     experience I was not supposed to have undergone at all because of the total
     anesthesia."  He believes, for example, that the creaking of the door was
     actually the sound of his rib cage when it was opened by the surgeon.  He
     provides background information to develop an interpretation of the details of
     the dream, which in essence refers to his confrontation with his heart and its
     clogged arteries and with his ancestral history of coronary deficiency.  More
     generally, he ascribes to his dream an act of restoration of the integrity of
     his personality--"a guarantee of the continuity of selfhood"--after being the
     threatened by his near brush with death.  The ability of dreams to spontaneously
     provide this otherwise missing ingredient to total recovery deserves further
     investigation.  (Author's address:  Menninger Foundation, P.O. Box 829, Topeka,
     KS  66601).

     GROUP DREAMING:  What happens when a group of people attempt to dream about the
     same thing?  The December, 1983 issue of Omni Magazine reports the work of
     Henry Reed (DreamNet Sysop) on an intriguing approach to studying the psychic
     potential of dreams.  A group of dreamers would be gathered together, he would
     introduce them to a stranger said to be suffering from an undisclosed problem,
     and ask the group to dream for this person, to see if they could dream up a
     solution to the person's problem.  In the morning the dreams were analyzed, the
     person's problem was revealed, and the pieces of information from the several
     dreams were pieced together to develop a solution.  Most of the dreams
     evidenced psychic information in the dreams.  Pooling the dreams enhanced the
     visibility of the psychic effect.  Having a good reason for dreaming
     telepathically seems to increase the probability of psychic material in the
     dreams.  For further reading:  "Dreaming for Mary, "Sundance Community Dream
     Journal, #3  (See Mail Order Services).

     EXPLORING YOUR DREAMS:  For a "hands-on" guide to the "New Dreamwork" see the
     October, 1983 issue of New Age Journal.  It has a comprehensive special section
     on what's happening in the world of the new dreamworker.  It gives several
     different approaches to dreamwork, has articles on some of the prominent
     dreamworkers, as well as general discussion of current developments and
     controversies.

                                                                                  571

     NEW LUCID DREAM INDUCTION TECHNIQUE:  Robert Price and David Cohen, of the
     University of Texas at Austin, report that they have accidentally discovered a
     method for inducing lucid dreams.  It happened while they were researching the
     ability of a subject to control, while asleep in the dream state, the sounding
     of a tone being played in the dream laboratory.  A biofeedback setup was used,
     such that whenever the sleeping subject entered the dream state, with rapid eye
     movements (REM), a loud tone would be played.  This tone would interrupt sleep,
     but if the subject could increase the amount of rapid eye movements, he could
     terminate the tone, and sleep in peace.  They found that their research subject
     could learn this task.  Then the subject began to report lucid dreaming, that
     is being aware in the dream state that he was dreaming, and reported that he
     tried to move his eyes as a means of signalling to the experimenter.  A
     "communication" system was thus set up between the experimenter and the
     dreaming subject.  The researchers suggest that such a biofeedback situation
     may be an effective way to learn lucid dreaming.  Reported in Lucidity Letter,
     November, 1983 (See Mail Order Services).

     TELEPATHIC DREAMS IN COUNSELING:  A counselor whose dreams provide psychic
     information about clients has a powerful addition to his kit of clinical tools.
     Kenneth Orkin, Ph.D., has written an article entitled, "Telepathic Dreams:
     Their Application During the Counseling Process," describing his experiences
     with psychic dreaming about clients.  He is in private practice in Miami,
     Florida.  He recounts several types of psychic dreams, including precognitive
     dreaming about the problems of a client who would be coming for a consultation
     in the future, with the dream providing information about the source of that
     person's problem.  He also recounts a story about a dream that provided
     past-life information about a client.  His article appeared in the November,
     1983 issue of A.R.E. Journal.  You may write to the author c/o A.R.E., P.O. Box
     595, Virginia Beach, VA 23451.

                                                                             572

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     Dream Life & Waking Life: Both are Creations of the Person
 
     There is a growing appreciation for the variety of dream phenomena, such as
     the  creativity in dreams and their sometimes transpersonal aspects.  Older
     theories that generally ignored such facts are being replaced by newer ones
     that attempt to account for such  phenomena.  Most recently, Gordon Globus,
     M.D.,  Professor  of  Psychiatry  and  Philosophy  at  the   University  of
     California,  Irvine, has taken a  stab at integrating  such perspectives as
     psychoanalysis,   transpersonal   psychology,   cognitive    science,   and
     phenomenological philosophy  in a  pleasantly person-  able statement  of a
     view of dreams that readers of Perspective can live with.
 
     That dreams  are a creative experience  is one of the main  factors that he
     wishes to  explain.   The author rejects  the notion,  in existence  before
     Freud  made it  law, that dreams  are merely rearrangements  of past memory
     experiences.  Instead, the author claims that dreams are created "de novo,"
     meaning from scratch.  In defending this position, he finds himself arguing
     that our waking life is also an experience that we create, thus placing his
     work  close at  hand to the  metaphysical perspective  that claims  that we
     "create our  own reality."  Both realms are created "in the image" (meaning
     "in the imagination") of the  person, in the same way God has  been said to
     create the world.   The symmetry between the creative  aspect of both dream
     existence and waking existence, and the "divine"  role given to the person,
     is   pleasing   both  to   the  ancient   Buddhist  and   modern  spiritual
     metaphysician.
 
     The question is, how does this modern, scientifically grounded theoretician
     justify such a metaphysical basis to dreams and waking life?  He does so by
     reference to both the leading edge theories of perceptual psychology and
     certain philosophical traditions.  Perceptual psychology has long abandoned
     the  camera analogy to explain  how we see things.   Plato's concept of the
     archetype, the  transpersonal, non-material "ideas" that  govern the actual
     ideas  and things  that  we  experience, has  gained  new  favor in  modern
     thinking  about the  perceptual process.   Instead  of theorizing  that our
     perceptual mechanisms  "photograph"  what is  out  there, modern  work  has
     forced the theory that  we already "know" or "suppose"  what it is that  we
     are trying to perceive, and then  we search and analyze data bits according
     to their  significance and  fit to  what we  are attempting to  "perceive."
     Meaning and intention are more significant to perception, in modern theory,
     than light waves and photo-sensitivity.   In other words, the creative  and
     subjective processes in  perception are given more  central prominence, and
     the  physics of  perception  are accorded  more  the status  of  tools than
     primary determinants.    Similarly,  the  philosophy of  science  has  been
     arguing that facts, as such, do not exist; rather theories--in other words,
     intentional approaches  to creating meaning--are what  determine which data
     bits constitute  facts, and determines  whether or not  the data  bits will
     even be noticed.

                                                                             573

     Perhaps such philosophical abstractions seem  cloudy or irrelevant, but the
     mechanistic,  sensory-based, objective approach  to perception  (whether in
     visual perception or scientific knowing) has been
     undergoing  radical changes.  Fans  of the transpersonal  dimension of life
     who assume that the eye sees like a camera have an unnecessarily tough time
     trying  to  justify as  scientific  their  views  on  ESP.   Realizing  how
     scientific and  philosophical views on  perception have  evolved makes  ESP
     seem more  natural than supernatural.   Thus  the author's work  does us  a
     great service.  It provides a  readable  treatise on how one can  argue, on
     the basis of both scientific and philosophical grounds, that dreams, not to
     mention  our  lives, are  pregnant  with  meaning (sometimes  transpersonal
     meaning), and deserve our attention.

     Source:  Dream  life, waking  life:  The  human condition  through  dreams.
     Published by the State University of New York Press, 1987.
 

                                                                             574

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     Taken from AMERICAN HEALTH July/August 1987.

     How to problem-solve in your dreams
     -----------------------------------

       Your dreams are "written" in your own private vocabulary; that's why
     their meaning is often unclear (and why dream books you buy at the corner
     newsstand won't explain your own visions). Moreover, the language of dreams
     is sensory and visual, whereas the language of daily life is verbal. You
     need to translate a dream much as you would a foreign language.

     Unfortunately, the same force s that make us disguise problems in our
     dreams are likely to hinder our recognizing them when we're awake. Even
     Freud had trouble with self-analysis. So an impartial listener - attained
     therapist - can help. "It's a collaborative process," says New York
     psychoanalyst Walter Bonime, author  of the classic text, THE  CLINICAL USE
     OF DREAMS (Da Capo Press, $29.50)

     But that doesn't mean you shouldn't explore your dreams alone or with a
     partner. People who keep dream journals say that over time, patterns often
     emerge.
       To put your dreams to work solving problems, try this routine:

      o Program yourself to wake up after every REM period. I did it while
           writing this article simply by telling myselfI wanted to at bedtime.
     But  don't  make  it  a   regular  habit.  "The  ability  to  maintain
     consciousness  during sleep can backfire," says Dr.  Neil Kavey, director
     of the Columbia-Presbyterian  sleep lab. "If you can't  shut it off, you
     may  have trouble remaining asleep,  or you may sleep so  poorly that you
     feel you didn't sleep at all."

      o Put a notebook and pen or tape recorder at your bedside.

      o At bedtime, select a problem and sum it up with a question, such as
        "Should I take this new job?" Write it down and list possible solutions.

      o Turn off the lights and reflect on these solutions. Stick with it until
        you drift off to sleep.

       o When you wake up - during the night or in the morning - lie still. To
     jog your memory, pretend you're a detective interviewing an eyewitness.
        What's the last thing you remember? Before that? Going backward can help
        you more easily reconstruct a dream.

      o Write down or tape record all that you remember. Do it before you shower
        and have breakfast.

      o If you have trouble catching dreams, try sleeping late on weekends
        The longest dreams occur in the last part of sleep and many of us cut
        sleep short on week nights.

                                                                             575

     Once you've recorded your dream, how do you decode it? Tell it to yourself
     in the third person, suggest psychologist Lillie Weiss in DREAM ANALYSIS IN
     PSYCHOTHERAPY  (Pergamon Press,  $11.95). This may  give you  some distance
     from the dream  and help you see the actions more clearly. Then look at the
     part  of  the  dream that  is  the  most mysterious.  "Frequently  the most
     incongruous part provides the dream message," Weiss says.

     In her dream-therapy study, Cartwright asks participants to examine and
     try to change repetitive, troublesome dreams along seven dimensions:

      o Time orientation. Do all your dreams take place in the past? Try
        positioning them in the present or future.

       o Competence to affect the outcome. Tryfinding a positive way to resolve
      a dream.

       o Self-blame.  In your  dreams, do  you hold  yourself responsible   when
     things
        go wrong? Must you?

       o  Relation to former  role: If your  divorced, do you  still dream of
     yourself  as  married? If  you  have lost  your job,  do  you still  see
     yourself at work?  Consider alternatives.

      o Motivation. Do you dream of being nurtured? Can you think of a way to
        take care of yourself?

      o Mood. What would make a dream more pleasant?

      o Dream roles: Do you like the part you play in your dreams? What role
        would you prefer?

                                                                             576

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     .     This following is  an excerpt from "Psi  Notes", prepared by  William
     Braud, Ph.D., of the Mind Science Foundation in San Antonio, Texas.

     Question:   What percentage of a person's dreams are precognitive (foretell
     the future) and how  can we recognize the difference between a precognitive
     dream and an ordinary dream?

     Answer:    A large  proportion  of  precognitive  experiences occur  during
     dreams.   One survey indicates that  as many as 65  percent of precognitive
     experiences  occurred  during sleep.    Precognitive  dreams also  seem  to
     provide  more complete and more accurate information than do waking psychic
     experiences.

     .   There's no way to know with certainty what percentage of our dreams are
     precognitive.  The content of the majority of our dreams is probably quite
     mundane, involving replays of experiences of the day, perhaps some wish
     fulfillment, and maybe  even "random" content.  But now  and then, dreamers
     do have accurate glimpses of the future as they sleep.

     .    The only way to know  with certainty which dreams are precognitive and
     which are not is to keep a dream diary of all dreams and check to see which
     come true  and which  don't.   Some persons are  able to  associate certain
     feelings of confidence  in connection with psychic  dreams - but these  are
     very subtle  feelings which are difficult  to put into words  and which may
     differ from person to person.

     .    Let me describe  a program of  research in which  we are more  certain
     about what's going on.  This research program was initiated by a New York
     psychiatrist, Dr. Montague Ullman, as  a result of his observation that  he
     and  his  patients  were  sharing  telepathic  dreams  in  the  context  of
     psychotherapy.   A dream laboratory was set up at Maimonides Medical Center
     in  Brooklyn.   Ullman,  along with  his  associates Stanley  Krippner  and
     Charles  Honorton, designed experiments in which persons spent the night in
     the dream lab.   They  were monitored electro-physiologically  in order  to
     detect physiological  indications of dreaming -  these indications include:
     an activated EEG, rapid  eye movements, and  reduced muscle tension.   When
     these  indications of dreaming occurred, the sleeper was awakened and asked
     to describe his  dream.   These descriptions were  tape-recorded and  later
     transcribed.  The  next day, a target experience was  randomly selected and
     the  subject then went  through some waking  sensory experience.   What was
     discovered  was that  the sleeper was  able to  have accurate  dreams about
     events of which no one was as yet aware at the time of the dream, but which
     were randomly selected the next day.

                                                                             577

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     DREAM BIBLIOGRAPHY
     ==================

     Appreciation is extended to Kathy Seward  of the University of New England,
     in Biddefored, Maine for providing this information.

     2  ALLEN-R-MICHAEL/ATTENUATION OF DRUG-INDUCED ANXIETY DREAMS AND PAVOR
     NOCTURNUS BY  BENZODIAZEPINES./JOURNAL OF CLINICAL PSYCHIATRY. 1983 MAR VOL
     44(3) 106-108.

     3 ANON-/AN  APPARENTLY PRECOGNITIVE DREAM.      1969, DEC,  VOL.   45(742),
     170-171.

     4  ARENA-R.  MURRI-L.   PICCINI-P.  MURATORIO-A/DREAM RECALL AND  MEMORY IN
     BRAIN LESIONED PATIENTS/RESEARCH COMMUNICATIONS IN PSYCHOLOGY, PSYCHIATRY &
     BEHAVIOR.1984 VOL 9(1) 31-42.

     5 ATWAN-ROBERT/IVORY AND HORN: DREAMS AND BILATERALITY IN THE ANCIENT
     WORLD/RESEARCH COMMUNICATIONS IN PSYCHOLOGY, PSYCHIATRY & BEHAVIOR.    1984
     VOL 9(1) 177-189.

     6 BADALAMENTI-ANTHONY-F/TIME IN THE  DREAM/JOURNAL OF RELIGION & HEALTH.
     1983 WIN VOL 22(4) 334-339.

     7 BELOFF-JOHN/A NOTE ON AN OSTENSIBLY PRECOGNITIVE DREAM/ JOURNAL OF THE
     SOCIETY FOR PSYCHICAL RESEARCH.    1973 DEC VOL.  47(758) 217-221.

     8  BENDER-HANS/THE GOTENHAFEN  CASE  OF CORRESPONDENCE  BETWEEN DREAMS  AND
     FUTURE   EVENTS:  A   STUDY   OF  MOTIVATION/   INTERNATIONAL  JOURNAL   OF
     NEUROPSYCHIATRY. 398-407.

     9 BERTINI-M.  VIOLANI-CRISTIANO/CEREBRAL HEMISPHERES, REM SLEEP, AND DREAM
     RECALL/RESEARCH  COMMUNICATIONS IN  PSYCHOLOGY,  PSYCHIATRY &  BEHAVIOR.
     1984 VOL 9(1) 3-14.

     10  BLACKMORE-SUSAN-J/OUT-OF-BODY EXPERIENCES,  LUCID DREAMS,  AND IMAGERY:
     TWO SURVEYS/JOURNAL OF THE AMERICAN SOCIETY FOR PSYCHICAL RESEARCH.    1982
     OCT VOL 76(4) 301-317.

     11 BLACKMORE-SUSAN-J/HAVE YOU EVER HAD AN OBE?  THE WORDING OF THE
     QUESTION/JOURNAL  OF THE SOCIETY  FOR PSYCHICAL RESEARCH.      1982 JUN VOL
     51(791) 292-302.

     12     BLECHNER-MARK-J/CHANGES    IN     THE    DREAMS     OF    BORDERLINE
     PATIENTS/CONTEMPORARY PSYCHOANALYSIS.   1983 JUL VOL 19(3) 485-498.

     13  BLICK-KENNETH-A.   HOWE-JOAN-B/COMPARISON OF  THE EMOTIONAL  CONTENT OF
     DREAMS  RECALLED BY YOUNG  AND ELDERLY WOMEN/JOURNAL OF  PSYCHOLOGY.   1984
     JAN VOL 116(1) 143-146.

     14  BRAKEL-LINDA-W/THE FATE  OF THE  DREAM AFTER  AWAKENING:  STAGES TOWARD
     ANALYTIC  UNDERSTANDING/JOURNAL OF EVOLUTIONARY PSYCHOLOGY.    1984 MAR VOL
     5(1-2) 97-108.

                                                                             578

     15 BUCK-LUCIAN-A. GEERS-MARGARET-B/VARIETIES OF CONSCIOUSNESS: I.
     INTERCORRELATIONS/JOURNAL OF CLINICAL PSYCHOLOGY.    1967, 23(2), 151-152.

     16   CARPINTER-PAUL-J.     CRATTY-BRYANT-J/MENTAL   ACTIVITY,  DREAMS   AND
     PERFORMANCE  IN  TEAM  SPORT   ATHLETES/  INTERNATIONAL  JOURNAL  OF  SPORT
     PSYCHOLOGY.  1983 VOL 14(3) 186-197.

     17 CARTWRIGHT-ROSALIND-D.   LLOYD-STEPHEN.   KNIGHT-SARA/ BROKEN  DREAMS: A
     STUDY   OF  THE   EFFECTS   OF   DIVORCE   AND   DEPRESSION   ON      DREAM
     CONTENT/PSYCHIATRY.    1984 AUG VOL 47(3) 251-259.

     18  CAVALLERO-CORRADO.   CICOGNA-PIERCARLA/COMPARING  REPORTS  OF THE  SAME
     DREAM:  PROPOSALS FOR A  STRUCTURAL/PERCEPTUAL & MOTOR SKILLS.     1983 OCT
     VOL 57(2) 339-356.

     19  CERNOVSKY-ZACK-Z/DREAM RECALL AND  ATTITUDE TOWARD  DREAMS/PERCEPTUAL &
     MOTOR SKILLS.   1984 JUN VOL 58(3) 911-914.

     20 CICOGNA-PIERCARLA/RESTRUCTURING DREAM-RECALL/PERCEPTUAL &  MOTOR SKILLS.
     1983 OCT VOL 57(2) 629-630.

     21 CLYNE-JACKSON-SHEILA-A/DEFENSIVENESS IN DREAM RECALL IN RESPONSE TO A
     PROVOCATIVE DAY RESIDUE/DISSERTATION  ABSTRACTS INTERNATIONAL.     1983 SEP
     VOL 44(3-B) 906.

     22 COMARR-A-ESTIN.   CRESSY-JEFFREY-M.  LETCH-MICHAEL/ SLEEP DREAMS  OF SEX
     AMONG  TRAUMATIC PARAPLEGICS AND QUADRIPLEGICS/SEXUALITY & DISABILITY. 1983
     SPR VOL 6(1) 25-29.

     23 COOLIDGE-FREDERICK-L.  BRACKEN-DUANE-D/THE LOSS OF TEETH IN DREAMS: AN
     EMPIRICAL  INVESTIGATION/PSYCHOLOGICAL  REPORTS.       1984  JUN  VOL 54(3)
     931-935.

     24 COOLIDGE-FREDERICK-L.  FISH-CYNTHIA-E/DREAMS OF THE DYING/OMEGA: JOURNAL
     OF DEATH & DYING. 1983-84 VOL 14(1) 1-8.

     25 COVELLO-EDWARD/LUCID DREAMING: A REVIEW AND EXPERIENTIAL STUDY OF WAKING
     INTRUSIONS DURING STAGE REM SLEEP/JOURNAL OF MIND  & BEHAVIOR.    1984  WIN
     VOL 5(1) 81-98.

     26 CRICK-FRANCIS.   MITCHISON-GRAEME/THE FUNCTION OF DREAM  SLEEP/NATURE.
     1983 JUL VOL 304(5922) 111-114.

     27 DEVEREUX-GEORGE/PATHOGENIC DREAMS IN NON-WESTERN SOCIETIES/IN G. E. VON
     GRUNEBAUM AND R. CAILLOIS (EDS.), THE DREAM AND HUMAN SOCIETY.  213-228.

     28 DIMIDJIAN-VICTORIA-J/SEEING ME, BEING ME, BECOMING THE ME I WANT TO  BE:
     THE IMPORT OF THE DREAM IN IDENTITY FORMATION DURING WOMEN'S EARLY ADULT
     YEARS/WOMEN & THERAPY. 1983 WIN VOL 2(4) 33-48.

     29 DOMINO-GEORGE/ATTITUDES TOWARDS DREAMS, SEX DIFFERENCES AND
     CREATIVITY/JOURNAL OF CREATIVE BEHAVIOR.    1982 VOL 16(2) 112-122.

     30 DOYLE-MARIE-C/ENHANCING DREAM PLEASURE WITH SENOI STRATEGY/JOURNAL OF
     CLINICAL PSYCHOLOGY. 1984 MAR VOL 40(2) 467-474.

     31 EBON-MARTIN/PARAPSYCHOLOGICAL  DREAM STUDIES/IN G. E.  VON GRUNEBAUM AND
     R.CAILLOIS (EDS.), THE DREAM AND HUMAN    SOCIETY.  (SEE 43:10), 163-177.

     32 EICHELMAN-BURR/HYPNOTIC CHANGE IN COMBAT DREAMS OF TWO VETERANS WITH

                                                                             579

     POSTTRAUMATIC  STRESS DISORDER/1985 JAN VOL 142(1) 112-114.

     33 EIGEN-MICHAEL/ ON  TIME AND DREAMS/PSYCHOANALYTIC  REVIEW. 1983 SUM  VOL
     70(2) 211-220.

     34 EISENBUD-JULE/CHRONOLOGICALLY EXTRAORDINARY PSI CORRESPONDENCES IN THE
     PSYCHOANALYTIC SETTING/ PSYCHOANALYTIC REVIEW.    1969, 56(1), 9-27.

     35 EISER-ALAN-S/A LABORATORY STUDY OF DREAMING IN ENDOGENOUS
     DEPRESSION/DISSERTATION ABSTRACTS INTERNATIONAL. 1983 DEC VOL 44(6-B) 1957.

     36 EPSTEIN-ARTHUR-W/  SIMMONS-NINA-N/APHASIA WITH REPORTED LOSS OF
     DREAMING/AMERICAN JOURNAL OF PSYCHIATRY.    1983 JAN VOL 140(1) 108-109.

     37 EPSTEIN-ARTHUR-W/THE CONTRIBUTION OF CEREBRAL HEMISPHERIC DISEASE TO THE
     UNDERSTANDING   OF  DREAM  TYPE   AND  CONTENT/RESEARCH  COMMUNICATIONS  IN
     PSYCHOLOGY, PSYCHIATRY & BEHAVIOR.    1984 VOL 9(1) 15-30.

     38 EPSTEIN-ARTHUR-W/THE WAKING EVENT-DREAM INTERVAL/ AMERICAN JOURNAL OF
     PSYCHIATRY. 1985 JAN VOL 142(1) 123-124.

     39 FABER-P-A.  SAAYMAN-G-S.  PAPADOPOULOS-R-K/FANTASY, ITS EFFECTS UPON THE
     ARCHETYPAL CONTENT  OF NOCTURNAL DREAMS/ JOURNAL  OF ANALYTICAL PSYCHOLOGY.
     1983 APR VOL 28(2) 141-164.

     40 FARRELL-RONALD-A/SOCIAL PSYCHOLOGICAL FACTORS ASSOCIATED WITH THE DREAM
     CONTENT  OF HOMOSEXUALS/INTERNATIONAL JOURNAL OF SOCIAL PSYCHIATRY.    1983
     FAL VOL 29(3) 183-189.

     41 FENWICK-PETER ET AL/LUCID DREAMING: CORRESPONDENCE BETWEEN DREAMED AND
     ACTUAL  EVENTS IN  ONE SUBJECT  DURING REM  SLEEP/BIOLOGICAL PSYCHOLOGY.
     1984 JUN VOL 18(4) 243-267.

     42 FIERZ-H-K/ANALYTICAL PSYCHOTHERAPY AND DREAM, RESISTANCE AND
     WHOLENESS/ANALYTISCHE PSYCHOLOGIE. 1976 VOL 7(4) 275-285.

     43    FISCHMAN-LAWRENCE-G/DREAMS,    HALLUCINOGENIC   DRUG    STATES,   AND
     SCHIZOPHRENIA:  A  PSYCHOLOGICAL  AND  BIOLOGICAL  COMPARISON/SCHIZOPHRENIA
     BULLETIN.    1983 VOL 9(1) 73-94.

     44 FISS-HARRY/TOWARD A CLINICALLY RELEVANT EXPERIMENTAL PSYCHOLOGY OF
     DREAMING/HILLSIDE JOURNAL OF CLINICAL PSYCHIATRY.   1983 VOL 5(2) 147-159.

     45 FOSSHAGE-JAMES-L/THE PSYCHOLOGICAL FUNCTION OF DREAMS: A REVISED
     PSYCHOANALYTIC PERSPECTIVE/PSYCHOANALYSIS  & CONTEMPORARY THOUGHT.     1983
     VOL 6(4) 641-669.

     46 FOULKES-DAVID ET AL/LONG-DISTANCE, 'SENSORY-BOMBARDMENT'  ESP IN DREAMS:
     A FAILURE TO REPLICATE/PERCEPTUAL & MOTOR SKILLS.    1972 DEC VOL.  35(3)
     731-734.

     47 FOULKES-DAVID.  SCHMIDT-MARCELLA/TEMPORAL  SEQUENCE AND UNIT COMPOSITION
     IN DREAM REPORTS FROM DIFFERENT STAGES OF SLEEP/SLEEP.    1983 SEP VOL 6(3)
     265-280.

                                                                             580

     48 FURST-KATHRYN-A/ORIGINS AND EVOLUTION OF WOMEN'S DREAMS IN EARLY
     ADULTHOOD/DISSERTATION ABSTRACTS INTERNATIONAL.    1984 JAN VOL 44(7-B)
     2242-2243.

     49  GACKENBACH-JAYNE.    SCHILLIG-BARBARA/LUCID   DREAMS:  THE  CONTENT  OF
     CONSCIOUS AWARENESS OF DREAMING DURING THE DREAM/JOURNAL OF MENTAL IMAGERY.
       1983 FAL VOL 7(2) 1-13.

     50 GERSHAM-HARRY/CURRENT APPLICATION OF HORNEY THEORY TO DREAM
     INTERPRETATION/AMERICAN JOURNAL OF PSYCHOANALYSIS/    1983 FAL VOL 43(3)
     219-229.

     51 GLOBUS-G. KNAPP-P. SKINNER-J/AN APPRAISAL OF TELEPATHIC COMMUNICATION IN
     DREAMS/PSYCHOPHYSIOLOGY. 1968, 4(3), 365.

     52 GOLLUB-DAN/DREAM INTERPRETATION/PSYCHOLOGY: A QUARTERLY JOURNAL OF HUMAN
     BEHAVIOR.    1983 VOL 20(2) 30-33.

     53 GUNTER-P-RICHARD/RELIGIOUS DREAMING: A VIEWPOINT/ AMERICAN JOURNAL OF
     PSYCHOTHERAPY. 1983 JUL VOL 37(3) 411-427.

     54    HALL-CALVIN-S/""A    UBIQUITOUS    SEX   DIFFERENCE    IN    DREAMS''
     REVISITED/JOURNAL OF PERSONALITY & SOCIAL PSYCHOLOGY/    1984 MAY VOL 46(5)
     1109-1117.

     55  HALL-JAMES-A/TOWARD  A  PSYCHO-STRUCTURAL   THEORY:  HYPNOSIS  AND  THE
     STRUCTURE OF DREAMS/AMERICAN JOURNAL OF CLINICAL HYPNOSIS.     1984 JAN VOL
     26(3) 159-165.

     56 HALL-JAMES-A/DREAMS AND TRANSFERENCE/ COUNTERTRANSFERENCE: THE
     TRANSFORMATIVE FIELD/CHIRON.    1984 31-51.

     57 HARALDSSON-ERLENDUR/SOME DETERMINANTS OF BELIEF IN PSYCHICAL
     PHENOMENA/JOURNAL OF THE AMERICAN  SOCIETY FOR PSYCHICAL RESEARCH.     1981
     OCT VOL 75(4) 297-309.

     58 HARTMAN-FRANK-R/A REAPPRAISAL OF THE EMMA EPISODE AND THE SPECIMEN
     DREAM/JOURNAL OF THE AMERICAN PSYCHOANALYTIC ASSOCIATION.   1983 VOL 31(3)
     555-585.

     59 HASTINGS-ARTHUR-C/DREAMS OF FUTURE EVENTS: PRECOGNITIONS AND
     PERSPECTIVES/JOURNAL OF THE AMERICAN SOCIETY OF PSYCHOSOMATIC DENTISTRY &
     MEDICINE. 1977 VOL 24(2) 51-60.

     60 HEARNE-KEITH-M/THREE CASES OF OSTENSIBLE PRECOGNITION FROM A SINGLE
     PERCIPIENT:  1. SADAT  ASSASSINATION; 2.  REAGAN ASSASSINATION  ATTEMPT; 3.
     S.S. ACHILLE LAURO INCIDENT/ JOURNAL OF THE SOCIETY FOR PSYCHICAL RESEARCH.
       1982 JUN VOL 51(791) 288-291.

     61 HEARNE-KEITH-M/AN AUTOMATED TECHNIQUE FOR STUDYING PSI IN HOME ""LUCID''
     DREAMS/JOURNAL  OF THE  SOCIETY FOR  PSYCHICAL RESEARCH.      1982  JUN VOL
     51(791) 303-304.

     62 HEARNE-KEITH-M/AN OSTENSIBLE PRECOGNITION OF THE ACCIDENTAL SINKING OF
     H.M/JOURNAL OF THE SOCIETY FOR PSYCHICAL RESEARCH.    1982 JUN VOL 51(791)
     283-287.

                                                                             581

     63 HEARNE-KEITH-M/""LUCID'' DREAMS AND ESP: AN INITIAL EXPERIMENT USING ONE
     SUBJECT/JOURNAL OF  THE SOCIETY FOR  PSYCHICAL RESEARCH.      1981 FEB  VOL
     51(787)
     7-11.

     64  HEARNE-KEITH-M/LUCID DREAM INDUCTION/JOURNAL OF MENTAL IMAGERY.    1983
     SPR VOL 7(1) 19-23.

     65 HERMAN-JOHN-H  ET AL/EVIDENCE  FOR A DIRECTIONAL  CORRESPONDENCE BETWEEN
     EYE MOVEMENTS AND DREAM  IMAGERY IN REM SLEEP/SLEEP.     1984 MAR  VOL 7(1)
     52-63.

     66  HIMELSTEIN-PHILIP/DREAM  SYMBOL   OR  DREAM  PROCESS?/   PSYCHOLOGY:  A
     QUARTERLY JOURNAL OF HUMAN BEHAVIOR.    1984 VOL 21(1) 9-11.

     67  HONE-VALERIE/DREAMS AS PREPARATION FOR  DEATH: A STUDY  OF THE MANIFEST
     AND LATENT  DYING CANCER  PATIENTS/DISSERTATION ABSTRACTS INTERNATIONAL.
     1984 MAY VOL 44(11-B) 3528.

     68 HONORTON-CHARLES/SIGNIFICANT FACTORS IN HYPNOTICALLY-INDUCED CLAIRVOYANT
     DREAMS/JOURNAL  OF THE  AMERICAN SOCIETY FOR  PSYCHICAL RESEARCH.  1972 JAN
     VOL. 66(1) 86-102.

     69     HONORTON-CHARLES.     STUMP-JOHN-P/A     PRELIMINARY    STUDY     OF
     HYPNOTICALLY-INDUCED CLAIRVOYANT DREAMS/JOURNAL OF THE AMERICAN SOCIETY FOR
     PSYCHICAL RESEARCH.  1969, 63(2), 175-184.

     70 HONORTON-CHARLES/REPORTED  FREQUENCY OF DREAM RECALL  AND ESP/JOURNAL OF
     THE AMERICAN SOCIETY FOR PSYCHICAL RESEARCH. 1972 OCT VOL.  66(4) 369-374.

     71 HOWE-JOAN-B.  BLICK-KENNETH-A/EMOTIONAL CONTENT OF DREAMS RECALLED BY
     ELDERLY WOMEN/SO PERCEPTUAL & MOTOR SKILLS.    1983 FEB VOL 56(1) 31-34.

     72   INGMUNDSON-PAUL-T/DREAMING,  REM   SLEEP,  AND   MEMORY/  DISSERTATION
     ABSTRACTS INTERNATIONAL. 1985 JAN VOL 45(7-B) 2342.

     73 JACKSON-M-P/SUGGESTIONS FOR A CONTROLLED EXPERIMENT TO TEST PRECOGNITION
     IN DREAMS/JOURNAL  OF THE AMERICAN SOCIETY FOR PSYCHICAL RESEARCH.    1967,
     61(4), 346-353.

     74 JOHNSON-MARCIA-K.  KAHAN-TRACEY-L.  RAYE-CAROL-L/DREAMS AND REALITY
     MONITORING/JOURNAL OF EXPERIMENTAL  PSYCHOLOGY: GENERAL.      1984 SEP  VOL
     113(3) 329-344.

     75 KAUVAR-ELAINE-M/BLAKE'S INTERPRETATION OF DREAMS: ""MENTAL FORMS
     CREATING.''/AMERICAN IMAGO.    1984 SPR VOL 41(1) 19-45.

     76 KIRTLEY-DONALD-D.  SABO-KENNETH-T/AGGRESSION IN THE DREAMS OF BLIND
     WOMEN/JOURNAL  OF VISUAL  IMPAIRMENT &  BLINDNESS.      1983 JUN  VOL 77(6)
     269-270, 295.

     77 KOH-JUSUCK/DESIGN FOR FANTASY AND FANTASY FOR DESIGN: USING FANTASY AND
     DREAM   FOR  CREATIVITY   AND   SYMBOLISM  IN   ENVIRONMENTAL  DESIGN/EDRA:
     ENVIRONMENTAL DESIGN RESEARCH ASSOCIATION.    1983 NO 14 36-47.

     78 KOLB-GISELA-E/THE DREAM IN PSYCHOANALYTIC GROUP THERAPY/ INTERNATIONAL
     JOURNAL OF GROUP PSYCHOTHERAPY. 1983 JAN VOL 33(1) 41-52.

     79   AU  KOUKKOU-M.     LEHMANN-D/DREAMING:   THE  FUNCTIONAL   STATE-SHIFT
     HYPOTHESIS:   A  NEUROPSYCHOPHYSIOLOGICAL   MODEL/   BRITISH   JOURNAL   OF

                                                                             582

     PSYCHIATRY.    1983 MAR VOL 142 221-231.

     80 KRAMER-MILTON.  KINNEY-LOIS.  SCHARF-MARTIN/EXPERIENCES IN
     DREAMS/PSYCHIATRIC JOURNAL  OF THE UNIVERSITY OF OTTAWA.  1983 MAR VOL 8(1)
     1-4.

     81 KRIPPNER-S ET AL/A LONG-DISTANCE ''SENSORY BOMBARDMENT'' STUDY OF
     EXTRASENSORY  PERCEPTION  IN DREAMS/JOURNAL  OF  THE  AMERICAN SOCIETY  FOR
     PSYCHICAL RESEARCH. 1971, OCT, VOL.  65(4), 468-475.

     82 KRIPPNER-S/INVESTIGATIONS  OF ''EXTRASENSORY'' PHENOMENA  IN DREAMS  AND
     OTHER ALTERED STATES OF CONSCIOUSNESS/ JOURNAL OF THE AMERICAN SOCIETY OF
     PSYCHOSOMATIC DENTISTRY &    MEDICINE.    1969, 16(1), 7-14.

     83  KRIPPNER-S.  ULLMAN-M. HONORTON-C/A  PRECOGNITIVE  DREAM  STUDY WITH  A
     SINGLE SUBJECT/JOURNAL OF THE AMERICAN SOCIETY FOR PSYCHICAL RESEARCH. 1971
     APR VOL. 65(2) 192-203.

     84 KRIPPNER-STANLEY. ULLMAN-MONTAGUE/TELEPATHY AND DREAMS: A CONTROLLED
     EXPERIMENT  WITH ELECTROENCEPHALOGRAM-ELECTRO-OCULOGRAM  MONITORING/JOURNAL
     OF NERVOUS & MENTAL DISEASE. 1970, DEC, VOL.  151(6), 394-403.

     85 KRIPPNER-STANLEY/NORMAL DREAM AND MAN'S PLIABLE FUTURE/ PSYCHOANALYTIC
     REVIEW.    1969, 56(1), 28-43.

     86 KRIPPNER-STANLEY/ELECTROPHYSIOLOGICAL STUDIES OF ESP IN DREAMS: SEX
     DIFFERENCES  IN SEVENTY-FOUR  TELEPATHY SESSIONS/  JOURNAL OF  THE AMERICAN
     SOCIETY FOR PSYCHICAL RESEARCH.    1970, JUL, VOL.  64(3), 277-285.

     87    KRIPPNER-STANLEY.    HONORTON-CHARLES.    ULLMAN-MONTAGUE/A    SECOND
     PRECOGNITIVE DREAM  STUDY WITH  MALCOLM BESSENT/  JOURNAL  OF THE  AMERICAN
     SOCIETY FOR PSYCHICAL RESEARCH.    1972 JUL VOL.  66(3) 269-279.

     88  KRIPPNER-STANLEY. ULLMAN-MONTAGUE/TELEPATHIC  PERCEPTION  IN THE  DREAM
     STATE: CONFIRMATORY STUDY USING EEG-EOG  MONITORING TECHNIQUES/PERCEPTUAL &
     MOTOR SKILLS.    1969, DEC, VOL.  29(3), 915-918.

     89 KRIPPNER-STANLEY/DREAMS AND OTHER ALTERED CONSCIOUS STATES/JOURNAL OF
     COMMUNICATION. 1975 WIN VOL 25(1) 173-182.

     90     KRIPPNER-STANLEY/DREAMS     AND     OTHER      ALTERED     CONSCIOUS
     STATES/PARAPSYCHOLOGICAL  JOURNAL OF  SOUTH AFRICA.      1981 DEC  VOL 2(2)
     18-34.

     91 KRISHNAN-RANGA-R.  VOLOW-MICHAEL-R.  CAVENAR-JESSE-O.
     MILLER-PATRICIA-P/DREAMS   OF   FLYING    IN   NARCOLEPTIC   PATIENTS.   SO
     PSYCHOSOMATICS.  1984 MAY VOL 25(5) 423-425.

     92  KUPER-ADAM/THE  STRUCTURE   OF  DREAM  SEQUENCES/CULTURE,  MEDICINE   &
     PSYCHIATRY. 1983 JUN VOL 7(2) 153-175.

     93  LAMBERT-KENNETH/REFLECTIONS ON A CRITIQUE OF  HILLMAN'S APPROACH TO THE
     DREAM BY  WA. SHELBURNE/JOURNAL OF ANALYTICAL  PSYCHOLOGY.     1984 JAN VOL
     29(1) 57-66.

                                                                             583

     94  LANG-RUDIE-J.   OCONNOR-KIERON-P/PERSONALITY, DREAM  CONTENT  AND DREAM
     COPING  STYLE/PERSONALITY  &  INDIVIDUAL DIFFERENCES.        1984 VOL  5(2)
     211-219.

     95 LEBOEUF-ALAN.   MCKAY-PATRICIA.  CLARKE-KEITH/LATERAL  EYE MOVEMENTS AND
     DREAM RECALL IN MALES: A RE-APPRAISAL/ COGNITION & PERSONALITY.     1983-84
     VOL 3(1) 61-68.

     96 LEHMANN-HERBERT/FREUD'S DREAM OF FEBRUARY 1918/ INTERNATIONAL REVIEW OF
     PSYCHO-ANALYSIS. 1983 VOL 10(1) 87-93.

     97      LEVITAN-HAROLD/DREAMS      WHICH     CULMINATE      IN     MIGRAINE
     HEADACHES/PSYCHOTHERAPY & PSYCHOSOMATICS.    1984 JUL VOL 41(4) 161-166.

     98 LEWIN-ISAAC/THE PSYCHOLOGICAL THEORY OF DREAMS IN THE BIBLE/JOURNAL OF
     PSYCHOLOGY & JUDAISM. 1983 SPR-SUM VOL 7(2) 73-88.

     99 LOTHANE-ZVI/REALITY,  DREAM, AND TRAUMA/CONTEMPORARY  PSYCHOANALYSIS.
     1983 JUL VOL 19(3) 423-443.

     100 LYNCH-VINCENT-J/WORKING WITH DREAMS: A  COLLABORATION BETWEEN THERAPIST
     AND PATIENT/PERSPECTIVES  IN PSYCHIATRIC CARE.      1983 JAN-MAR  VOL 21(1)
     21-25.

     101 MALAKOFF-CHERYL-A/DREAM  RECALL  AS  A  FUNCTION OF  SELF  CONCEPT  AND
     PERSONAL VALUES/DISSERTATION  ABSTRACTS  INTERNATIONAL.      1984  SEP  VOL
     45(3-B) 1021.

     102 MANLEY-FRANCIS-J/THE EFFECT OF INTENTIONAL DREAMING ON
     DEPRESSION/DISSERTATION  ABSTRACTS INTERNATIONAL.  1983  JUN  VOL  43(12-B)
     4154.

     103 MARTIN-JAY/THREE STAGES OF DREAMING: A CLINICAL STUDY OF HENRY MILLER'S
     DREAM BOOK/JOURNAL OF  THE AMERICAN ACADEMY OF PSYCHOANALYSIS.     1984 APR
     VOL 12(2) 233-251.

     104 MARTINETTI-RAYMOND-F/DREAM RECALL, IMAGINAL PROCESSES AND SHORT-TERM
     MEMORY: A PILOT  STUDY/PERCEPTUAL & MOTOR SKILLS.     1983 DEC VOL 57(3, PT
     1) 718.

     105 MAYKUTH-PATRICIA-L/INDIVIDUAL  DEVELOPMENT  IN DREAMS:  A  LONGITUDINAL
     STUDY  OF 3- TO 8-YEAR  OLDS/DISSERTATION ABSTRACTS INTERNATIONAL.     1984
     DEC VOL 45(6-B) 1941-1942.

     106 MELSTROM-MARGARET-A.  CARTWRIGHT-ROSALIND-D/EFFECTS OF SUCCESSFUL VS.
     UNSUCCESSFUL PSYCHOTHERAPY OUTCOME ON  SOME DREAM DIMENSIONS/PSYCHIATRY.
     1983 FEB VOL 46(1) 51-65.

     107 MEZENTSEV-V-A/ARE THERE MIRACLES IN NATURE?/MOSCOW, USSR: MOSKOVSKII2
     RABOCHII2, 1967.  240 P.

     108 MONTRELAY-MICHELE/ON FOLDING AND UNFOLDING: AN EXAMPLE OF DREAM
     INTERPRETATION IN ANALYSIS/PSYCHOANALYTIC INQUIRY. 1984 VOL 4(2) 193-219.

     109 MURRI-LUIGI ET AL/DREAM RECALL IN PATIENTS WITH FOCAL CEREBRAL
     LESIONS/ARCHIVES OF NEUROLOGY. 1984 FEB VOL 41(2) 183-185.

                                                                             584

     110 MYERS-ROBERT-K/THE RELATIONSHIP BETWEEN DREAMS AND DREAMERS IN MODERN
     PSYCHOLOGICAL LITERATURE/DISSERTATION ABSTRACTS INTERNATIONAL.     1985 JAN
     VOL 45(7-B) 2316.

     111 MYERS-WAYNE-A/AN ATHLETIC EXAMPLE OF THE TYPICAL EXAMINATION
     DREAM/PSYCHOANALYTIC QUARTERLY. 1983 OCT VOL 52(4) 594-598.

     112 NAROTRA-R-S/A STUDY OF DREAM ANALYSIS/ASIAN JOURNAL OF PSYCHOLOGY &
     EDUCATION.    1983 VOL 11(2) 14-18.

     113 PALESKI-ZBIGNIEW/PSYCHOLOGICAL MECHANISMS OF BELIEF IN ''PROPHETIC''
     DREAMS/PSYCHOLOGIA WYCHOWAWCZA. 1970, SEP, VOL.  13(4), 523-527.

     114 PALOMBO-STANLEY-R/THE GENIUS OF THE DREAM/AMERICAN JOURNAL OF
     PSYCHOANALYSIS. 1983 WIN VOL 43(4) 301-313.

     115 PALOMBO-STANLEY-R/THE  POET AS DREAMER/JOURNAL OF  THE AMERICAN ACADEMY
     OF PSYCHOANALYSIS. 1984 JAN VOL 12(1) 59-73.

     116 PALOMBO-STANLEY-R/RECOVERY OF  EARLY MEMORIES ASSOCIATED  WITH REPORTED
     DREAM  IMAGERY/AMERICAN  JOURNAL  OF   PSYCHIATRY.  1984  DEC  VOL  141(12)
     1508-1511.

     117 PALOMBO-STANLEY-R/DECONSTRUCTING THE MANIFEST DREAM/ JOURNAL OF THE
     AMERICAN PSYCHOANALYTIC ASSOCIATION.    1984 VOL 32(2) 405-420.

     118  PARKER-A.       BELOFF-J/HYPNOTICALLY-INDUCED  CLAIRVOYANT  DREAMS:  A
     PARTIAL  REPLICATION AND  ATTEMPTED CONFIRMATION/  JOURNAL OF  THE AMERICAN
     SOCIETY FOR PSYCHICAL RESEARCH.    1970, OCT, VOL.  64(4), 432-442.

     119    PATALANO-FRANK/COLOR    IN    DREAMS    AND    THE    PSYCHOANALYTIC
     SITUATION/AMERICAN JOURNAL OF PSYCHOANALYSIS. 1984 SUM VOL 44(2) 183-190.

     120 PERLMUTTER-RICHARD-A.  BABINEAU-RAYMOND/THE USE OF DREAMS IN COUPLES
     THERAPY/PSYCHIATRY. 1983 FEB VOL 46(1) 66-72.

     121 PEROLD-ETIENNE-A/ON EXPLANATION IN PSYCHOANALYSIS AND THE
     DREAM/DISSERTATION ABSTRACTS INTERNATIONAL. 1983 NOV VOL 44(5-B) 1603-1604.

     122 PETERS-LARRY-G/THE ROLE OF DREAMS IN THE LIFE OF A MENTALLY RETARDED
     INDIVIDUAL/ETHOS.

     123 POTTINGER-JOSEPHINE-S/THE EFFECT OF POSTHYPNOTIC SUGGESTION ON DREAM
     RECALL/DISSERTATION ABSTRACTS INTERNATIONAL.    1984 JAN VOL 44(7-B) 2257.

     124 RANDALL-JOHN-L/CARD-GUESSING EXPERIMENTS WITH SCHOOLBOYS/JOURNAL OF THE
     SOCIETY FOR PSYCHICAL RESEARCH.   1974 SEP VOL 47(761) 421-432.

     125  RENIK-OWEN/THE  CLINICAL USE  OF THE  MANIFEST  DREAM/ JOURNAL  OF THE
     AMERICAN PSYCHOANALYTIC ASSOCIATION. 1984 VOL 32(1) 157-162.

     126 ROBBINS-PAUL-R.  HOUSHI-FARZANEH/SOME OBSERVATIONS ON RECURRENT
     DREAMS/BULLETIN OF THE MENNINGER CLINIC. 1983 MAY VOL 47(3) 262-265.

     127   RUIZ-KAY-N/AN   EXPERIMENT  USING   AN   IMAGING   METHOD  BASED   ON
     SENOI-DREAMWORK    WITH   RHEUMATOID    ARTHRITICS/DISSERTATION   ABSTRACTS
     INTERNATIONAL.    1983 JUL VOL 44(1-B) 324.

     128 SABO-KENNETH-T/EMOTIONS IN THE DREAMLIFE OF PARAPLEGICS: A QUANTITATIVE
     APPROACH/DISSERTATION ABSTRACTS INTERNATIONAL.    1983 APR VOL 43(10-B)

                                                                             585

     3374-3375.

     129 SALTZMAN-NOLAN/ELICITING EMOTIONS OF DREAMS AND MEMORY FRAGMENTS IN BIO
     PSYCHOTHERAPY/INTERNATIONAL JOURNAL  OF ECLECTIC PSYCHOTHERAPY.    1984 SEP
     VOL 3(1) 1-6.

     130  SARGENT-CARL-L. HARLEY-TREVOR-A/THREE  STUDIES USING  A PSI-PREDICTIVE
     TRAIT VARIABLE QUESTIONNAIRE/JOURNAL OF  PARAPSYCHOLOGY. 1981 SEP VOL 45(3)
     199-214.

     131  SARGENT-LARRY/DREAMS   IN  THE  NUCLEAR   AGE/JOURNAL  OF   HUMANISTIC
     PSYCHOLOGY. 1984 SUM VOL 24(3) 142-156.

     132 SARLIN-M-BRUCE/THE USE OF DREAMS IN PSYCHOTHERAPY WITH DEAF
     PATIENTS/JOURNAL OF THE  AMERICAN ACADEMY OF  PSYCHOANALYSIS. 1984 JAN  VOL
     12(1) 75-88.

     133  SCHAPIRO-S-A/A CLASSIFICATION SCHEME FOR OUT-OF-BODY PHENOMENA/JOURNAL
     OF ALTERED STATES OF CONCIOUSNESS. 975-76 VOL 2(3) 259-265.

     134     SCHROER-THOMAS/ARCHETYPAL     DREAMS      DURING     THE      FIRST
     PREGNANCY/PSYCHOLOGICAL PERSPECTIVES. 1984 SPR VOL 15(1) 71-80.

     135 SCHUHL/SOCIETE MOREAU DE TOURS: IS THE PROBLEM OF SORCERERS ONE THAT IS
     PURELY PSYCHOPATHOLOGICAL?/ANNALES MEDICO-PSYCHOLOGIQUES. 1968, 2(4), 592.

     136 SECHZER-PHILIP-H/DREAMS WITH LOW-DOSE KETAMINE IN OBSTETRICAL
     PATIENTS/CURRENT THERAPEUTIC RESEARCH. 1984 MAR VOL 35(3) 396-404.

     137   SHELBURNE-W-A/A  CRITIQUE   OF  JAMES   HILLMAN'S  APPROACH   TO  THE
     DREAM/JOURNAL OF ANALYTICAL PSYCHOLOGY. 1984 JAN VOL 29(1) 35-56.

     138  SHEPARD-ROGER-N/ECOLOGICAL  CONSTRAINTS  ON  INTERNAL  REPRESENTATION:
     RESONANT    KINEMATICS   OF    PERCEIVING,    IMAGINING,   THINKING,    AND
     DREAMING/PSYCHOLOGICAL REVIEW.    1984 OCT VOL 91(4) 417-447.

     139 SIEGEL-RONALD-D/A COMPARISON OF FREUD'S AND JUNG'S APPROACHES TO DREAM
     INTERPRETATION/DISSERTATION  ABSTRACTS INTERNATIONAL. 1984  JUL VOL 45(1-B)
     366.

     140 SILBER-AUSTIN/A SIGNIFICANT ""DREAM WITHIN A DREAM.''/  JOURNAL OF THE
     AMERICAN PSYCHOANALYTIC ASSOCIATION. 1983 VOL 31(4) 899-915.

     141 SLOCHOWER-HARRY/FREUD'S DEJA VU ON THE ACROPOLIS: A SYMBOLIC RELIC OF
     ''MATER NUDA.''/PSYCHOANALYTIC QUARTERLY. 1970, 39(1), 90-102.

     142 SMITH-ROBERT-C/A POSSIBLE BIOLOGIC ROLE OF DREAMING.  PSYCHOTHERAPY &
     PSYCHOSOMATICS. 1984 JUL VOL 41(4) 167-176.

     143 SPARROW-GREGORY-S./AN EXPLORATION INTO THE INDUCTION OF GREATER
     REFLECTIVENESS AND ""LUCIDITY'' IN NOCTURNAL DREAM REPORTS. DISSERTATION
     ABSTRACTS INTERNATIONAL. 1984 SEP VOL 45(3-B) 1050.

     144 SPERO-MOSHE-H./A PSYCHOTHERAPIST'S REFLECTIONS ON A COUNTERTRANSFERENCE
     DREAM./AMERICAN JOURNAL OF PSYCHOANALYSIS. 1984 SUM VOL 44(2) 191-196.

     145  STEIN-MARTIN-H./RATIONAL  VERSUS  ANAGOGIC INTERPRETATION:  XENOPHON'S
     DREAM AND  OTHERS/JOURNAL OF THE AMERICAN  PSYCHOANALYTIC ASSOCIATION. 1984
     VOL 32(3) 529-556.

                                                                             586

     146 STERN-DEREK-A.  SAAYMAN-GRAHAM-S.  TOUYZ-STEPHEN-W./ THE EFFECT OF AN
     EXPERIMENTALLY INDUCED DEMAND ON NOCTURNAL DREAM CONTENT./JOURNAL OF MENTAL
     IMAGERY. 1983 FAL VOL 7(2) 15-31.

     147 TART-CHARLES-T.  FADIMAN-JAMES./THE CASE OF THE YELLOW WHEAT FIELD: A
     DREAM-STATE  EXPLANATION  OF A  BROADCAST  TELEPATHIC DREAM./PSYCHOANALYTIC
     REVIEW. 1974-1975 WIN VOL 61(4) 607-618.

     148  TART-CHARLES-T./THE   CONTROL  OF  NOCTURNAL  DREAMING   BY  MEANS  OF
     POSTHYPNOTIC  SUGGESTION./INTERNATIONAL  JOURNAL  OF PARAPSYCHOLOGY.  1967,
     9(3), 184-189.

     149 THACKREY-SUSAN-E./THE TROPICS OF THE DREAM: A COMPARATIVE ANALYSIS OF
     CLASSICAL   DREAM    THEORY   IN    THE   LIGHT   OF    THE   STRUCTURALIST
     APPROACH/DISSERTATION ABSTRACTS INTERNATIONAL.      1984  MAY VOL  44(11-B)
     3512.

     150 THALBOURNE-MICHAEL-A./SOME CORRELATES OF BELIEF IN PSYCHICAL PHENOMENA:
     A PARTIAL  REPLICATION OF  THE HARALDSSON  FINDINGS./PARAPSYCHOLOGY REVIEW.
     1984 MAR-APR VOL 15(2) 13-15.

     151 THOLEY-PAUL./RELATION BETWEEN DREAM CONTENT AND EYE MOVEMENTS TESTED BY
     LUCID DREAMS./PERCEPTUAL & MOTOR SKILLS. 1983 JUN VOL 56(3) 875-878.

     152   THOLEY-PAUL./TECHNIQUES   FOR   INDUCING   AND   MANIPULATING   LUCID
     DREAMS./1983 AUG VOL 57(1) 79-90.

     153 TOLAAS-JON./DREAMING: A  PSI MODALITY?./ PSYCHOENERGETIC SYSTEMS.  1976
     JUL VOL 1(4) 185-195.

     154 TRENHOLME-IRENE. CARTWRIGHT-ROSALIND. GREENBERG-GLEN./ DREAM DIMENSION
     DIFFERENCES DURING A LIFE CHANGE./ PSYCHIATRY RESEARCH. 1984 MAY VOL 12(1)
     35-45.

                                                                             587

     155 TYSON-PAUL-D.  OGILVIE-ROBERT-D.  HUNT-HARRY-T./ LUCID, PRELUCID, AND
     NONLUCID  DREAMS RELATED TO  THE AMOUNT OF  EEG  ALPHA  ACTIVITY DURING REM
     SLEEP. PSYCHOPHYSIOLOGY. 1984 JUL VOL 21(4) 442-451.

     156  ULLMAN-M.    KRIPPNER-S.   HONORTON-C./A  CONFIRMATORY  STUDY  OF  THE
     TELEPATHIC
     DREAM WITH EEG-REM MONITORING/ PSYCHOPHYSICS.  1968, 5(2), 218.

     157  ULLMAN-MONTAGUE./KRIPPNER-STANLEY.    FELDSTEIN-SOL.
     EXPERIMENTALLY-INDUCED  TELEPATHIC   DREAMS:  TWO  STUDIES   USING  EEG-REM
     MONITORING
     TECHNIQUE. INTERNATIONAL JOURNAL OF NEUROPSYCHIATRY. 1966, 2(5), 420-437.

     158 ULLMAN-MONTAGUE/TI RAPID EYE MOVEMENT DREAM-MONITORING TECHNIQUES IN
     CURRENT ESP RESEARCH./TRANSACTIONS  OF THE  NEW YORK  ACADEMY OF  SCIENCES.
     1967, 30(2), 265-270.

     159      ULLMAN-MONTAGUE/PSI    COMMUNICATION   THROUGH   DREAM    SHARING.
     PARAPSYCHOLOGY REVIEW. 1981 MAR-APR VOL 12(2) 1-8.

     160  ULLMAN-MONTAGUE & KRIPPNER-STANLEY/ESP IN  THE NIGHT.   PSY 1970, JUN,
     VOL. 4(1), 46-50, 72.

     161 ULLMAN-MONTAGUE  & KRIPPNER-STANLEY/AN EXPERIMENTAL APPROACH  TO DREAMS
     AND   TELEPATHY:  II.    REPORT  OF   THREE  STUDIES./AMERICAN  JOURNAL  OF
     PSYCHIATRY. 1970,
     126(9), 1282-1289.

     162 ULLMAN-MONTAGUE/TELEPATHY AND DREAMS./EXPERIMENTAL MEDICINE & SURGERY.
     1969, VOL.  27(1-2), 19-38.

     163  ULLMAN-MONTAGUE.      KRIPPNER-STANLEY/A  LABORATORY  APPROACH TO  THE
     NOCTURNAL  DIMENSION OF  PARANORMAL  EXPERIENCE: REPORT  OF A  CONFIRMATORY
     STUDY USING THE REM MONITORING TECHNIQUE/BIOLOGICAL PSYCHIATRY.  1969, JUL,
     VOL.  1(3), 259-270.

                                                                             588

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                                    FESTIVALS
                                    ---------
           Within  the Pagan  community  there  are  many holidays  and  Sabbats
     celebrated  for various means, and not all celebrate each holiday/Sabbat in
     the same exact way or for the same reasons. The following is a general list
     of the Holidays most common between all the Sects within Neo-Paganisim.

     YULE   (Winter Solstice, December 20-23 (varies according to the particular
             date on the standard calendar according to when the Solstice will
                     occurastronomically)).Longest nightof theyear, theturning
                point whenthe days shall afterwardsgrow longer as winterbegins
                   its passageinto thecoming spring.It is,inthe Goddessworship,
     the time when she gives forth again to the birth of the Divine Sun
     child who shall be both child and eventually lover and father of
     the next child in the cycle. Winter Solstice for pagans is a time
     of feasting and the exchanging of gifts and is the original Holiday
     that the Christian religions modified into their own Christmas,
     even upto the birth of the child (Most theologians who have spent
     time studying the birth of Jesus admit he was born in either March
     or April, not the celebrated Christmas date we all know from the
     standard calendar - it was moved to this date to help induce Pagans      to
     give up their old ways yet allow them their holidays during the      spread
     of Christianity thru Europe and the British Isles).
     Traditional adornments are a Yule Log, usually of oak, and a
     combination of mistletoe and holly (also all later plagiarized into
     Christian ways).

     CANDLEMAS  (Brigid's Day, February  2nd) Not common to  all pagans, this is
     very popular with Wiccans and various Celtic sects. Brigid is the
     Celtic goddess of fire and inspiration (Poetry, smithcraft and   healing)
     as well as yet another representation of the Fertility of   Femininity  and
     Love.  Brigid had such a strong following among the    Celtics   that   the
     Christian church decided it was easier to assimilate   her  into their  own
     system, and so there came about the making of Saint    Brigit  and all  the
     stories they created about her so that her   followers  would  leave  their
     old beliefs enough so they would not side    with  the   Druids,  who  were
     known at that time as 'the snakes' because   of  their   tendency  to  have
     tamed snakes that were used to help produce  various  healing  mixtures via
     their venom, and who were violently     opposing  the  Catholic church.  In
     History, of
          course, the druids lost against the overwhelming odds presented by the
          church, led by a man who would then be himself sainted by the church,
          their Saint Patrick (who was no clergyman but a warrior). Thus
     Christian rule of various sorts came into Ireland. Handcrafts are     often
     sacrificed to Brigid or dedicated to her as they are started on  this  day.
     Its celebration is done with many candles and as usual much      feasting.
     The Christians also took, moved slightly and used this      d a t e     b y
     creating St. Valentine and using the day for one of chaste  l   o   v   e
     reflections.

                                                                             589

     Eostar Ritual (Spring Equinox, March 20-23 dependant on actual astronomical
          event) This is the start in the pagan year of spring, at least among
          Wiccans and Celtics. The first flowers are praised and the Gods and
          Goddesses thanked for the true return to happier times for all. Eostar
               is oneof the more colorful holidays, not one of the somber colors
     found in Yule and Candlemas. Feasting and socializing are the    important
     factors in this holiday as well as the celebration of the   return of color
     to the natural world. In the Christian  calendar,      again to  draw early
     worshipers, they marked this as the final days and     rebirth   of   Jesus
     (when according to history he died in June!)
     Beltane (May Eve, April 30th-May 1st) Most important to pagans, save  f o r
     Samhain, I don't know of any Pagan group that doesn't celebrate  t  h  i  s
     holiday in some way.  Beltane is the  great Fertility rite  of life,
     starting at dusk on the 30th and continuing until the dawn of the 1st.
     The union of the God and Goddess to conceive the sun-child to be takes
     place upon this holiday, no matter which tradition of paganisim is
          involved. Beltane is the one holiday most discouraged by the
     Christians, who didn't even use it as a point for a holiday of their  o w n
     because the power and nature of the day involved. Still, even in
     Christianized Ireland the May day dance of the Maypole remained, as   d i d
     the giving of flowers to those you loved or cared for as friends.     T h e
     Maypole is a symbol of the union of the God and Goddess to create     life,
     the pole itself a phallic symbol while the dancers and their     streamers
     or vines of flowers represent the fertile womb of the goddess    a s    i t
     takes in the Phallus of the god and takes in his seed. Besides   t   h   e
     Maypole often a bonfire is present, and members of the group are
     encouraged to jump the flames for luck and their own fertility. Food, drink
     and love are the order of the evening. In most sects the    celebration  of
     Beltane will become one large orgy as the participants      are  encouraged
     to enact their own unions of love. Beltane is the time      o f     m a n y
     marriages/handfastings in the pagan community (in some it is     the  point
     where one chooses to begin and end relationships of a  physical    nature).
     Clothing is very optional in most get togethers on     this   holiday,  and
     mostly it is sensual and colorful. Even those sects    that   are   prudish
     about things tend to accept the rules of the holiday,  as it is the holiday
     of free love. It is said that a child conceived   on this day will  grow up
     to wield great power and knowledge and to be      healthier  than upon  any
     other.
     Litha (Summer Solstice, June 20-23, dependant on actual astronomical event)
          Held on the longest day of the year, the Solstice is the celebration
          of lights triumph over darkness and that of the bountiful beauty that
          light brings into life. Flowers are common in the circle, roses and
               brightcheerful wildflowers are upon the altar and usually worn by
     all.   It is  the changing point  of the  year, and the  celebration of the
     spiral dance of the year is common among Wiccans. It a celebration    with
     much joy, and much feasting. Many wiccans will attire themselves      i   n
     bright colors and equally bright adornments of flowers. Litha'   usual food
     fare may include honeycakes or cornbread. Litha is not      celebrated   by
     all sects nor in the same way.

                                                                             590

     Lughnasad (August 1st)  The great corn ritual  of Wiccan belief (in  Celtic
     realms this is the celebration of the wheat god, corn is an
     Americanization and it is possible there is an American Indian
     traditional holiday near this date that was borrowed by the American
     Neopagans). THis is the big celebration of the harvest (Sort of a     Pagan
     Thanksgiving, but the time clock is different as is that of the  Celtics).
     Much feasting and dancing occur, thou it is a bit more      somber     than
     many of the other holidays.  Some Pagans celebrate this     day  as  merely
     the day to bake their bread and cakes for the coming   winter  and  do   no
     actual rituals save that of blessing the foods    prepared.
     Mabon (Fall Equinox, Sept. 20-23, dependant on actual astronomical event)
          A lesser holiday, this is not widely celebrated and is most come with
          Pure wiccan groups, especially those who are based in the works of
          Starhawk and other Dianic sects. This is the weavers festival, and a
          braiding of cords are done in the process of casting a spell to
          add to ones life from what it is, each person weaving unto themselves
          what they wish and the coven as a whole weaving all the cords together
          to unite the power and efforts symbolically.
     SAMHAIN  (Halloween Oct 31st) THe year ends traditionally in Wiccan beliefs
          with  this holiday. Samhain is said to be  the period of time when the
     gates between the worlds are least guarded and the veils their   thinnest.
     It is a time for dimensional openings and workings, and     a l s o   t h e
     celebration of the death of the year king. It is a somber   holiday, one of
     dark clothes and thoughts for the dead, it is said to  be  the  time   when
     those of necromantic talents can speak with the dead   and it is certainly
     a time to remember ones dead. It is a time of     endings  of relationships
     and bad situations and it is the time when   one  can  see  the glimmer  of
     hope in the future. THere are as many   concepts  attached to  this holiday
     as any other.

 
 

 
 

                                                                             591

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                           THE HOLY FOOL:
                     The Third member of the Triad
                      -some musings by: the Bard
 
                                   *
 
     "Remember, the Moon is only half as big as the Earth, but it's twice as
      far away."
                                                                  -Anonymous
                                   *
 
             After some time musing on the concept of Goddess/God that is
       common in Wiccan (and most Neo-Pagan groups) and seeing the common  theme
     of "things come in threes" in these belief systems, I fell to wondering
     "Why only the God and Goddess? If all things come in threes, where is
     the Third Aspect that should be there?"

             So what is this Third Aspect? I feel it is the Holy Fool; the
     Prometheus who is the Trickster, the God (neuter) that rolls the dice.
     This also fills in certain holes  in neo-Pagan Theology that have  bothered
     me for some time, too.

             First, we need to have a quick look at the Holy Fool in religious
     and/or cultural beliefs, both primitive and modern:
 
           American Indian:
                    Aztec: Ueuecoyotl
                    Caddo: Coyote
                    Chinook: Coyote
                    Coos: Coyote
                    Haida: Raven
                    Hopi: Mudhead Kachina, Clown Kachina
                    Kiowa: Coyote
                    Navaho: Coyote
                    Nez Perce: Coyote
                    Omaha: Coyote, Rabbit, Iktinike, Orphan
                    Pueblo: Koshare
                    Sioux: Spider
                    Tillamook: Coyote
                    Tinglit: Raven
                    Winnebago: Rabbit
                    Zuni: Coyote
           African: Spider, Tortoise, Rabbit, Jackal
           Graeco/Roman: Pan, Dionysis
           Celtic: Phooka and the like (see Irish: Fear Dearg, and a host of
                   others. The Fool must love Ireland very much...He made so
                   many of Itself there!)
           Norse: Loki...-and- Balder
           Banks Island: Clat
           Micronesia: Nareau
           England: Puck, Black Jack Davy
           Christianity: "Doubting" Thomas, and The Christ Himself, in many
                         ways....and Judas, too.
           20th Cent. North American: Bugs Bunny, The Joker, Mr. Mxyzpltk,
                                      Murphy, ("And Pooh is a -good- example,
                                      too!" said Eeyore)

                                                                             592

           Neo-Paganism: Discordians
           18th thru 20th Cent. Appalachian: Jack (from British Isles)
           18th and 19th Cent. N.A. Black: Br'er Rabbit, Long John, &c.
           German: Tyl Eulenspiegel
           Italy: Harlequin (check out Agatha Christie's stories about
                  "Harley Quinn." VERY interesting!)
           Islamic: Juha, Abu Nawwas, Mullah Nasruddin, Nasreddin Khoja,
                    Nasreddin Hodja
           Japanese: Fox, Hotei, and the whole concept of Zen......
 
             And the many, many instances of the Hero figure and his Friend in
     most people's mythology....Gilgamesh and Enkidu, Robin Hood and Little
     John, the Mythic Hollywood Western Hero and his ridiculous sidekick, Don
     Quixote and Sancho Panza.....and many times you see the recurrent theme of
     the Great Betrayal of the Hero, which leads to His death...and to His
     Resurrection!

             One immediately sees that the Fool is a universal constant in
     folk belief, just as the Goddess and God are!
             (NB: I have not gotten more specific for two reasons: one, for
     limitations of space, and two, to encourage others to do a little reading
     on their own!)

             As most things, the Fool is Personified in three basic Aspects
     that (of course) overlap with each other and with the God and Goddess.
     The first is that of the Saviour God, the Prometheus, the Culture Hero, who
     brings Knowledge (and  -occasionally- Wisdom) to Mankind. This Aspect loves
     Mankind  with all  His Being,  and only  wishes Good.  His Good  Intentions
     sometimes fall short of His (or Mankind's) expectations,  however.
 
                     Thesecond isthat ofthe Clown,the Nerd,the Jerk,that teaches
     by his own mistakes (and who usually comes out ahead because of His own
     Innocence.) This Aspect is mostly neutral, and is how He seems to mostly
     manifest Himself.

                     Butletus notforget thethird,and darker,side oftheFool, best
     exemplified by  Jack Nicholson's portrayal of The Joker in the film version
     of "Batman." Just as the Goddess has Her Dark side (the Crone,  the
     Morrigan, &c)  and the God  has His (Odin as  Death-God) so does  the  Fool
     have a terrifying Aspect (at least, from the human point of view): Chaos
     Personified.
 
             This is not an Aspect to invoke, as It does not care. Period. It
       is the ultimate  psychopath, the ultimate Spoiled Brat,  the quintessence
     of Ego-centric self-love. In some circles, it could be quite nicely named
     Ahriman, or Shaitan, or Satan, because it fits all concepts of that
     Middle-Eastern deity....except one: It does not care if Man worships It  or
     not. It is not in  -conflict- with the God and/or Goddess, It is  -not-  on
     the kind of power-trip  that the Judeo-Christian Satan  is represented   as
     having, it just -is-. It should be considered as neither "good" nor
     "evil," though it can personify both or either....or neither! This is
     confusing, but with a little thought the concept will (hopefully) come
     clear.

                                                                             593

          (And, just in passing, the film  version of "Batman" is perhaps a very
     good  metaphor  for the  eternal  struggle  between the  Fool-as-Prometheus
     (Batman) and the Fool-as-Chaos (the Joker).

               Areyou confused? If youare, GOOD! If you arenot, keep thinking by
     not-thinking. (wha-a-a-a-a-t?)

               Some of thebest examples ofthe three Personifications arefound in
     the Navaho and Zuni tales of Coyote, or the Br'er Rabbit tales, or the
     older Bugs Bunny cartoons, or even Walt Disney's Goofy. And, while speaking
     of classic animation, if you can see  any of the cartoons of the   Cannibal
     Boy and the  Mynah Bird,  do so!  It shows  not one,  but TWO  Aspects   in
     action!

          For a look at His more serious (?) side, try J.R.R. Tolkien's
     wonderful evocation of Tom Bombadil.....who is described as "the oldest."
     Prof. Tolkien came very close to the core of the truth with that one!

          The Fool is your slightly daffy Uncle, that comes to visit at
       Christmas and is  such fun to  be with, but who  seems to have  a sadness
     about  him too, that you found  out later, when you were  all grown up, was
     his slide  into alcoholism. The  Fool is  the American sit-com  "Daddy" who
     never seems to  get anything  right, but wins  out in  the end anyway.  The
     Fool is  the classic  scene of  Bugs Bunny,  floating in  a washtub in  the
     middle of the Pacific Ocean, happily singing "As Time Goes By,"  blissfully
     uncaring about his obvious predicament...one which would send  a human into
     sheer despair....knowing that something  will turn up, some   scam that  he
     can pull that  will get him out of the washtub  and into  clover again. The
     Fool is the Tarot's Fool, of course....but He is also the Hanged Man.
 
          Do -not- invoke the  Fool unless you are ready  for literally ANYTHING
     to happen! He just  might turn you into a Large Green Frog just  to observe
     what happens......He is capricious. He is unpredictable. He is  what He is,
     and  nothing you can do will turn Him  from His Purpose,  whatever that may
     be at any given moment. He is "Murphy," and whatever  can go wrong, WILL
     go  wrong...or  right. Unless  you have  an  uncommonly flexible  mind, you
     -might- not be able to handle it!

          He has no Festival, unless it is the Lupercal, or perhaps April Fool's
     Day,  or even New Year's  Eve, for every  day is His, as  He chooses.  Some
     have   inquired   about  the   seeming   overlap   of  functions   in   the
     Goddess/God/Fool triad, and this should be addressed here. The modern
     Western  mind tends  to  "pigeonhole" things,  and  rigidly excludes  other
     things
     from these pigeonholes. This, I feel, is in some ways an error in thinking,
     especially about the Triad.

                                                                             594

          One cannot and should not "compartmentalize" the God/Fool/Goddess
     into three rigidly separate Beings, but rather think of them as three
     separate sources of ripples in the same Pond: the ripples interact and
     intersect,  and  act  on  each other,  but  move  within  the same  Source,
     whatever
     That may be.
 
                                             -the Bard
                                              at Samhain, 1990 CE
 
      I wish I could list all of my sources, but if I did, it would add several
     pages to this text, and I am trying to keep it short. I -will- recommend
     reading one  book, however, that  will give a  great insight into  the Holy
     Fool:
 
        CONTRARIWISE
        Zohra Greenhalgh, Ace (paperback) April 1989
        0-441-117112-2
        (it has a sequel, but I can't remember the title offhand....)
 
                                      *
 
                              "Rimble, Rimble!"
 
                                      *
 
      Permission is granted to reprint this article, both in electronic and in
     print. Any copy of this article must include the WHOLE article, and any
     comments should be sent net-mail to "the Bard" at FIDOnet 1:114/29 (602)
     439-7080. Copies of any printed reproduction of this article should be
     forwarded to "the Bard" c/o DEUS EX MACHINA BBS, PO Box 35190, PHOENIX,  AZ
     85069. Thanks!
                                                                         595

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                    PSYCHIC SELF-DEFENSE                     by =Carlin=
 
          One of the problems which faces the aspiring witch  or magician is
     an increased sensitivity to and awareness of the "unseen" forces of the
     world.   Usually  this sensitivity  is a  delight, but  occasionally it
     becomes a  nightmare --  in the  most literal sense  of the  word.   In
     particular,  this article  deals  with what  spiritualists and  shamans
     would  refer to as  spirit obsession  -- a  cluster of  "symptoms" that
     differ from possession, but that still can destroy the integrity of the
     victims <AND ALSO>  gives some background information on obsession, and
     then  outlines  a few  "generic"  techniques  that will  benefit  those
     subject to this form of "psychic harassment."

                       DEFINING OBSESSION

          Obsession occurs in  every nation and  subculture,and as a  result
     every  magical subculture has had it's own  way of defining and dealing
     with  the phenomena involved.   Modern medicine, with  the exception of
     Jungian and "New Age" psychiatry/psychology, tends to dismiss obsession
     as  either hysteria or budding schizophrenia.  The major religions, for
     the  most part, now  agree with this  evaluation.  Of  course, the "New
     Right"  fundamentalists are likely to  see a demon  in every corner....
     Either  of these approaches tends to disempower the afflicted person by
     destroying  her/his trust  in his  own inner  processes and  making him
     dependent on the "expert" who will control the attempt to cure him/her.
     Spiritualists  will  warn you  against  psychic  attack or  unprotected
     dealings with the  Dead.   Work  <?> will tell you that  the problem is
     either openness to astral influences or rebellion within the psyche <OR
     "ALL OF  THE ABOVE">.  There is more to  being human than the conscious
     mind, and  unintegrated and unrecognized "complexes"  within the psyche
     will  sometimes have  separate agendas  that can  lead to  "attack from
     within" if  those needs  are continually  ignored.     My own  tendency
     <PERHAPS  "BIAS"  OR "APPROACH"  IS A BETTER  WORD> is  philosophically
     Jungian-to-agnostic,but  practically   Shamanic.     I  tend   to  view
     such"entities" as  psychological.  However,  the techniques  I use  are
     more effective if the problem is "projected" outward and  treated as if
     it were the  result of attack by a sentient being.   Even if obsessions
     are  caused by "complexes", a  truly well established  complex takes on
     enough  "life" to be regarded as a "secondary personality" demanding of
     respect.  If someone is having to live with obsession, chances are that
     the  person is more interested  in resolving the  problem than debating
     metaphysics.   The  methodology  outlined below  is  designed to  work,
     whether  you  agree  with the  philosophy  behind  it  or not.    These
     techniques  are "homeopathic"  in  nature, contrived  with the  idea of
     strengthening the victIm's  "psychic immune system" to the  point where
     s/he no longer can be victimized. Without this increase in inner power,
     the person can  be temporarily  freed from the  obsession, but  remains
     vulnerable to "evil influence" in the future.
                                                                         596

                   THE BEGINNINGS OF OBSESSION

          Checking a person's personal history,  one will usually find  that
     obsessions  begin during  periods  where  stress,negative emotions,  or
     injury have  impaired that person's  natural self-protective abilities.
     Or  where  the  person   has  been  unprepared  or  confused   and  has
     intentionally or unintentionally "dropped his/her guard" around someone
     already  disturbed.  Or  where the person has  been abused and degraded
     since  early childhood and is consequently continually open to negative
     influences<LAST   THREE   SENTENCES   NEED   TO   BE  "SMOOTHER">.   In
     psychological terminology, old "complexes" are cathected during periods
     when the ego is  foundered in depression, weakening the  "auric shield"
     that normally will protect against "outside influences," as well as the
     physical body.  This auric shield can also be "pierced" during "psychic
     attacks," leaving a "hole"  through which invading astral-organisms can
     pass freely. In the same way, "evil spirits" are contagious. Emotional,
     sexual, or magical intimacy with someone already obsessed can allow the
     entity  to  pass over  to oneself.  And an  extreme  period of  rage or
     vengefulness can attract like to like, bringing one to the attention of
     "vengeful creatures" in the "lower astral."

                      SYMPTOMS OF OBSESSION

          Among the most common symptoms of obsession is a brooding fixation
     upon some negative thought or act.  The obsessed person being unable to
     "turn  off"  the voice  that urges  her/him  on to  self-destructive or
     vindictive acts. The idea that one is the Messiah or the rightful ruler
     of the universe, or too low to continue to live  may repeatedly intrude
     upon  consciousness.   To consider  much addictive  behavior to  be the
     result  of obsession by  "earth-bound spirits" or  elementals<???>.  No
     longer having physical bodies,  the "astral low-lifes" push susceptible
     living  humans into  overindulging  in whatever  the discarnate  entity
     still craves.    In other cases, the symptoms take  other forms.  Sleep
     can  be disrupted  by  repeated  nightmares  or  night  terrors.    The
     individual may awaken with no memory  of the contents of the dream, but
     over time  will develop insomnia  or a  fear of sleep.   Especially  in
     children,the shadows  of night  can resolve themselves  into terrifying
     images,  and there  can be  an overwhelming  sense of  being constantly
     watched.    Visual  "hallucinations"  may  force  themselves  onto  the
     physical plane or may manifest themselves solely upon the "mind's eye."
     At  times the obsession can be relatively benign. Budding magicians can
     "pick  up  hitchhikers"  during   their  initial  workings,  and  these
     "creatures" may well content themselves with acting as Guardians of its
     cases the  "entities" will only  "act out"when  the magician  re-enters
     trance or attempts to work  on the astral levels<PATCH IT UP>.   People
     who  work  with  divinatory  techniques  without  proper  training  and
     grounding are  especially vulnerable,  with the  Ouija board  being the
     worst offender.   This is  one reason that  the traditional  religions,
     which  do   not  want   the   general  populace   trained  in   magical
     techniques,urge people away from divinatory practices.  Obsessions that
     strike those  not trained to magick  are usually not so  courteous.  In
     the  more entrenched  cases,physical symptoms  other than  insomnia can
     manifest.  Especially  when one  is very  tired  or ill,  the obsession
     attempt  can escalate and begin to unbalance the homeostatic mechanisms
     of the  body.   Constipation,sinusitis and  migraine headaches are  the
     more usual manifestations, along with extreme pallor, edema, and mental
     confusion and  memory  loss.   Poltergeist activity  is also  sometimes
     reported.The obsessing entity can also color the impressions of others.
                                                                         597

     One  can suddenly find oneself  being accused of  unsavory attitudes or
     persistently  misunderstood.     At  the  same   time,  truly  unsavory
     characters will be attracted to the new image and will begin to  pop up
     out of the woodwork.

                     THE MAGICAL APPROACH

          There are  many  things that  one  can  do if  one  suspects  that
     obsession  has occurred.   One  can treat  it as  a  demon and  turn to
     spiritual  authority for help.  One can  treat it as mental illness and
     turn  to  psychiatric explanations.    One  can ignore  it  as much  as
     possible, or begin to avoid the activities that call it forth.  One can
     also "raise one's  energies" using self-help  techniques such as  those
     outlined  in  following  paragraphs.Any  one  of  the  above  reactions
     cripples one as a magician, however.  From a ceremonial viewpoint,  one
     must pass the "Guardian on the Threshold" before one can pass on to the
     next  level of development.From a Jungian  standpoint, one must develop
     rapport  with and "reintegrate"  the rejected portion;  from a Shamanic
     standpoint, one must "turn" the entity and either dismiss it or convert
     it into a spirit helper<?>.

       THE INNER DIALOGUE

          Step one, using the magical approach, is to become acquainted with
     the "entity" and  engage it  in dialogue.In some  instances the  entity
     will turn out to be malevolent, in other's only "immature" or  confused
     and angry at being ignored.   Before engaging in this activity,  one is
     advised to ground and  center, and to shield  in whatever manner  one's
     tradition suggests. One  is also advised to  begin/continue in whatever
     other  spiritually protective exercises  one has  faith in.If  there is
     someone available to work  with the afflicted person, have  that helper
     prepare a  list of non-leading(Not  "are you a  demon?," but "what  are
     you?") questions.  Then drop  into light trance and Then let  the other
     person ask the questions while the  victim answers with the first thing
     that  pops  into his/her  head.   In effect,  s/he will  be voluntarily
     "channelling"  for  the  entity's  unconscious   and  perhaps  "denied"
     (officially) circumstances.If there is no other person, then the victim
     must  do whatever  form  of  divination  or  trance  work  he/she  have
     developed  to   contact  his/her   subconscious.    Those   with  vivid
     imaginations can simply  find a quiet moment and ask  "are you there?,"
     personifying  the  "entity"  in  the  same  way  that  children  create
     imaginary  friends.  Afterwards, no matter what the technique used, the
     obsessed  person is to be certain that  his/her aura is closed and that
     s/he is grounded and centered. AFTER  "CONTACT" At this point s/he  may
     have failed to  make contact.In which case there is  nothing to him/her
     to do but repeat the exercise until either it works or s/he is  sure it
     isn't  going to work.  If real contact  does not occur, then s/he might
     attempt to simply banish "it".  It is possible that the entity will not
     answer directly, but will  begin to up<INCREASE> its activity  level or
     bring a  string of  unusual circumstances  into  the obsessed  person's
     life.
                                                                         598

               It is  more likely,  however, the<Y>  have begun a  dialogue.
     Sometimes "complexes"are  immature parts of our  own personalities that
     will calm  down and begin  to behave themselves  once "they"  no longer
     feel  that they are being ignored.If the  obsessing image is that of an
     animal, or even an ugly humanoid  being, then it may simply be  time to
     intensify one's spiritual  quest and  face down one's  power animal  or
     dark side.  Frequently, these allies will attempt to come to the aid of
     someone  undergoing   psychic  attack,  and  because   of  the  general
     atmosphere of  fear,will  be  perceived  as  threats  and  turned  away
     themselves.Eventually,   in  either  case   the  "entity"   can  either
     be"reintegrated" into the personality, or  "kept" as a spirit-helper by
     those with shamanic leanings.  If one is ALSO under psychic attack, the
     ally  will probably  help  in  the  defense  once  asked  and  properly
     recognized.

                             "LOST SOULS" AND WORSE

          On the other hand, "it" may  claim to be a spirit or  other entity
     that  requires help.   If the request  is not  ridiculous <d>o consider
     honoring it. The author  has personally dealt with a  "poltergeist" who
     claimed to be a woman who had died of yellow fever  over a century ago.
     When questioned, the "spirit" was confused at first, then admitted that
     she had died in delirium  and had not realized that she  was dead until
     "awakened" out  of her stupor by some young people using a Ouija board.
     When  asked what  she  wanted,  the  reply  was "Pray  for  me."    The
     poltergeist activity ended as soon as prayers were begun, and the  last
     message received  from the spirit was "Thank God, I'm free."  Not being
     able to  make herself  understood on  the material  plane by any  other
     means, the "spirit" had resorted to knocking physical objects around to
     attract  attention.  If someone of "mediumistic" nature had been about,
     she  might have  obsessed  that  person  instead in  her  bid  to  gain
     attention.   The  obsession would  have become  malevolent only  if the
     obsessed person repeatedly blocked  her out or otherwise caused  her to
     <?>become cases  of obsession  in relatively "normal"persons  will fall
     into one of  the first few categories.In  rare cases, the obsessed  may
     have had  his/her attempt at  contact met with a  voice screaming "DIE,
     DIE, DIE."   Or  something  similar and  profane.   This  is where  the
     spiritual practices  suggested in the  following paragraphs will  be of
     greatest  benefit, followed by  professional help or  even exorcism, if
     necessary.   (Even  where  an  entity  seems  totally  hostile,  it  is
     sometimes  possible to  "turn" it  through raising  "light"as described
     below.)
                                                                         599

                    SELF-HELP WITH OBSESSION

          Not everyone  is a magician  and not everyone  wishes to  open the
     "can of worms"  of the subconscious.The  following activities are  very
     useful  in "uprooting"spiritual  obsession by  increasing "light".   In
     cases of  "mild" obsession  only a  few of  these measures,or a  simple
     ritual of  dismissal, will be  sufficient to  be rid of  the problem.In
     more entrenched  cases, these techniques  should be  continued for  the
     healing period, accompanied  by Inner Work, depth psychology,  or other
     techniques  that  promote  self-understanding.    Those suffering  from
     physical symptoms  should also work  to strengthen their  immune system
     and  improve their  diet  and lifestyle.    If possible,  the  severely
     afflicted  individual  should have  a  counselor,  teacher, or  trusted
     friend monitor his/her progress "just in case."

                       EXAMPLE TECHNIQUES FOR "RAISING THE LIGHT"

          For  a  period of  three months,  the  obsessed   should "cleanse"
     him/herself  daily  in  whatever  manner  her/his  spiritual  tradition
     decrees.   Grounding  and  centering are  excellent  techniques, as  is
     renewing oneself through visualizing the aura as  strong and untainted.
     One can draw  pictures of oneself expelling all darkness or meditate on
     the  same image.Prayer is useful,  as is catching  oneself thinking the
     old negative thoughts and declaring that one has "taken that out of the
     Law"  or "averted" the consequences.   If the afflicted has friends who
     engage in spiritual pursuits, send him/her mental support  and positive
     energy.   The individual is also advised to spend time in sacred places
     where evil is barred from entering, and to refrain from  the company of
     persons s/he knows  are bad  for her/him.If already  attuned to  ritual
     work,  the  victim can"cleanse"  his/her home  or  have it  cleansed by
     someone trusted.   Those who have  faith in Holy Water  should sprinkle
     and apply it liberally.   Afterwards, if the obsessed  is truly serious
     about being rid of a persistent  fixation, s/he can burn white  candles
     constantly  while awake  and at home.   This  will act  as a  symbol of
     the"light" one wishes  to draw  into one's  life.   The most  seriously
     affected  are advised to surround  their beds with  a protective circle
     and  never to  sleep in  a darkened  room.   Other religious/protective
     symbols can be placed in sight and called upon, and protective incenses
     such as sandalwood may be burned.  The important thing is to keep one's
     spiritual goal constantly in mind and the"entity<?> one's determination
     to improve. This may  seem like a great deal of  effort, but the effect
     will be  to "open" the individual to  positive influences, even if s/he
     doesn't  believe in  "demons".The individual  will be  "raising his/her
     energy" level to the point where  something "dark" cannot even bear  to
     approach her/him, and keeping the energy "high"for a long enough period
     that "it" will become  "discouraged" and fade from sight.At the  end of
     the  three months, the "entity" should either be weakened severely from
     being "starved" or  should be gone.   If  it is gone,  then a  ritually
     adept person can  do a  rededication wherein the  formerly obsessed  is
     declared sealed  against recurrences. If the problem still exists, then
     the  cause  may actually  be  mental  illness  brought  on by  a  brain
     imbalance or early trauma.  In any case, entrenchment of that degree of
     severity is beyond the scope of any self-help article to deal with.  In
     every  case the author has seen or dealt with however, vast improvement
     over the three month period<?>.
                                                                         600

                             DIANISM IN A NUIT-SHELL

               Recently, I got back in touch with my teacherafter nearly two
     years and dropped a  couple of bombshells on her:  I had changed gender
     identity and  had come together with  two other women to  form a Dianic
     coven.  When the initial shock wore off, Rita sent me a complete run of
     Protean Synthesis and a solicitation for this article.

               Several yearsago I subscribed toseveral stereotypes regarding
     "those  peculiar Dianics".   They  were thealogically  unbalanced, they
     hated men, they denied that men had souls, they were all lesbians, they
     couldn't  spell  (in the  orthographic sense;  no  one has  yet accused
     Dianics  of inability to work magick), etc.  etc.  When I came together
     with  my covensisters,  I  realized that  these  notions were  at  most
     partially true and some cases were patently false.

               Ibelieve there are onlythree valid generalizationsthat can be
     made about Dianics:   1) We are all feminists.   2) We all look  to the
     Goddess(es)  far more  than to the  God(s).   3) We  are all eclectics.
     Note  well  that  there  are plenty  of  non-Dianic  feminist  Witches,
     non-Dianic   eclectics,    and    non-Dianics   who    are    primarily
     Goddess-oriented.    There are  also  doubtless a  good  many feminist,
     Goddess-oriented eclectics who do not choose to call themselves
     Dianic.   In  my own  case I  use the  "If it  quacks  like a  duck, it
     probably is  a duck" argument, as well as  the fact that my HPS learned
     the Craft as a Dianic and runs Dianic rituals.

               Some of thestereotypical generalizations I can dismiss out of
     hand.   I don't know of a single Dianic who denies that men have souls.
     Even  Z Budapest doesn't  believe that piece  of tripe anymore!   It is
     true that  Dianism is particularly attractive to  separatists, and many
     separatists  actually hate  men.   Many  Dianics  are lesbians.    Some
     misspell words  like "woman", women", "egalitarian",  and "holistic" on
     purpose.   Not all fit these, however,  and I think that  Z Budapest in
     her younger, or spiritual bomb-throwing, days represents an extreme and
     a small minority.  There are a number of males involved in Dianism, and
     some of those are men [NB:  I use the terms "man" and
     "woman"  to indicate gender identity,  that is, how  one's heart, mind,
     and/or soul  are configured.   I  use "male"  and "female" to  indicate
     physical  sex, that is, how one's plumbing  is configured.  I hope this
     dispels confusion.].

               Thealogical and magickalimbalance isnot soeasily dismissedand
     needs to be addressed further, as that is the most valid objection that
     thoughtful  Witches have to Dianism.  The apparent imbalance comes from
     the Dianic emphasis on Goddess-worship, often to the complete exclusion
     of God-worship.  This  upsets many Witches' sense of  polarity balance.
     The  resolution of this apparent imbalance lies in the consideration of
     other  polarities than  sexual and/or gender  as the  primary polarity.
     There  are  indeed  many other  polarities  to  consider:   true-false,
     life-death,   dark-light,    rational-mystical,   creation-destruction,
     order-chaos, and good-evil, to name but a few.
     One problem with  the masculine-feminine  polarity is that  there is  a
     strong tendency  to express all other  polarities in terms of  it.  The
     Chinese  were particularly  fond of  this, and  mapped  everything they
     liked into the  yang side, and everything they disliked  or feared into
     the yin side, the patriarchal no-accounts!
                                                                         601

               One thingI have discovered isthat if you lookhard enough, you
     can find  goddesses to  fit both  ends of most  polarities.   Some even
     occupy both ends simultaneously.  Inanna, my matron goddess,  is a good
     case in point.  She is the Sumerian goddess of love, war, wisdom (which
     she won  in a drinking bout!),  adventure, the heavens,  the earth, and
     even  of death (in the  guise of her dark aspect,  Ereshkigal).  A very
     busy lady indeed is Inanna.  At this point it
     becomes  largely  a  matter  of  personal  preference  rather  than  of
     polarity, whether one chooses a god or a goddess to occupy a particular
     place in a ritual.

               NoDianic I know ofdenies the existence ofthe God.  Indeed, He
     gets  mentioned as the consort of the  Goddess with some frequency in Z
     Budapest's HOLY  BOOK OF WOMEN'S  MYSTERIES, which is close  a thing as
     there  is to a Dianic version of the Gardnerian Book of Shadows.  He is
     there, and  sometimes we will invoke  Him, when it is  appropriate.  He
     makes  His  own path,  and  we  follow our  own,  and  when they  cross
     naturally we honor Him  and do not avoid Him.  We also do not force the
     paths  to cross simply to lend an  artificial balance to a ritual where
     none is really needed.

               Now that I have spilled agood deal of ink over what Dianismis
     not, I  should now say  a few words  about what it  is:  a  movement of
     feminist, eclectic, Goddess-oriented Witches.

               Feminism: This covers avast multitudeof virtues andsins.  Ido
     not  think the stereotypical radical lesbian separatist is as common as
     is believed.  Moderate to liberal feminism is probably far more common,
     even  among Dianics.  Certainly  my own coven  contains no separatists!
     There are too many nice  men out there, even though surveys  have shown
     that 70% or more of all  men are potential rapists.  The nice  ones are
     found among those who are not in that repulsive majority; you just have
     to look to find them.  One of  the places you might find such nice  men
     is in Dianic covens!  Some are  mixed groups, at least some of those of
     the branch founded by Morgan McFarland.  My
     own is something  of a  mixed up  group, I suppose.   While  we do  not
     currently have  any men in the coven, two of  the three of us were born
     male and still have  original-equipment plumbing.  The Goddess  and our
     HPS accept us unreservedly as women.

               Eclecticism:  If there isone dictum of Z Budapest's thatbears
     repeating to everyone in the Craft, and which gets followed by many, it
     is  "When  in doubt,  invent."   Dianics  tend toward  creative ritual,
     drawing from any and all  possible sources.  I have yet to see a Dianic
     equivalent of the Gardnerian Book of Shadows, nor do I ever hope to see
     one.
                                                                         602

               Goddess Orientation: I've discussed this at some length while
     talking about polarity.  There are some wags who have said that Dianics
     are nothing  but matriarchal monotheists.  I tell you three times:  The
     Dianic  Goddess is  NOT Jehovah  in drag!   The  Dianic Goddess  is NOT
     Jehovah in drag!   The Dianic Goddess is  NOT Jehovah in drag!   A much
     closer  analogy would be that Dianics have taken the Classical pantheon
     and reclaimed most of the roles.  This, too, is oversimplifying, but it
     is not nearly as wide of the mark as the usual
     criticism.  At some point  I may write up a long exegesis on the Dianic
     Goddess, but not here.  My own personal involvement with Her comes from
     a great feeling  of comfort I do not find elsewhere.   She feels right.
     I have  a great deal of difficulty accepting known rapists (most of the
     Olympian  males are  this, especially  Zeus, Hades,  and Pan!)  into my
     personal pantheon.  I also feel a personal vocation from the Mother; it
     is rather incongruous to me to embrace a male deity wholeheartedly when
     the Goddess comes to me and calls me Her daughter.  This  goes doubled,
     redoubled, in pentacles, and vulnerable for lovers of women.

               Ihope thislittlediscussion ofDianism-in-a-Nuitshell hasproved
     enlightening to you.  It is not a path for everyone, but it is  a valid
     path for some, and in considering it I hope that you can now ignore the
     garbage that has been put forth in the past as "data" regarding it.

                                   Inanna Seastar
                                   Birdsnest Coven
                                                                         603

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                                    DIVINATION
             This seems like a fairly good time of year to be talking
     about divination.  What is it, why do we do it, and what's in it
     for us?  Lots of people think it's a way of avoiding
     responsibility - if the future is preordained, we might as well
     go back to bed.

             Of course, that's not it at all.  Divination is the use of
     any one of several methods to obtain information which is not
     directly accessible to the conscious mind of the person asking
     the question.  Whether you use cards, crystals, a pendulum, ink,
     lead, dice, the flight of birds or anything else, what you are
     really doing is opening your end of a channel to higher wisdom.
     I consider the "actual" source of that wisdom irrelevant and
     immaterial; it could be one's own subconscious, the collective
     unconscious, the Gods' will, telepathic insight, or a big
     computer buried in the Balkans.  It's still additional
     information which is not as tainted by ego and intellect's
     limitations as most.

             So what do we do with it?  The same things we do with any
     other information; add it to what we already know and develop a
     synthesis that can help us do our decision-making.  The easiest
     way to analyze the process is with a concrete (well, maybe jello)
     example:

             A young man has been between relationships for some time.
     He wants very much to link up with the great love of his life,
     but is not aware of anyone on the horizon.  He is putting himself
     in a position to meet new people, presenting himself as
     attractively as he can, and generally taking care of business,
     but no results.  He has to decide whether to take a work-related
     course at night or not.  It will take a lot of time and there are
     not likely to be any women attending.  His progressed horoscope
     is neutral.  He gets his cards read.  They say:
     [PAUSE]
     1.Nothing at all about love, but a lot about skilled craftsman-
     ship and satisfaction through work.  He decides to relax and wait
     for a better time, takes the course, and is rewarded with a
     modest promotion which enhances his satisfaction with his job.

     2.A lot about increasing social activities, leading to the start
     of a new romance, leading to great happiness and satisfaction
     after some difficulties are resolved.  He does not take the
     course, and meets a really nice interesting lady at a party given
     by a friend (which he couldn't have attended had he taken the
     course).
                                                                         604

     3.That he is overlooking sources of emotional gratification in
     his current situation.  Given the information, he starts looking
     around and discovers that one of his quieter friends is a really
     thoughtful and insightful person who helps him learn to know
     himself better, and that a young cousin needs a mentor and this
     relationship gives him a lot of pleasure and fulfillment.  He
     begins to feel much more ready for a good relationship, and much
     less impatient to have one start.

             These examples illustrate the point made above; divination
     provides you with choices, and you take the consequences, no
     matter what the oracles say.  Treat them with respect, not
     adoration or blind compliance, and may they always show you the
     truth.

     Blessed Be,
     The Spinster Aunt  ...from RMPJ 12/86
                                                                         605

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                             Divination Bibliography
     TAROT
 
     Butler, Bill.  Dictionary of the Tarot.  (Schocken Books, 1975).
 
     Campbell, Joseph and Richard Roberts.  Tarot Revelations.  (Vernal
     Equinox Press, 1979).
 
     Case, Paul Foster.  The Tarot.  (Maccy Publishing, 1947).
 
     Cavendish, Richard.  The Tarot.  (Harper & Row, 1975).
 
     Connelly,  Eileen.    Tarot  -  A  New  Handbook  for  the  Apprentice.
     (Newcastle Publishing, 1979).
 
     Crowley, Aleister.  The Book of Thoth.  (Samuel Weiser, Inc. 1984).
                                     TheEgyptian(GoldenDawn)TarotbyTheMaster
               Therion.
 
     Douglas, Alfred.  The Tarot.  (Taplinger Publishing, 1972).
 
     Gettings, Fred.  The Book of Tarot.  (Triune Books, 1973).
 
     Gray, Eden.  A Complete Guide to the Tarot.  (Bantam Books, 1970).
 
     Gray, Eden.  The Tarot Revealed.  (Signet Books, 1960).
 
     Greer, Mary K.  Tarot for Yourself.  (Newcastle Publishing, 1984).
 
     Hargrave, Catherine Perry.  A History of Playing Cards.  (Dover
     Publishing, 1966).
 
     Hutton, Alice.  The Cards Can't Lie.  (Hippocrene Books, 1983).
 
     Kaplan, Stuart R.  The Encyclopedia of Tarot.  (U.S.Games Systems,
     1978).
 
     Konraad, Sandor.  Classic Tarot Spreads.  (Para Research, 1985).
 
     Leland, Charles Godfrey.  Gypsy Sorcery and Fortune Telling.
     (University Books, 1962).
 
     *  Nichols, Sallie.  Jung and Tarot.   (Samuel Weiser Inc. 1980).  Good
     but lengthy examination of the Jungian aspects of the Tarot.
 
     Noble, Vicki.  Motherpeace.  (Harper & Row, 1983).
 
     * Pollack, Rachel.  Seventy-Eight Degrees of Wisdom. Part I: The  Major
          Arcana.  (Aquarian Press, 1980).  Excellent explanation of the
          Tarot, using the Rider Waite deck.  Highly recommended.
 
     * Pollack, Rachel.  Seventy-Eight Degrees of Wisdom. Part II: The
     Minor Arcana and Readings.  (Aquarian Press, 1980).  Good
     explanations of various reading methods and extensions.
 
     Roberts, Richard.  Tarot and You.  (Morgan and Morgan, 1975).
 
                                                                         606

     * Walker, Barbara G.  The Secrets of the Tarot.  (Harper & Row, 1984).
           Examination of the origins and symbolism of the Tarot.
             Beautifully done.
 
     * Wang, Robert.  The Qabalistic Tarot.  (Samuel Weiser, Inc. 1983).
             Good reference for the Golden Dawn system of Tarot.
 
 
     THE I CHING
 
     Chu, W.K. and W.E. Sherril.  The Astrology of the I Ching.   (Routledge
     & Kegan Paul, 1976.)
 
     Chu, W.K. and W.E.  Sherril.  An  Anthology of I  Ching.  (Routledge  &
     Kegan Paul, 1977.)
 
     Legge, James.  I Ching, Book of Changes.  (University Books, 1964).
 
     Ni, Hua-Ching.  Tao, The Subtle Universal Law and the Integral Way of
          Life.  (Shrine of Eternal Breath of Tao, 1979).
 
     Ni, Hua-Ching.  The Book of Changes and the Unchanging  Truth.  (Shrine
          of Eternal Breath of Tao, 1983).
 
     Pattee, Rowena.  Moving With Change.  (Arkana, 1986).  Interesting
             approach to oriental divination.  Cards also available.
 
     Ponce, Charles.  The Nature of the I Ching, Its Usage and
     Interpretation. (Award Books, 1970).
 
     Trosper, Barry R. and Gin-Hua Leu.  I Ching: The Illustrated Primer.
             (KGI Publications, 1986).
 
     Walker, Barbara G.  The I Ching of the Goddess.  (Harper & Row, 1986).
 
     Waltham, Clae.  I Ching.  (Ace Books, 1969).  Adaptation of the work
     by James Legge.
 
     Wilhelm, R. and C.G. Jung.  The Secret of the Golden Flower.
     (Harcourt, Brace and World, 1931).
 
 
     RUNES
 
     Blum, Ralph.  The Book of Runes.  (St. Martin's Press, 1982).  Set
     comes with a set of runestones.
 
     Osborn, Marijane and Stella Longland.  Rune Games.  (Routledge & Kegan
           Paul, Ltd. 1982).
 
 
     CARTOUCHE
 
     Hope, Murray.  The Way of Cartouche.  (St. Martin's Press, 1985).
             Set comes with cards.
                                                                         607

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          OLD MAGIC EXORCISM
 
     Power of wind have I over thee.
     Power of wrath have I over thee.
     Power of fire have I over thee.
     Power of thunder have I over thee.
     Power of lightning have I over thee.
     Power of storm have I over thee.
     Power of moon have I over thee.
     Power of sun have I over thee.
     Power of stars have I over thee.
     Power of the heaven's and the worlds have I over thee.
 
     (lift sword over head with both hands and chop down.)
 
     Eson! Eson! Emaris!
 
     Garner, Alan;  "The Moon of Gomrath"; Ballantine
 
                                                                         614

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                                E C O M A G I C
                                ---------------
             The following is excerpted  from  an article, Making  Magic For
     Planet Earth, written  by Selena Fox for Circle  Network News (Box 219,
     Mt. Horeb, WI 53572 ) and presented here as being of public interest to
     the pagan  community at large. Selena,  I didn't have time  to ask your
     permission, I presume that by the very nature of your writings you want
     them  to be  shared with as  many people  as possible, and  so they are
     presented here. This  is submitted with  this statement and  not to  be
     edited, by Shadowstar of Boston MA.
 
           "There are many things thatcan be done in spiritual realmsto help
     bring about solutions to the world's problems:
 
           * We can kindle spiritualfriendships with other lifeforms through
     communication  with  Nature Spirits,  who can  be  teachers for  us and
     allies in bringing about planetary healing.
 
           * We can do daily meditations in whichwe creatively visualize the
     spiritual body of the planet glowing with radiant healing light.
 
           * We can organize and/or take part in ecumenical planetary prayer
     services and  rituals with practitioners  of other spiritual  paths and
     cultures.
 
           * We canhonor Mother Earth as an aspect of the divine in our solo
     and group rituals.
 
           * We can send Mother Earth our love and pray for planetary health
     each time  we  visit a  stone  circle, sacred  grove, place  of  power,
     temple, shrine or other sacred site.
 
        * We can do spiritual healing magic for the planet in our circles.
 
           It is important to  reinforce whatever spiritual work we  do with
     physical action.  There are a variety of ways to do this and you should
     decide on at least one approach and then carry  it out.  Here are a few
     examples:
 
           * Recycle trash from your household, take paper, plastics, glass,
     aluminum cans, and other recyclables to recycling centers.
 
           *Recycle clothes and no longer needed household items by donating
     them to charities to distribute to the needy.
 
        * Join and actively participate in environmental action groups.
 
           * Write government officialsand urge them to takespecific actions
     on specific environmental issues, such as stopping all ocean dumping.
 
           *  Write letters and articles for publications about the need for
     environmental preservation.
 
        * Plant trees as part of reforestation efforts.
 
        * Compost food scraps.
 
        * Stop buying and using non-bio-degradable detergents.
                                                                         615

 
           * Boycott products from companies  that are destroying the Amazon
     rainforest.
 
           * Pick up cigarette butts and other non-biodegradable litter from
     parks and other wilderness areas.
 
        * Donate money to nature preserves.
 
           * Give talks atschools, civic groups, churches andin other places
     in your area about ecological issues.
 
           * Read publications, view films, and attend presentations inorder
     to  keep informed  about  ecological  conditions  and  to  learn  about
     additional ways you can work for planetary healing.
 
        * Conserve electricity, water and other resources on a daily basis.
        * Network with others.
                                                                         616

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                        The Fundamental Laws of Human Ecology

     1.  We're all  in it  together. Everything  is connected  to everything
     else.  You can't do just one thing. <Law of Interrelatedness>

     2. The Earth and its  resources are finite. or You can't  get something
     for nothing. <Law of Conservation of Energy>

     3. As  energy  and other  resources   are  used,  there is  an  overall
     decrease in the amount of usefulness. (Second Law of Thermodynamics>

     4. Everything must go somewhere-there is now away. <Law of Conservation
     of Matter>

     5. Up to a point, the bigger  the better; beyond that point, the bigger
     the worse. or  To everything  there is an  optimum size.  <Brontosaurus
     Principle>

     6. Everything is becoming something else. <Law of Continuous Creation>

     7. In  most cases, the greater  the diversity of a  system, the greater
     its stability. <The Diversity Principle>

     8. Nature frequently but not always "knows" best. Note: People use
     antibiotics to counter nature. <Nature knows best>

     9. We shape our buildings <environment> and afterwards our buildings
     <environment> shape us. - Winston Churchhill <Your Environment is You>

     10. As human beings, one of our inalienable rights is the right to live
     in a clean environment. <The Environmental Bill of Rights>

     11. Our environment does not belong to us alone. It was used by our
     forefathers,  passed  on   to  us,   and  we  are   charged  with   the
     responsibility of passing it undamaged to all future  generations. <the
     Rights of the Unborn>

     12. All persons must be held responsible for their own pollution. <the
     Responsibility of the Born>

     13. All persons are created with an equal right to live in dignity and
     peace and to work out a meaningful existence. Everyone is entitled to a
     fair  share of the world's resources-provided one is carrying one's own
     share of  the responsibilities for  maintaining an orderly  world. <The
     Law of Equity>

     14.  Comfortable  living,  in  harmony  with  nature,  should  be  each
     society's goal. <the Goal of Society>

     15. Our dependence on  technology is, today, so strong  and widespread,
     that we  are compelled to use technology as  a means for getting out of
     our environmental dilemma. <Technology-Part of the Problem, Part of the
     Solution>

     16. No  national  purpose  however urgent,  no  political  or  economic
     necessity however  pressing can possibly  justify the risk  of bringing
     all human history to an end. <Give Earth a Chance>
                                                                         617

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                              The Posture of Ecstasy

     The nature of ecstatic states of consciousness may be encoded in their
     postures.  The types  of visions, prophecies or healing  abilities that
     accompany  ecstatic states  may  have less  to  do with  the  religious
     content  surrounding the  ceremonies of ecstasy  than with  the posture
     assumed by the people undergoing the ecstatic experience.

     This  unusual   hypothesis   is   being   proposed   by   psychological
     anthropologist  Felicitas  D. Goodman,  PhD,  based  on observation  of
     people  in ecstatic states and her experiments training people to enter
     such  states of consciousness.  In some  of her earlier re- search, Dr.
     Goodman learned that  she could induce an  ecstatic state in  a subject
     through  the  use of  a  gourd  rattle similar  to  that  used in  many
     primitive shamanistic ceremonies.  While a subject, alone, or in a
     group, walked in a circle, or  simply sat, Dr. Goodman would shake this
     rattle  in a steady manner for  15 minutes.  The use  of the rattle was
     based on the hypothesis that "acoustic driving" affects the functioning
     of  the brain, blocking the  verbal left hemisphere  and opening access
     the intuitive  right hemisphere.   Within five  minutes, most  subjects
     were  giving indications of being in an altered state of consciousness.
     At the end of the experiment, their verbal reports confirmed  that they
     had been experiencing something resembling an ecstatic state, including
     visions and variations in body image.
     Noting that the  content of these visions seemed to  vary as a function
     of  which subjects had remained  standing and which  had become seated,
     Dr. Goodman ran a series of experiments to specifically test the effect
     of posture.

     To obtain experimental  postures, she went to ethnographic resources to
     locate either photographs of shamans in ecstasy, or artistic renditions
     of this  state.  She found  five different postural positions.   In her
     subsequent  experiments,  she  would  ask  her  subjects  to  assume  a
     particular posture,  commence the rattle  playing for 15  minutes, then
     obtain their reports.  She found that these
     reports  were  highly  consistent for  a  given  posture, but  differed
     between various postures.

     For example, one posture  was similar to sitting in  meditation, except
     that the  legs are  both tucked  under the body  and turned  toward the
     right.   Subjects  experienced  color sensations,  spinning and  strong
     alterations in  mood.   This posture  was that  assumed by  Nupe Mallam
     diviners.    According to  the  literature,  the divination  experience
     begins by alterations in moods.
                                                                         618

     In  another posture,  subjects stood  erect with  their heads  back and
     their hands clasped at  the abdomen.  Subjects reported warmth,  a flow
     of energy  rising,  and a  channel  opening at  the  top of  the  head.
     According  to  the  ethnographic  literature,  this  posture  had  been
     associated with  healing, involving the flow  of energy.   In a similar
     manner, the  other postures tested produced  experiences resembling the
     reports of native shamans who assume the posture in their trance
     work.

     The author can only speculate concerning the mechanism by which posture
     affects the content of ritualized trances.  We know that posture affect
     mood states.   It is  perhaps by their  effect upon  a wide variety  of
     psychophysiological  variables  that  posture  affects  the  course  of
     ecstasy.

     (Source:   "Body   posture  and   the   religious   altered  state   of
     consciousness:  An experimental  investigation," Journal  of Humanistic
     Psychology,  Summer,  1986,  Vol. 26,  No.  3,  pp.  81-118.   Author's
     address:  Cuyamungue  Institute,  114  East Duncan  St.,  Columbus,  OH
     43202.)
                                                                         619

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                                    The Men's Circle
                               Copyright 1987 by R.M.P.J.
 
 
             Those  of  you who  attended the  "Opening  the Sky"  ritual at
     Dragonfest this  year probably realized that  a large part of  it was a
     Creation Myth.  At the Manhood  Ritual on Friday night, Thomas's Circle
     Invocation  was  also  a Creation  Myth,  although  a  very brief  one.
     Perhaps it is in the stars, but I have been
     thinking about a Pagan Creation Myth for several months now and perhaps
     this  is  as  good a  time  as  any  to publish  it.    The  basic idea
     originally  came when some  people complained that  science didn't have
     any mystery  or poetic power in  its formulations.  That  is not really
     true, it is just that not  enough scientists are trained to write well,
     or encouraged  to present new knowledge  in a form that  will appeal to
     all levels of our  minds.  Well, I decided to have a  go at it, and the
     following  myth  is  based  pretty  closely  on  modern  cosmology  and
     evolutionary theory.
     ..................................
 
             In the beginning therewas neither matter nor energy,neither was
     there  space nor  time,  force  and  form  were not.    Yet  there  was
     Something.   Poised between Spirit and Void, without form or qualities,
     pure potentiality,  the  first physical  manifestation  had  existence.
     Scientists call it the  Primordial Singularity, occultists call  it the
     Cosmic Egg.
 
             It changed, and the first moment of time came to be.  It
     expanded, and space was born.   Not the space we know, but  one of many
     dimensions, and that space was filled with the first Force.  So intense
     was that Force  that space  itself altered. Dimensions  folded back  on
     themselves, while others expanded mightily.  The first Form came to be.
     As the infant  universe expanded it changed subtly, and as naturally as
     snowflakes  forming  in  the  air,  the  first  material  manifestation
     precipitated out of nothingness.  Neither matter nor
     energy as we know  them, but yet both.  The Element Fire was born.  The
     universe continued to expand, and the one Force became two forces, then
     three  and finally four.  Matter and energy became distinguishable, and
     the Element  Earth was born from  Fire.  A hundred  thousand years went
     by,  and the  universe  continued  to  expand  and  cool  until,  quite
     suddenly, the fire died,  space became transparent to light,  and there
     were great clouds of cool gas, moving freely.
     The  Element Air  was born.   The clouds  began to  draw together, then
     break apart into smaller clouds, and  smaller still, until a limit  was
     reached,  and   a  hundred   thousand  clouds  collapsed   inward  upon
     themselves, swirling and twisting,  flattening and smoothing, rippling,
     and organizing themselves.  The Element Water was born.
 
                                                                         620

             One cloud, like many of its siblings, took on astructure like a
     great pinwheel, with  spiral arms stretching out  from its center.   It
     was  Galaxias, our Milky Way.   Within its  turbulent swirling, smaller
     eddies formed and contracted,  tighter and tighter.   At the center  of
     one a spark grew bright then another and another.  The first stars were
     lighted,  and shown  in a  universe grown  dark.   Many of  them burned
     prodigally for  a time and  then exploded,  hurling the ashes  of their
     burning outward, ashes such as oxygen and carbon and
     nitrogen; star  stuff, life stuff.  Generations  of stars came and went
     over the billions of years, and  out in one of the spiral arms  a cloud
     of  gas and  dust began  to collapse like  so many  others before.   It
     contracted, and  a  new star  lighted,  with a  disc  of dust  and  gas
     circling it.  The disc became lumpy  as grains of dust and crystals  of
     ice collided  and stuck together.   The lumps touched  and merged, ever
     growing in the light of  the young star.  Finally, nine  bodies circled
     the new star,  which would one day be  called Sol, or simply,  the Sun.
     Third out from the  sun a rare event  had happened.  Two young  planets
     had collided  and merged violently,  forming a  single planet.   In the
     violence of  that  collision, part  of the  surfaces of  both had  been
     ripped off and hurled  out to form a ring of  molten rock which quickly
     drew together  to form a giant satellite.   The Earth and  the Moon had
     been born in a passionate joining.
 
             Asthe young Earth cooled,great volcanos belchedforth gases from
     its still  hot interior.   An atmosphere  of steam  and carbon  dioxide
     formed and then  clouds appeared.  The first  rains began, pouring down
     on the rocks and  washing down into  the low places.   The oceans  were
     born.    Water  evaporated from  the  oceans  and fell  again  as rain,
     dissolving minerals from the rocks and carrying them into the sea.  The
     early ocean became richer  and richer in dissolved minerals  and gases.
     Lightning in the young atmosphere formed new substances
     which added to the complexity of  the mix.  The dissolved substances in
     the  oceans became  more and  more  complex, until  one  day a  complex
     molecule attracted simpler  compounds to  itself, and  then there  were
     two, then four.  Life was born.
 
     From its simple origins, Life grew in complexity, until one day a patch
     of green appeared,  drawing energy  from the Sun,  and exuding  oxygen.
     Within  a short time the atmosphere changed  radically.  The sky became
     blue, the air  clear and rich in oxygen.  As the Earth had shaped Life,
     so  Life began  to shape  the Earth.     Delicately balancing  and ever
     re-balancing between the furnace heat of her sister Venus, and  the icy
     cold of her brother Mars, Gaia, the Living Earth, had come to be.
 
             The  first animals  appeared  and swam  in  the oceans.    Then
     venturesome  ones  crawled onto  the  land.   The forms  taken  by life
     changed.   Fish appeared, and  dragons walked  the land.   Tiny  furred
     creatures  supplanted the  great  dragons, whose  descendants now  flew
     through the skies, clothed in  feathers.  By and by some  of the furred
     creatures came  down from the  trees and began  to walk about  on their
     hind legs, and then they started picking things up.  Soon they were
     using the things  they picked up.   Then they  started talking to  each
     other.  After they had been talking for a while, they started thinking.
     Some of them even started  thinking about where they had come  from and
     where they were  going.  And  they began to  wonder how everything  had
     come to be - and why.
     ..................................
 
                                                                         621

             Well, there it is. Now thatit's written I'mwondering what itall
     means.  You who  read this have  as much right to  interpret it as  the
     author,  who after all is mostly gathering the thoughts and conclusions
     of  other men and  women and putting  them into a  hopefully attractive
     package.   Creation myths are supposed  to tell us  something about the
     world we  live in  and our  relationship with  that world, and  perhaps
     about ourselves.  This one seems to be telling us that the
     world in which  we live was not  made, like a  clock, it grew, like  an
     embryo in an egg.  We humans are as much a part of our world as the eye
     of an embryo is part of the embryo.  We are the part of the world  that
     "sees".   And what about  the Gods?   Where do they fit  into all this?
     Well, eggs  generally have a  mother and  a father, and  newborn chicks
     aren't aware of either until they open  their eyes.  We are the eyes of
     our world, and one of our functions is to see the Mother and Father.
 
     ___Robin
 
 
                                                                         622

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     From: ROWAN MOONSTONE
     To: ALL
     Subj: CHRISTIANITY AND WICCA
     The  following is the comparison listing of Christianity and Wicca that
     I mentioned in a previous  message. It was prepared by  Kerr Cuchulain,
     who is  the Canadian  Chapter Head  for the  Witches League for  Public
     Awareness,  in  response to  a request  from  a Christian  minister who
     contacted the League.
 
     Christianity                               Wicca
     Patriarchal/Paternalistic             Duotheistic (Goddess/God)*
     Dualistic: divinity separate          Monistic: Divinity inseparable
     from everyday world                     from everyday world
     Resurrection                          Reincarnation
     Heaven: destination of Christian      Summerland: resting place
     between souls incarnations
     Hell                                  No equivalent
     Satan                                 No equivalent
     Original Sin                          No equivalent
     Redemption/Atonement/Confession        Karma/Threefold Law(evil returns
                                              uponthe perpetratorthree-fold)
     Hierarchy/Authoritarian               No hierarchy/ Autonomy
     Bible( scripture)                     No equivalent **
     Sabbats based upon Biblical           Seasonal and Lunar Sabbats
     and Christian historical events
     Prophets/Saints/Messiahs              no equivalent
     Generally daylight worship            Some worship nocturnal(lunar
                                                               esbats)
     Churches/temples                      Circles case where convenient
                                                                             usually
                                                                                no
                                                                               formal
                                                                                 temple
                                                                                    no
                                                                                  size
                                                                           restrictions
                                                                                     on
                                                                                    small
                                                                                       groups
                                                                       (covens)
                                                                              3-13
                                                                                 people
                                                                                      usual
                                    though congregations may be
                                           larger.
     10 Commandments                       Wiccan Rede Harm none
     Psychic phenomena generally           Psychic abilities encouraged
     discouraged except for                (magick)
     "miracles"
     * Names vary from tradition to tradition. lDifferent aspects of the
     Goddess/God have different names creating the impression that Wicca may
     be pantheistic.
     ** Wiccans  use a book called the "Book of  Shadows". This is a working
     notebook rather than a scriptural text.
                                                                         623

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                              DEGREES OF INITIATION
                                   SPARROW SONG

     What do the three ( or four ) degrees of Wicca entail?

          Well, as I see it,  the (in my case) three degrees  reflect levels
     of  competency.   You have  to know  and maybe  even be  able to  teach
     various things to be upped  a degree.  Also, I see the  degrees as much
     like  Church hierarchy.  First degree makes you a priest/priestess, and
     makes you responsible for a  small part of the lay community.   Second
     degree is kinda  like being a bishop -- that's also  when you become an
     "Elder" -- and  makes you responsible for lay community  and what first
     degrees are  in your group.   In other  words, 2nd degree has  more and
     greater attendant responsibilities (which is as it should be, no?).  In
     my tradition,  3rd degree is  given when  it looks like  the person  is
     ready  to go  off and  found a  coven of  his/her own  (preferably with
     his/her mate  -- they like to  give thirds in pairs),  which the person
     then should do (cause there shouldn't be more than one set of 3rds in a
     coven).  3rd is  rather closer to 2nd  than 2nd is to  1st, as I see
     it.  And in the way of what one must know, well, it seems to consist of
     memorizing  a basic ritual and knowing why it works, plus various other
     things too numerous and eclectic to mention here.  Ultimately, I think,
     advancement is  according to the whim  of the High Priestess  & Priest.
     Yea, it's a  pain, but if you don't like it you  can always     "invent
     yer  own grandmother"  and  start off  on your  own.<grin>   After all,
     that's one of  the good  things about this  religion: its  flexibility.
     And as long as you  don't dismember animals and children, you  may even
     be recognized and  acknowledged! (mostly joking)
     Seriously, I've been  finding the whole degree system a  pain lately, a
     source of unfair manipulation along the carrot-and-stick  lines, so I'm
     somewhat  bitter about  it all.   Brighit (are  you out  there?) may be
     better able to  explain it, since she's a HPs herself,    and of a very
     formalized tradition...
          Seems that while I've been gone there have been one or two
     requests  for me to comment on things ...  First, on degree systems:
     Yes, SeaHawk  is right, we  Gardnerians do have  a fairly  rigid system
     although  each  coven interprets  it  slightly differently.    In Tobar
     Bhride [my coven]  our first degree is NOT considered  clergy nor is it
     eligible for CoG credentials because  it is considered an  acknowledge-
     ment  of  one's  commitment  to  the  Craft  and  the  Coven,  but  not
     necessarily a commitment to clerical responsibility.  First degrees are
     considered competent to  do a circle  for themselves only --  and given
     only that part of the Book which is relevant to that scope of practice.
 
          Second degree  Priest/ess/es are  considered teachers, and  in our
     particular  coven must  have taught  us, as  a coven,  something before
     elevation to  that degree is  considered.   They are  eligible to  lead
     group celebrations  and also eligible for  CoG Ministerial Credentials.
     Elders, Third Degree Witches, in  Tobar Bhride, are those with  direct
     experience  of deity through a  formalized ritual of  possession.  This
     experience, and a year of service to Tobar Bhride, are the requirements
     for Third Degree.
                                                                         624

          I  agree with SeaHawk about the sometimes arbitrary forces at work
     in initiation and elevation.  Unfortunately in many covens the HP & HPs
     feel  themselves   oathbound   to  be   arbitrary,  authoritarian   and
     autocratic, and absolutely  not subject to any constraint  or needing
     any  consensus whatsoever.    Or  in some  covens  they will  agree  to
     consensus  on the little things  and arbitrarily disperse  the big ones
     <listening, SeaHawk? *wink*>.  In Tobar  Bhride, to avoid this, we have
     made  a  rule for  ourselves:    if a  person  fulfills  all the  paper
     requirements for initiation/elevation and  does not receive that degree
     within  two Sabbats' time, the  Council of Elders  is FORCED to explain
     why  to the  petitioner.   This seems  to curb  the temptation  to such
     authoritarian use of power ...
                                                                         625

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                            Full Deck Tarot Star Spread
                                   by Unicornis

        There are very few Tarot spreads which use the entire deck in a
     single  unified  pattern.   What follows  is  a description  of  such a
     spread.   It is  best suited for  situations in which  a great  deal of
     complexity  is  present, and  for 'general'  readings.   The  steps for
     creating the spread are:

           1: Thoroughly shuffle the deck until  it 'feels' right.  While  I
     personably do  not allow  another person  to shuffle  my cards,  if the
     reading concerns another it is acceptable to  allow that person to hold
     the deck  while concentrating upon the  matter in question.   This is a
     personal preference, but  I am convinced that  the relationship between
     reader and  deck is a very personal one and  that contact with the deck
     by another may 'confuse' the reading.

           2: Dealing from the 'bottom' of the deck (i.e. withthe cards face
     down and dealing from  the topmost position), create thirteen  piles of
     six  cards each.  The first pile is  in the center and the other twelve
     are in a  circle around it.   Each pile  should be dealt  consecutively
     (all six cards at once). Although it is not necessary to actually place
     them so, at least understand that the first card dealt in a pile  (Card
     0) is in the center of a circle of  five cards (Card 1 through Card 5).
     This circle is, in actuality, a Star.  When laying them out in a  Star,
     use the following spread for each pile:

 
                               1
 
 
 
 
                3                               4
                                0
 
 
 
 
                      5                    2

     Note  that if  you trace  the  numbers from  1 to  5 you  will  trace a
     five-pointed star, always  moving clockwise around the circle  to reach
     the next point.
 
        3: Interpret the spread.
 
        Interpretation of this spread is based upon the astrological
     symbolism of the twelve houses.   The first pile of cards in the circle
     of twelve piles is House 1, the second is House 2, etc..
                                                                         626

        The individual piles delineate the specific factors at work in each
     of the  twelve basic areas.   Card 1 represents the  matter in question
     (the 'problem', question, etc.).  Card 2 represents the 'source' (cause
     of  the problem,  inception of  a  project, etc.).   Card  3 represents
     factors which bear  upon the matter, but which are  external to it (and
     probably out of the control of the querant).  Card 4 represents actions
     taken  with regard  to the matter.   Card  5 represents  the outcome of
     those  actions.    Card  4 is  the most  difficult to  interpret, since
     'action'  could here represent several different things.  First of all,
     it might represent an action which has already been taken.  If so, then
     Card  5 will represent the probable outcome, unless counter actions are
     taken.   Secondly, it might represent  the action which the  querant is
     asking about (i.e. 'Should I ...'.
     Card  5, again,  represents the  probable outcome.   Thirdly,  it might
     represent  the suggested course of action (answer to the question 'What
     should I ...').  In this  case, Card 5  is the suggested  goal.  It  is
     quite possible  that  Card  5  will  relate to  a  past  outcome  (i.e.
     everything has already transpired).  If this seems to be the case, then
     it  is possible that all five cards  must be interpreted as relating to
     another person, instead of the querant.   Most of the time the sense of
     Card 4 should be apparent from the context of the reading.

        Card 0 always represents the 'heart' of the individual Star spread.
     Usually, this relates to  the querant's own relationship to  the matter
     which  is germane  to the  house in  question.   It can  also, however,
     represent   the  underlying   ('behind   the  scenes')   factors  which
     precipitated  the matter,  not to  be confused  with  the 'cause'  of a
     problem.   In this sense, it will usually represent motivations, rather
     than actions.  In some cases Card 0 will represent a person,  other the
     querant,  to  which the  Star actually  relates.   In  such a  case, an
     attempt should be made, based upon the situation and the  nature of the
     card to  identify that person,  since this implies  that the matter  is
     either  out of  the hands  of the  querant or  the querant  is only  an
     'ambient'  factor (and  will then  be represented  by Card  3 for  that
     particular Star.

        In a similar manner, Pile 0 (the one at the center of the circle),
     represents the 'heart' of the entire reading.  This will always pertain
     to the reasons (motivations) of the querant, and interpretation of this
     Star spread must be used to modify all of the others.

        This is not the place to delve into the meanings of the twelve
     houses  in detail.  There are many  good books in print which deal with
     this.    I  highly  recommend  the  following,  which   give  excellent
     interpretations of the twelve  astrological houses (coinciding with the
     twelve 'Stars' of this Tarot spread):

        The Astrological Houses: The Spectrum of Individual Experience
        by Dane Rudhyar
 
             The Astrology of Personality
        by Dane Rudhyar
 
             A Handbook for the Humanistic Astrologer
        by Michael R. Meyer

        The full deck star spread lends itself admirably to an in-depth
     study of any matter.  The human condition is far too complex to use a
                                                                         627

     simple  yes-no approach  to any  matter of  importance.   More so  than
     spreads which involve  only a small number  of the total factors  which
     could  come  into  play, the  full  deck  star  spread allows  detailed
     analysis of all  of the options  and avenues which  are available.   It
     will also show how the outcome  of an action might affect areas  of the
     querant's  life  which were  not specifically  part  of the  reason for
     consulting the Tarot in the first place.

        It might take a little longer to use, and might require a little
     more effort on the part of the interpreter, but the extra work will be
     repaid many-fold in the certainty that no stone was left unturned.
                                                                         628

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                              Self-defense and Banes
                                   Judy Harrow

 
     I surely  agree that we have  every right to protect  ourselves and our
     "own  folk"  from  attack. But  I  do  believe that  shield  and mirror
     workings are more efficient, effective and elegant at accomplishing the
     goal  of self-protection. Consider this  - a mirror  working is perfect
     justice. If  I am mistaken, either that psychic attack is being done at
     all  or about the perpetrator, a bane will jeopardies me karmically and
     (if psychic attack truly is being done by somebody other than the one I
     suspect) fail to protect me. A mirror sits there passively, ignores any
     mistaken  paranoia that  I may  occasionally get,  does nothing  at all
     until  and unless  an  attack happens,  and then  sends the  bad energy
     directly back to  the exactly deserving person or  group in exactly the
     proper amount and kind. A mirror is perfect justice.

         A grounding shield is perfect mercy, taking bad energy and
     dissipating it harmlessly. I think  I already said this but I  recently
     talked one of my students into using a grounding shield where she would
     have been  perfectly entitled  to use  a  mirror. The  situation is  an
     ongoing  battle between my student's  lover and his  former wife. While
     the  ex-wife did  an  entirely unjustifiable  attack,  and would  fully
     deserve  to  have  it  returned  full  force,  all  this  would  really
     accomplish would be to perpetuate the  craziness, hostility and tension
     in the  situation -   and  both the couple's  innocent children  and my
     student are being hurt.  Better for all concerned to ignore justice and
     drain as much of the tension as  possible, to make room for the healing
     that all of them need.  A grounding shield is perfect mercy.

             Butbanes and bindings, whilethey may giveshort term protection,
     risk your own karma, are susceptible to mistake, and may, if
     misdirected, even fail of their well-intended purpose. Sure you're
     entitled to self-protection. This is just a lousy way to go about it. I
     guess my kind of Warrior is Athena, the wise defender.
                 warmly / Judy

     From: Hugh Read
          You have a gentle way.  For myself, I love Minerva who I feel is a
     Being unto  Herself.  The concept  of the Grounding Shield  is clear to
     me...would you care to share the  practice with me.  Justice has little
     interest for me.  That takes care of itself in the process of time.  We
     are all amply repayed for our varies deeds simply by  wearing this body
     of ours.  Healing is far more to the point.   The word Justice makes me
     cringe a bit, though  long ago I came to peace with Justice.  One of my
     more angry prayers  is May he/she have  perfect Justice, NOW!   Instant
     karma, NOW...and I always add, and so may it be with me.
     I remember  telling this  to a  New Age teacher  a few  years ago.   He
     turned pale  and promised me auto accidents, fire, theft and robbery if
     I  did that.   Well,  I am  still bopping  along with  my share  in the
     chancier  aspects of  life affirming  perfect Justice  for my  self and
     every  now and  then in those  very rare  (!) moments  of anger instant
     Karma for me and whoever.  I love the idea of a shield that will ground
     and  disperse any nasties send grovelling in my direction.  Let Healing
     Be the Way!!!  Tender bliss and explosive ecstacy be yours as  the days
     pass softly!
 
 
                                                                         629

     From: Judy Harrow
          It's visualization  either way.  For the  grounding shield,  it is
     velvety, absorptive  black (Oops, I should  say that MINE is  - you may
     alter this to whatever will convince your Younger Self). Every so often
     along it's  length, for me  every 2-3 yards,  there is a  post somewhat
     like a fence post that  extends deep into the ground and  is conductive
     like a lightening rod. Trust mother Earth to filter any  kind of energy
     back  into simple,  pure,  undifferentiated energy  and  recycle it  to
     wherever it  is most needed. So the  shield catches incoming energy and
     channels  it down through the purifying rocks. I don't know exactly how
     to describe physically how the shield can be
     semi-permeable,  allowing in the  well-wishes of your  friends, but, as
     semi permeable membranes  exist in Nature,  helping each cell  maintain
     its  water/salt balance,  so  can this  shield. Can  you conceive  of a
     substance both velvet and mesh? That's how it is with me.

             Onthe justice endof the spectrum, myown Younger Selfis a bit of
     a literalist. A flat mirror  will not work for  me, since the angle  of
     incidence is complementary to the angle of reflection, which means that
     bad  energy is  actually  diverted from  the  sender and  bounced  onto
     innocent  parties.  My mirror  looks like  a  waffle, and  is optically
     designed to  send stuff  back exactly  where it  came  from. It's  also
     semi-permeable, and that  is even  harder to explain.  I guess  Younger
     Self is not altogether consistent.

             On the issue of  choosing between the  two modes. Justice is  a
     tautology. It will do no better -  and no worse - than getting you back
     to  where you began. It protects and  maintains, but does not allow for
     growth. Perhaps  you've read  Diana Paxon's  wonderful book  "Red Mare,
     White Stallion." At the beginning, the women of the tribe have a ritual
     opportunity to  make a wish for  the coming year. But  the heroine does
     something  even  better. When  her turn  comes,  she tells  the Goddess
     "Mother,  You  choose." Had  she chosen,  she  could not  possibly have
     received  anything more than she  was capable of  imagining. Taking the
     risk   of  not   choosing   was  opening   herself   to  surprise   and
     transformation.

             Reading that was a mind-blow forme. Since then, I have tried to
     take Diana's  dare  as  much  as  possible, and  not  limit  myself  to
     tautology. I don't do  it all the  time, but I  stretch toward it.  The
     mirror/shield question resonates with that for me.

             Minerva/Athena wears a shieldand helmet, and carries aspear. My
     Sister is a Warrior, but always  in defense of the community and always
     for justice.  Never for greed  or domination.  It is worthy  to protect
     what you have, and worthy to reach beyond.
         warmly / Judy
                                                                         630

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     This article is excerpted from the Rocky Mountain Pagan Journal.
     Each issue of the Rocky Mountain Pagan Journal is published by
     High Plains Arts and Sciences; P.O. Box 620604, Littleton Co.,
     80123, a Colorado Non-Profit Corporation, under a Public Domain
     Copyright, which entitles any person or group of persons to
     reproduce, in any form whatsoever, any material contained therein
     without restriction, so long as articles are not condensed or
     abbreviated in any fashion, and credit is given the original
     author.!

     The Way it Looks from Here

          Hello again.  Lots of changes the last couple of months,
     both for me and for relatives, friends, acquaintances...  This
     time I think I'd like to talk about "harvest season" for a bit.

          There are times in the various rites and ceremonies that
     have to do with the `gathering in' time of the year, when we feel
     that we need to offer up the "fruits of the harvest" to the Gods.
     We carefully select the best examples of what we have grown and
     nurtured since planting-time, polish our apples and scrape the
     mud off the squash and pumpkins, shuck a few ears of corn
     perhaps, and bring it all to the altar to offer in solemn ritual
     to the Lord and Lady, hoping to justify the time and labor we've
     spent.

          It is certainly not my purpose here to be skeptical of that
     pursuit, rather to expand our horizons a bit.  For a great many
     years I followed this "custom", and I must say I never thought
     much about it all.

          Two years ago, my father was diagnosed as having cancer.
     The doctors toiled mightily over him for the past two years, but
     to no avail.  My father passed into Summerland on October 14th, a
     week short of his 81st birthday, just a few months shy of 50
     years of marriage.

          I couldn't say that Dad was a Pagan in most senses of the
     word.  He did, however, have some interesting views on my
     religious practices.  This last spring, I was trying to explain
     to Dad why we have harvest celebrations; something he said jarred
     me out of a rut, as it were, and got me thinking on a parallel,
     if different track.

          If, he said, you believe that the Goddess and God are
     responsible for everything being here, why do you make a big deal
     out of the harvest offering?  The Gods already "own" everything
     you're trying to give them...  Dad pointed out to me that, given
     a modicum of rain and sun, most plants will grow and flower and
     fruit entirely on their own, untouched by human hands.  Well,
     that set me to thinking.  I've been mulling this over for a few
     months, and I'm still a bit confused.  However, let me have a go
     at explaining what my thoughts are at this point on the
     "offering".
                                                                         631

          When I select fruits and vegetables from the garden to offer
     up to the Gods, the offering I make is not just the produce I lay
     on the altar.  As Dad said, things will grow without, and
     sometimes in spite of what we do.  What I'm doing is offering the
     fruits of my labor, not the produce itself.  I've taken what the
     Gods gave me, and hopefully increased the yield by watering,
     fertilizing, hoeing, weeding.... Am I not saying, "I thank you
     for the raw materials, see what I've accomplished with your
     gift"?

          Is life not a gift of the Gods?  Every time I step up to the
     altar in circle, should  I not offer up the best of myself in
     Their service?

          A little child will pick up a stick or a rock off the
     street, and give it to you because he loves you.  It's all he has
     to give.  We have so much more.  The Gods gave us life; they gave
     us the tools to mold it.  By intellect, willpower, emotion, we
     become who and what we are.  If we use those tools, what we offer
     to the Gods is surely a more acceptable thing to give.

          My Dad didn't have the easiest or the best of life.  Yet,
     though he had to work six days out of seven most of his life to
     make a home for Mom and me, he did it with a right good will.  He
     learned everything he could; he did what he had to and a good
     deal extra; he loved life, nature and his family.  He left a leg-
     acy in the hearts and minds of those who knew him that will not
     soon be forgotten.  I can only hope that when it's time for my
     final "harvesting", I can make as acceptable an offering as he.

     And that's the way it looks from here.
     ___Gary Dumbauld, editor.
     ..........from RMPJ 12/86
                                                                         632

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     This article is excerpted from the Rocky Mountain Pagan Journal.
     Each issue of the Rocky Mountain Pagan Journal is published by
     High Plains Arts and Sciences; P.O. Box 620604, Littleton Co.,
     80123, a Colorado Non-Profit Corporation, under a Public Domain
     Copyright, which entitles any person or group of persons to
     reproduce, in any form whatsoever, any material contained therein
     without restriction, so long as articles are not condensed or
     abbreviated in any fashion, and credit is given the original
     author.!

                          CONCERNING THE HEYOKAH
                        Copyright 1987, T. W. Moore

          Hello, people!  Before I get to the subject of this little
     piece, let me give you a bit of information as to its roots.

          Recently I have been doing a lot of writing, horror stories
     for the most part, and this article grew out of that.  It is also
     derived from a dream that I had not too long ago and something
     that has puzzled me until recently.  Now, with all that out of
     the way, let's get to it.

          Those of you who are familiar with Native American beliefs
     already have an idea of what a heyokah is.  For the benefit of
     those who aren't, I'll try to briefly describe him for you.  Who
     knows?  There may well be a counterpart in your own tradition.

          The word heyokah comes from the Lakotah (Sioux) and is used
     in reference to a particular type of shaman.  According to
     tradition, the heyokah is one who has "dreamed of the Thunder
     Spirits."  This dream bestows great powers upon the medicine
     man/medicine woman, one of which is reputed to be an ability to
     influence storms.  However, these powers have their price in that
     the shaman becomes a "contrary/"  If you've seen the movie Little
     Big Man, then you have seen a sample of the heyokah's antics.  Of
     course, this was a parody of the real thing, but our subject does
     do a lot of clowning around in reverse.

          Now I've read quite a bit on the subject (there's a lot out
     there, too), but still couldn't put it together.  There seemed to
     be something missing!  It's only in the last month or so that
     it's become clear to me and I'd like to share my insights with
     you.
                                                                         633

          Probably the greatest barrier to my understanding was the
     one created by language.  Not being able to speak Lakotah, and
     additionally not knowing the culture, I lost something in the
     translation.  Here's the whole picture, as I see it anyway.

          In his vision, the heyokah comes into direct contact with
     the life-force itself.  This is symbolized by the Thunder Spirits
     that he dreams of.  When this occurs, a death/rebirth sequence is
     begun, which gives the shaman the capacity to control some of the
     manifestations of life-force.  This would include an ability to
     influence storms and, as is typical of the shamanic experience,
     the power to heal.  He also becomes a very potent teacher.  This
     last is where the "contrariness" comes into focus, in two ways.
     The first is that the heyokah is teaching us about our selves.
     By "mirroring" all of our doubts, fears, hatreds, weaknesses,
     etc. he forces us to examine what we really are.  For example, if
     you have any self-hatred (a common malady in our society) this
     sacred teacher will make you look at it.  The second aspect of
     his mirroring is that, as we are taught, the heyokah heals us of
     our hurts.  This is the most important and remarkable part of the
     holy man's clowning.  For this wonderful shaman takes our pain
     and transforms it into laughter.  And what can heal a human
     beings faster than to laugh at ourselves?

          As you can see, these "sacred clowns" had a very important
     role in traditional societies.  And personally, I think we could
     use a few more of them in today's world.

                             Suggested Reading

     SEVEN ARROWS, Hyemeyosts Storm .

     SONG OF HEYOKAH, Hyemeyosts Storm .

     LAME DEER: SEEKER OF VISIONS, Richard Erdoes and Lame Deer.

     SHAMANIC VOICES, Joan Halifax.

          If anyone would like to respond to this or has anything to
     share with me, please write to me c/o Post Office Box 11125,
     Englewood, CO  80110

     ..........  FROM RMPJ, 2/3/1987
                                                                         634

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               FULL MOON RITUAL  GROUP

     The Esbat takes place on the  nights of the New Moon and the  nights of
     the  Full Moon.  On these nights,  the Coven  usually does  any kind of
     magical work  and business they need to. It is enacted, hopefully every
     Full Moon.

     Set up: Place a candle in  each of the four cardinal directions.Lay the
     rest of the tools  on the altar cloth or  near it. The altar can  be on
     the  ground, a table,  a rock or  a stump.  The altar should  be in the
     center or just north of center of the Circle. Light the six candles and
     the incense, start the music and begin the ritual.

                    THE RITUAL
     Facing North, the High Priest and Priestess kneel in front of the altar
     with him to her right.  She puts the bowl of water on the altar, places
     the point of her athame in it and says:

          "I  exorcise thee, O  Creature of Water,  that thou  cast out from
     thee all impurities and uncleanliness of the world of phantasm;  in the
     names of Cernunnos and Aradia"

     She then puts down her  athame and holds up the bowl of water with both
     hands. The  High Priest puts  the bowl of  salt on the  altar, puts his
     athame in the salt and says:

          "Blessings  be upon this Creature  of Salt; let  all malignity and
     hindrance  be  cast forth  hencefrom, and  let  all good  enter herein;
     wherefore so  I bless  thee,that thou  mayest aid me,  in the  names of
     Cernunnos and Aradia."

     He then puts down his athame and pours the salt into the bowl  of water
     the High  Priestess is  holding. The High  Priest then stands  with the
     rest of the Coven outside the Circle. The High Priestess then draws the
     Circle with the  sword, leaving a gap  in the Northeast section.  While
     drawing the Circle,  she should  visualize the power  flowing into  the
     Circle from off the end of the sword. She draws the Circle in a East to
     North or deosil or clockwise direction. She says:

          "I conjure  thee, O  Circle of  Power, that  thou beest  a meeting
     place of  love and joy and  truth; a shield against  all wickedness and
     evil;  a boundary  between men  and the  realms of  the Mighty  Ones; a
     rampart and protection that   shall preserve and contain the power that
     we shall raise within thee. Wherefore do I bless thee and consecrate
     thee, in the names of Cernunnos and Aradia."
                                                                         635

     The High Priestess lays down the sword and admits the  High Priest with
     a  kiss  while spinning  him deosil  and whispers"Bless  Be" .  He then
     admits a  women the same way. Alternate male female male. Then the High
     Priestess  finishes closing the Circle  with the sword.  She then names
     three  witches to help strengthen  the Circle. The  first witch carries
     the  bowl  of  consecrated  water  from  East  to  East  going  deosil,
     sprinkling the perimeter as she/he goes. They then sprinkle each member
     in turn. If the witch is male, he sprinkles the High Priestess last who
     then sprinkles  him. If female she sprinkles  the High Priest last, who
     then sprinkles her. The bowl is replaced on the altar. The second witch
     takes the incense burner around the  perimeter and the third takes  one
     of the altar  candles. While  going around the  perimeter, each  person
     says:

          "Black spirits and white,
          Red spirits and grey,
          Harken to the rune I say.
          Four points of the Circle, weave the spell,
          East, South, West, North, your tale tell.
          East is for break of day,
          South is white for the noontide hour,
          In the West is twilight grey,
          And North is black, for the place of power.
          Three times round the Circle's cast.
          Great ones, spirits from the past,
          Witness it and guard it fast."

     All  the Coven  pickup their athames  and face  the East  with the High
     Priest and  Priestess in front,  him on  her right. The  High Priestess
     says:

          "Ye Lords of the Watchtowers of the East, ye Lords of Air;
          I do summon, stir, and call you up to witness our rites     and to
     guard the
             Circle."

     As she speaks she draws the Invoking Pentagram of Earth in the air with
     her athame:
                               2 7
                            4       5
 
                            6 1    3
     The High Priest and the rest of the Coven copy her movements with their
     athames. The High Priestess turns and  faces the South and repeats  the
     summoning:

          "Ye Lords of the Watchtowers of the South, ye Lords of Fire;
                       I dosummon,stirand callyouup, towitnessour ritesandto
     guard
              the Circle."

     She does the same pentagram and then faces West and says:

          "Ye Lords of the Watchtowers of the West, ye Lords of  Water,   ye
     Lords of Death and Initiation; I do summon,  stir, and call you  up, to
     witness our rites and to guard the Circle."
                                                                         636

     She faces North with rest of the Coven and says:
 
          "Ye Lords of the Watchtowers of the North, ye Lords of E a r t h ;
     Boreas,
                       thougentleguardian oftheNorthernPortals; thoupowerful
     God and
                       gentleGoddess;we dosummon,stirandcallyou up,towitness
     our
              rites and to guard the Circle."

     The Circle  is completed  and sealed. If  anyone needs to  leave, agate
     must be  made. Using  the sword,  draw out  part of  the Circle with  a
     widdershins or counterclockwise stroke.  Immediately reseal it and then
     repeat the opening and closing when the person returns.
     In this part of the  ritual, the Goddess becomes incarnate in  the High
     Priestess.  The High  Priestess stands in  front of the  altar with her
     back to it. She holds  the wand in her  right hand the scrounge in  her
     left. She  crosses her wrists and  crosses the wand and  scrounge above
     them while holding them close to her breast. The High  Priest stands in
     front of her and says:

          "Diana, queen of night
          In all your beauty bright,
          Shine on us here,
          And with your silver beam
          Unlock the gates of dream;
          Rise bright and clear.
          On Earth and sky and sea,
          Your magic mystery
          Its spell shall cast,
          Wherever leaf may grow,
          Wherever tide may flow,
          Till all be past.
          O secret queen of power,
          At this enchanted hour
          We ask your boon.
          May fortune's favor fall
          Upon true witches all,
          O Lady Moon!"

     The High Priest kneels before the High Priestess and gives her the Five
     Fold Kiss; that is, he kisses her on both feet, both knees,  womb, both
     breasts,  and the lips, starting with the  right of each pair. He says,
     as he does this:

          "Blessed be thy feet, that have brought thee in these ways.
          Blessed be thy knees, that shall kneel at the sacred altar.
          Blessed be thy womb, without which we would not be.
          Blessed be thy breasts, formed in beauty.
          Blessed be thy lips, that shall utter the Sacred Names."
 
     For the  kiss on the lips,  they embrace, length to  length, with their
     feet touching each  others. When he  reaches the womb, she  spreads her
     arms wide,  and the same  after the  kiss on the  lips.The High  Priest
     kneels again and invokes:
 
                                                                         637

          "I invoke thee and call upon thee, Mighty Mother of us a  l  l  ,
     bringer of all fruitfulness; by seed and root, by bud and stem, by leaf
     and flower and fruit, by life and love  do  I  invoke  thee to  descend
     upon the body of this thy     servant and priestess."

     During this invocation he  touches her with his right forefinger on her
     right breast,  left breast, and womb,  repeats the set and  finally the
     right  breast. Still kneeling,  he spreads his arms  out and down, with
     the palms forward and says:

          "Hail Aradia! From the Amalthean Horn
          Pour forth thy store of love; I lowly bend
          Before thee, I adore thee to the end,
          With loving sacrifice thy shrine adore.
          Thy foot is to my lip
          (he kisses her right foot)
          my prayer up borne
          Upon the rising incense smoke; then spend
          Thine ancient love, O Mighty One, descend
          To aid me, who without thee am forlorn."

     The High Priest stands up and steps backwards. The High Priestess draws
     the Invoking Pentagram of  Earth in the air  with the wand and  says as
     the Goddess:

          "Of the Mother darksome and divine
          Mine the scrounge, and mine the kiss;
          The five point star of love and bliss
          Here I charge you in this sign."

     The High Priest starts off by saying:

          "Listen to the words of the Great  Mother; she who of old was also
     called among man Artemis,  Astarte, Athene, Dione, Melusine, Aphrodite,
     Cerridwen, Dana, Arianhod, Isis and by many other names."
                                                                         638

     The High Priestess, who should be in a trance, says as the Goddess:

          Whenever you have need of anything, once in a month, and better it
     be  when the Moon is full, then  shall ye assemble in some secret place
     and adore the spirit of me, who am Queen of all witches. There shall ye
     assemble, ye who are     fain to  learn all  sorcery, yet have  not won
     its deepest    secrets;  to  these will  I  teach things  that  are yet
     unknown.  And ye shall be free  from slavery; and as a  sign that ye be
     really free,  ye shall be naked in your rites; dance, sing, feast, make
     music  and  love, all  in my  praise. For  mine is  the ecstasy  of the
     spirit, and  mine also is  joy on earth;  for my law  is love  unto all
     beings. Keep   pure  your highest  ideal; strive  ever towards  it; let
     naught stop you or turn  you aside. For mine is the cup of  the wine of
     life,  and the  Cauldron  of Cerridwen,  which  is  the Holy  Grail  of
     Immortality. I  am the gracious Goddess, who gives the gift of joy unto
     the heart of man. Upon   Earth,  I  give  the knowledge  of  the spirit
     eternal; and beyond death, I give peace and freedom, and reunion with
     those who have gone before. Nor do I demand  sacrifice; for behold I am
     the Mother of  all living things,  and my love  is poured out  upon the
     earth. I who am the white Moon     among the stars,  and the mystery of
     the waters, and the desire  of the heart  of man,  call unto  thy soul.
     Arise, and come unto me. For I am the soul of nature, who gives life
     to the universe. From me all things proceed, and unto me    all  things
     must return; and before my face, beloved of  Gods  and  men, let  thine
     innermost  divine self be enfolded in  the rapture of the infinite. Let
     my  worship be within the heart that rejoiceth; for behold, all acts of
     love and  pleasure  are my rituals.  And therefore let  there be beauty
     and  strength,  power and  compassion,  honor and  humility,  mirth and
     reverence within you. And thou who seekest to     seek for me, know thy
     seeking and yearning shall avail   thee  not  unless  thou knowest  the
     mystery;  and  if  that which  thou  seekest  thou  findest not  within
     thee,thou  will never  find it  without thee. For  behold, I  have been
     with thee from  the beginning; and I  am that which is  attained at the
     end of desire."

     The High Priest faces the Priestess and says:

          "We  thank  you  Our Lady  for  attending  our rites.  We  bid you
     farewell
              till next we call you. Blessed Be."
                                                                         639

     The Witches' Creed should be said by the entire Coven.

          "Hear now the words of the witches,
          The secrets we hid in the night,
          When dark was our destiny's pathway,
          That now we bring forth into the light.
          Mysterious Water and Fire,
          The Earth and the wide ranging Air,
          By hidden quintessence we know them,
          And will keep silent and dare.
          The birth and rebirth of all nature,
          The passing of winter and spring,
          We share with the life universal,
          Rejoice in the magical ring.
          Four times in the year the Great Sabbat
          Returns, and the witches are seen
          At Lammas and Candlemas dancing,
          On May Eve and old Hallowe'en.
          When day time and night time are equal,
          When sun is at greatest and least,
          The four lesser Sabbats are summoned,
          Again witches gather in feast.
          Thirteen silver moons in a year are,
          Thirteen is the Coven's array.
          Thirteen times at Esbat make merry,
          For each golden year and a day.
          The power was passed down the ages,
          Each time between woman and man,
          Each century unto the other,
          Ere time and ages began.
          When drawn is the magical circle,
          By sword or athame of power,
          It's compass between the two worlds lies,
          In the land of shades that hour.
          This world has no right to know it,
          And the world beyond will tell naught.
          The oldest of gods are invoked there,
          The Great Work of Magic is wrought.
          For two are the mystical pillars,
          That stand at the gate of the shrine,
          And two are the powers of nature,
          The forms and the forces of the divine.
          The dark and the light in succession,
          The opposites each unto each,
          Shown forth as a God and a Goddess:
          This did our ancestors teach.
          By night he's the wild wind's rider,
          The Horn'd One, the Lord of the Shades.
          By day he's the King of the Woodland,
          The dweller in green forest glades.
          She is youthful or old as she pleases,
          She sails the torn clouds in her barque,
          The bright silver lady of midnight,
          The crone who weaves spells in the dark.
          The master and mistress of magic,
          They dwell in the deeps of the main,
          Immortal and ever renewing,
          With power to free or to bind.
                                                                         640

          So drink the good wine to the Old Gods,
          And dance and make love in their praise,
          Till Elphames's fair land shall receive us
          In peace at the end of our days.
          And Do What Thou Wilt shall be the challenge,
          So be it in love that harms none,
          For this is the only commandment,
          By magic of old, be it done!
          Eight words the Witches Creed fulfill:
          If It Harms None, Do What Thou Will!

     The High Priest faces the Coven, raises his arms wide and says:
          "Bagabi lacha bachabe
          Lamac cahi achababe
          Karellyos
          Lamac lamac bachalyas
          Cabahagy sabalyos
          Baryolos
          Lagaz atha cabyolas
          Samahac atha famolas
          Hurrahya!"

     The High Priestess and the Coven repeat:

          "Hurrahya!"

     The High  Priest and  High Priestess  face the altar.  The High  Priest
     continues:

          "Great God Cernunnos, return to Earth again!
          Come to my call and show thy self to men.
          Shepherd of Goats, upon the wild hill's way,
          Lead thy lost flocks from darkness unto day.
          Forgotten are the ways of sleep and night
          Men seek for them, whose eyes have lost the light.
          Open the door of dreams, whereby man come to thee.
          Shepherd of Goats, O answer unto me!"

     The High Priest and the rest of the Coven then say:

          "Akhera goittiakhera beitti!"
                                                                         641

     This invocation can be said by anyone or everyone.

          "Diana of the rounded moon,
          The Queen of all enchantments here,
          The wind is crying through the trees,
          And we invoke thee to appear.
          The cares of day departed are,
          The realm of might belongs to thee;
          And we in love and kinship join
          With all things wild and free.
          As powers of magic round us move,
          Now let time's self dissolve and fade.
          Here in the place between the worlds
          May we be one with nature made.
          Thy consort is the Horn'd One,
          Whose sevenfold pipes make music sweet.
          Old Gods of life and love and light,
          Be here as merrily we meet!
          For ye the circle's round we tread,
          And unto ye the wine we pour;
          The sacred Old Ones of this land,
          Ye we invoke by ancient lore
          By magic moon and pagan spell,
          By all the secrets of the night,
          Dreams and desires and mystery,
          Borne on the moonbeams' silver light.
          Now may we hear, or may we see,
          Or may we know within the heart,
          A token of true magic made,
          Ere from this circle we depart."

     Pause and wait in  silence. There may come a sound, an  outward sign or
     inner  vision.  When you  feel the  time is  right,  end the  period of
     silence by bowing towards the altar and saying:

          "O GoddessQueen of Night,
          O Horn'd One of might,
          In earth and sky and sea
          May peace and blessing be!"

     Relax. You can also do any other magic craft at this time.
          The Coven, except  for the High Priestess  and High Priest,arrange
     themselves  around  the  perimeter   of  the  circle,  man   and  woman
     alternately as far as possible, facing the center.
          The High Priestess and High Priest  stand facing each other in the
     center of the circle, she with her back to the altar, he with  his back
     to the South.
          The High Priest kneels before the High Priestess and gives her the
     Five Fold Kiss; that is, he kisses her  on both feet, both knees, womb,
     both breasts,  and the lips, starting  with the right of  each pair. He
     says, as he does this:

          "Blessed be thy feet, that have brought thee in these ways.
          Blessed be thy knees, that shall kneel at the sacred altar.
          Blessed be thy womb, without which we would not be.
          Blessed be thy breasts, formed in beauty.
          Blessed be thy lips, that shall utter the Sacred Names.
                                                                         642

     For the  kiss on the lips,  they embrace, length to  length, with their
     feet touching each  others. When he reaches  the womb, she spreads  her
     arms wide, and the same after the kiss on the lips. The  High Priestess
     then  lays  herself   down,  face  upwards,with   her  arms  and   legs
     outstretched to form the Pentagram.
          The High  Priest fetches  the veil  and spreads  it over the  High
     Priestess's  body, covering her from  breasts to knees.  He then kneels
     facing her, with his knees between her feet.
          The High Priest calls a  woman witch by name, to bring  his athame
     from the altar.  The woman does  so and stands with  the athame in  her
     hands, about a yard to the West of the High Priestess's hips and facing
     her.
          The  High Priest calls a male witch  by name, to bring the chalice
     of  wine from the altar. He does so  and stands with the chalice in his
     hands, about a yard to the East of the High Priestess's hips and facing
     her.
          The High Priest delivers the invocation:

             "Assist me to erect the ancient altar, at which in days past
              all worshipped;
          The altar of all things.
          For in old time, Woman was the altar.
          Thus was the altar made and placed,
          And the sacred place was the point within the center of the
             Circle.
          As we have of old been taught that the point  within the center is
     the
             origin of all things,
          Therefore should we adore it;
          Therefore whom we adore we also invoke.
          O Circle of Stars,
          Whereof our father is but the younger brother,
          Marvel beyond imagination, soul of infinite space,
          Before whom time is ashamed, the mind bewildered, and the
             understanding dark,
          Not unto thee may we attain unless thine image be love.
          Therefore by seed and stem, root and bud,
          And leaf and flower and fruit do we invoke thee,
          O Queen of Space, O Jewel of Light,
          Continuous on of the heavens;
          Let it be ever thus
          That men speak not of thee as One, but as None;
          And let them not speak of thee at all, since thou art
             continuous.
          For thou art the point within the Circle, which we adore;
          The point of life, without which we would not be.
          And in this way truly are erected the holy twin pillars;
          In beauty and strength were they erected
          To the wonder and glory of all men."

     The High Priest  removes the  veil from the  High Priestess's  body,and
     hands it to the woman witch, from whom he takes his athame.
          The High  Priestess rises and  kneels facing  the High  Priest,and
     takes the chalice from the man witch. (Note that both of these handings
     over  are  done without  the  customary  ritual  kiss.The  High  Priest
     continues the invocation:

          "Altar of mysteries manifold,
                                                                         643

          The sacred Circle's secret point
          Thus do I sign thee as of old,
          With kisses of my lips anoint."

     The High Priest kisses the High Priestess on the lips, and continues:

          "Open for me the secret way,
          The pathway of intelligence,
          Beyond the gates of night and day,
          Beyond the bounds of time and sense.
          Behold the mystery aright
          The five true points of fellowship...."

     The High Priestess holds up the chalice, and the High Priest lowers the
     point of  his athame into  the wine. Both use  both of their  hands for
     this. The High Priest continues:

          "All life is your own,
          All fruits of the Earth
          Are fruits of your womb,
          Your union, your dance.
          Lady and Lord,
          We thank you for blessings and abundance.
          Join with us, Feast with us, Enjoy with us!
          Blessed Be.

          Then, either  the High Priestess or  one of the  other women draws
     the  Invoking Pentacle  of Earth in  the air  above the  plate with the
     athame. The  High Priest hands his  athame to the woman  witch and then
     places both  his hands round those  of the High Priestess  as she holds
     the chalice. He kisses her, and she sips the  wine; she kisses him, and
     he sips the wine. Both of them keep their hands round the chalice while
     they do this.
          The  High Priest then takes  the chalice from  the High Priestess,
     and they both rise to their feet.
          The High  Priest hands the chalice  to a woman witch  with a kiss,
     and she  sips. She gives it to a man  with a kiss.the chalice is passed
     around the Coven, man to woman, with a kiss each time, until the entire
     Coven has sipped the wine. the chalice can be refilled  and any one can
     drink from  it without repeating the  ritual once the chalice  has gone
     around once.
          The  woman lays down  her athame and  passes the cakes  to the man
     with a kiss, he passes them back with a kiss and they are passed around
     the Coven the  same way the wine was. Be sure  to save some of the wine
     and some cake for  an offering to the Earth and the  Little Folk. After
     the meeting,leave the offering outside of the house if working indoors,
     or  behind in  the woods  or field,when  you leave  if you  are working
     outdoors.
     The  High Priestess  faces East,with her  athame in her  hand. The High
     Priest stands to  her right with the rest of the  Coven behind them. If
     any tools  have been  consecrated, they  should be  held by  the person
     furthest to the back. The Maiden stands  near to the front to blow  out
     each candle in turn. The Priestess says:
                                                                         644

          "Ye Lords of the Watchtowers of the East, ye Lords of Air;
          we do thank you for attending our rites; and ere ye depart
          to your pleasant and lovely realms, we bid you hail and
     farewell
             ....Hail and farewell."

     As she speaks, she draws the Banishing Pentagram of Earth in the air in
     front of her thus, each time:
                               2 7
                            4       5
 
                            6 1    3
     The  rest of the Coven copy  the Pentagram and chorus  in on the second
     hail and farewell. The Maiden blows  out the candle and the Coven faces
     the south and the High Priestess says:
 
          "Ye Lords of the Watchtowers of the South, ye Lords of Fire;
                       we dothankyou forattendingour rites;andere yedepartto
     your
                       pleasant  and  lovely realms,  we  bid  you hail  and
     farewell....Hail and
              farewell."

     She turns to the West and says:

          "Ye Lords of the Watchtowers of the West, ye Lords of Water;
          ye Lords  of Death and Initiation;  we do thank  you for attending
     our
                     rites;and ereyedepartto yourpleasantandlovely realms,we
     bid you
             hail and farewell....Hail and farewell."

     She turns to the North and says:

          "Ye Lords of the Watchtowers of the North, ye Lords of Earth;
              Boreas, thou gentle guardian of the Northern Portals;
                       thoupowerfulGod, Thougentle Goddess;wedo thankyou for
     attending
                       our rites; andere yedepart for yourpleasant andlovely
     realms, we
              bid you hail and farewell....Hail and farewell."
 
     This ends the Circle.   Bless Be.

       (Via Seastrider, responsible for the typing and Ravensong for editing
     into ASCII)
                                                                         645

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Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

                                THE WISE GOODWIFE

         "Gramma, I feel hot."
         "Lands, child, on a cool fall day like this?  Come here and let me
     feel of your forehead.  Tsk!  Feels like fever.  Off to bed with you!"
         "Gramma, I don't feel good."
         "I know, child, I know.  I reckon it's time to ask Goody Hawkins
     to help us."
         "Who's Goody Hawkins?"
         "Hush, now, try to sleep.  I'll come back soon."
         "Gramma, where did you go?"
         "Out into the woods back of the farm, child."
         "Why, Gramma?"
         "To get Goody Hawkins' help."
         "Who's Goody Hawkins?"
         "Well, that's a long story."
         "Tell me a story, Gramma."
 
         Well, you know 'bout the pilgrim days, Thanksgiving and all.
     Those people way back then, that first time, were giving thanks that
     they'd lived a whole year in a whole new country, without too many of
     'em dyin'.
         Lotta times you see pictures, drawings, with lots of Indians
     standin' there to welcome them folks.  Well, 'taint so.  Weren't
     nobody there when they got off that boat, not but one Indian, all
     alone.  Hist'ry books say it was him, Squanto, as taught them first
     folks how to live through one of our winters -- ice 'n sleet 'n snow
     'n all, not like they had back in England, where they come from.  But
     that ain't rightly so, neither.  Squanto, and a few other friendly
     Indians as wandered in later, they taught the menfolk.  But the women,
     those days, well, they weren't s'posed to be important, even though
     they did most o' the work, so we don't hear 'bout them much.
         Well, a woman come off'n that boat, not quite yet old as your
     mamma, and her name was Grace Hawkins, but ever' one called her Goody
     Hawkins.  "Goody" is short for "good wife", and it's like callin' a
     lady "Missus" today.
         Goody Hawkins was young and pretty, though you couldn't tell that
     very well, 'cause in those days the womenfolk wore long skirts and
     long sleeves and bonnets to tuck in and hide their hair.  So Goody
     Hawkins had beautiful long brown hair, though you couldn't see it, and
     skin soft as the skin of a peach.  But she had a nice young husband
     who loved her very much, and he knew how pretty she was.
         And Goody Hawkins was one more thing that made her very special:
     she was a wise woman, who knew plants and herbs and roots and barks to
     make sick people feel better.  They didn't have doctors like we do
     now, just a lot of men who figured if you were sick your blood was bad
     and so they'd make you bleed.  That got people sicker, more often than
     not.  They thought they were real smart, them old doctors, and maybe
     they were smart about gettin' money from folks.  But they weren't
     smart 'bout the folks themselves, mostly 'cause they were too busy
     listening to each other talking 'bout high-falutin' doctor things in
     big words than listening to the sick bodies of the sick people.
                                                                         646

         But Goody Hawkins was different.  She listened to the people
     talking 'bout what hurt them, and she felt of their heads and wrists
     and looked into their eyes and ears and mouths.  And sometimes she
     didn't seem to look at them at all.  She just closed her eyes and
     looked at them with her heart.  And then she'd go into big clay pots
     and little wooden boxes in her house, and pick out just the thing a
     sick person needed.  And do you know how she knew just the right
     thing, how Goody Hawkins could see with her heart and not just her
     eyes?
         Goody Hawkins was a witch.
         No, not like you dress up at Halloween.  A real witch, a real wise
     woman.  No warts, no wire hair, remember I told you she was pretty.
     And no flying broom, neither.  She didn't need to fly, 'cause she
     could see ev'rything.
         Well, no, she didn't have a crystal ball.  But they way my granny
     told me, and her granny told her, was that she had a big silver bowl,
     a real treasure.  And she'd pour clear rainwater in that bowl, and
     look into it in the nighttime, with just a candle for light.  And they
     say she could see miles away, and even years away.  Into yesterday,
     say, or last year, or ten years ago.  And sometimes, she could see
     tomorrow.
         A cauldron?  Why of course she had a cauldron.  Ever'one did,
     those days, just like we have pots and pans today.  But she only had a
     little one at first--remember, they were poor in them first few years
     in America, and iron costed a lot of money.  Goody Hawkins had just
     the little cauldron she brought with her from home, only as big as my
     big soup pot.
         What did she boil up in her cauldron?  Well, not babies, I can
     tell you that!  It was herbs, mostly, tree bark and roots and such.
     Anise and coltsfoot, simmered with a little sugar or honey, as good a
     cough syrup as you can find nowadays, and even better than some.
     That's a recipe my granny's granny knew, and likely Goody Hawkins as
     well.  Goody Hawkins made ointments from herbs and grease, she made
     soaps for fleas and lice, she brewed teas, she made mashes for cuts
     and bad hurts to make them heal clean and fast.
         But I haven't told you the best part: Goody Hawkins could do
     magic.  Not like making scarves disappear in her fist or pulling
     quarters out of your ear.  I mean spells, oh yes, and special little
     bundles of things in little bags to keep in your pocket or put under
     your pillow.  These had herbs in 'em, yes, and besides that she could
     put in a special rock, maybe, or a little short twig from a certain
     tree, or a piece of paper with secrets written on it, or any such
     small thing.  You could wear one for good luck, sleep on one to have
     good dreams.
         In the nighttime, often, you could see a light shining in Goody
     Hawkins' cottage, warm and bright, and if you listened real hard, you
     might hear words, strong and beautiful, or singing so soft and sweet
     it might have come out of a fairy hill.
         And in the daytime, oh, the smells that came out of that cottage!
     You could tell what was brewing by the smells of the herbs in the
     breeze.  Rosemary, mint, clove and cinnamon, lemon-leaf, basil,
     horehound and lavender.
         And hanging from the ceiling in one corner of the cottage were
     always bunches of drying herbs, filling the whole room with spicyness
     and sweetness.  She brought the little boxes special from her home in
     England, but the rest she got right here, from the meadows and
     forests.
                                                                         647

         One day she was in the forest, gathering plants for medicines.
     Some of the plants were just like at home, she knew them right away.
     Others she didn't know, and them she would look at, and smell, and
     taste of--it was right dangerous, that, but weren't no other way to
     find out about 'em.  This spring day, after their first long hard,
     winter had passed, Goody Hawkins went to pluck a leaf off'n a plant,
     to taste it.
         Suddenly, she heard a crashing in the bushes and a woman's voice
     crying out to her.  She turned around and who should she see but an
     Indian woman, near her own age, come runnin' toward her, talkin' words
     she couldn't understand.  This Indian woman, she snatched that leaf
     from Goody Hawkins and shooed her away from that plant quick as she
     could.  The Indian woman pulled out a thin stick, rounded at one end,
     and waved it so that Goody Hawkins thought the other woman might hit
     her with it, so she backed up, afraid.
         But the Indian woman turned to the plant and commenced to digging
     it out of the ground with her stick, digging up the roots.  The Indian
     woman pulled off the roots and pushed them into Goody Hawkins' hands,
     keeping some for herself.  She put the roots into a deerskin bag, and
     'twas then that Goody Hawkins saw other herbs and things in that bag,
     and figured out that t'other woman was in the woods for just the same
     job as herself, namely, getting herbs.
         Even though they didn't speak each other's language, by
     pantomiming and pointing they could understand each other, and Goody
     Hawkins learned that the leaf she'd been about to eat was deadly
     poison.  But the roots were good eating, roasted or boiled just like a
     potato.  How 'bout that!  Plants are funny that way.
         Goody Hawkins realized she owed her life to the Indian woman, for
     warnin' her off'n them leaves.  But she didn't know just how to thank
     her new friend.  Still, they spent the rest of the day walkin' in the
     woods, an' Goody Hawkins learned more about the new world's plants in
     one day than she could've in weeks if she'd had to figure things out
     for herself.
         And by the end of the day, Goody Hawkins knew some Algonquin, and
     the Indian woman, Namequa, knew some words in English.  Namequa saw
     Goody Hawkins back to the little town and then faded into the trees
     almost like magic.
         Well, the seasons came and went, and Goody Hawkins had her hands
     full trying to keep people well, what with the snakes and unfriendly
     Indians and poisonous plants all around.  The folks couldn't get none
     of the plants they brought with 'em to grow very well, 'cause the
     weather was so different from England's.  That mean that folks weren't
     eatin' right, and 'specially with the children that was bad.  But
     Namequa showed Goody Hawkins plants that were good eating, and Goody
     Hawkins showed the other womenfolk, and for a time the folks there
     lived like Indians, what with the menfolk learnin' to hunt and fish
     from Squanto and the women learnin' to gather wild plants to eat from
     Goody Hawkins and Namequa.
         That first thanksgiving feast, they didn't eat just the corn and
     squash and beans that Squanto showed the men how to grow, they also
     had roasted-seed mush and lamb's-quarters gathered by the women.  All
     those, and the deer the neighboring Indians brought, well, that was
     some dinner!
                                                                         648

         Well, little by little, them folks got settled.  Other ships came,
     with more people, and, later, with cows and other stock.  And then
     Goody Hawkins was busier than ever, 'cause she was s'posed to take
     care of sick animals, too.  Back then, if a cow didn't give milk,
     folks were apt to think the fairies had stolen the milk in the night,
     so 'twas only natural they should ask their wise woman for help.
         Before long, there were babies, too, human and animal, and mothers
     needed Goody Hawkins' help to bring 'em into the world.  Somehow,
     though, through all of this, Goody Hawkins kept time to visit with her
     good friend, and to keep learning, and to look into her silver bowl
     every now and again.
         Well, the years went on, and ever'body got older, and some folks
     just died from getting old.  Goody Hawkins' husband died too, and they
     hadn't any children, so Goody Hawkins should have been alone in the
     world.  But she had her friend Namequa, and every little child in the
     town called her "Aunt Grace"--she wasn't their real aunt, you know, but
     they loved her like she was, 'cause she made them things, like
     sweet-scented pillows, and spicy cookies, and she always listened to
     them when they told her things.  Goody Hawkins had learned a lot from
     Namequa's tribe, and now that she had no husband to take care of, she
     spent more time visiting with her Indian friends, and they learned
     from her too.
         Indian magic is full of drums and dreaming.  Goody Hawkins' magic
     was full of words and wishing.  But she was careful not to let the
     rest of the folks know she was learnin' and teachin' magic.  Why not?
     Well, folks don't like what they don't understand, is all.  People
     were afraid of lots of things in them days, 'specially in a strange
     new place.
         And as more o' them Puritan preachers come over from England, the
     folks would be more secret 'bout visiting Goody Hawkins, not wanting
     the preachers to know they was holding to the old ways.  And the
     preachers, 'specially one Pastor Langford,  looked sidewise and never
     straight on at Goody Hawkins, bein' afraid she might hex 'em or some
     such nonsense.  Well, Pastor Langford thought she was workin' for the
     devil, but he didn't want to say it outright, 'cause folks liked her.
         But even that was changing as Goody Hawkins spent more time with
     Namequa's tribe, and folk got to whispering about it.  There was a
     number of men interested in marryin' to her, after her husband died,
     saying it wasn't right for a woman to live alone, but she didn't care
     'bout any of 'em.  She said no to all of 'em, and some of 'em went
     away mad.  And folk got to saying things outright.
         One lady said she seen Goody Hawkins dancing naked with all them
     Indians.  Another said there was a demon keeping Goody Hawkins
     company, which was why she wasn't wanting to marry again.  Somebody
     else said that it was that demon that killed Goody Hawkins' husband.
     All round town words buzzed like stinging wasps.  Now, when a cow
     wasn't giving milk, it was Goody Hawkins, not the fairies, who they
     thought had stolen it.  Folks began to keep their children away from
     her.  And Pastor Langford came right out and made fiery sermons about
     witches and the devil and sin and punishment.
         Goody Hawkins saw and heard all of this, but what could she do?
     It was her word against the words of respectable folk, and nobody was
     going to believe her.  So she kept silent, kept to herself, and
     waited.
                                                                         649

         She didn't have to wait long.  One evening, she came home from a
     visit to her Indian friends and found her cottage in ruins.  Jars were
     smashed, boxes thrown all over.  The herb-bunches had been torn down
     from the ceiling, her cauldron overturned, Bible verses scrawled all
     over the walls with charcoal from her fireplace.  "Thou shalt not
     suffer a witch to live", they said, and Goody Hawkins felt cold in her
     heart because she knew that the people wanted to kill her.
         And worst of all, her beautiful silver bowl was all bent and
     crushed, like someone had hit it with a hammer.  Goody Hawkins sat
     down at the table in the midst of the mess, and cried.
         She felt helpless and angry.  She wished she really could turn
     people into toads.  She made half-hearted tries at cleaning up, but
     gave it up.  Her heart burned with wanting to hurt the people who'd
     done it, and froze with knowing her life wasn't worth a straw to 'em.
         My granny said, that in that hour the devil did come to her,
     offerin' to kill the townsfolk for her, if she'd give up her soul to
     him, but Goody Hawkins chased him out with her broom.  I think more
     likely, she thought about putting poison in the well-water, but knew
     that not only would that poison the townsfolk, it'd poison the water
     and the earth, and the water and earth hadn't hurt her.  And she knew
     that killing all those folks would poison her soul, too, forever, make
     her sour and angry as a real wicked witch.
         So instead, she gathered all her power to her, all her love and
     strength; she threw down her hiding bonnet, and shook out her hair,
     which was getting grey by now, and walked proud and tall out into the
     town square.  The folks began to gather round, saying hateful things.
     But Goody Hawkins lifted up her arms and began to sing, strong and
     sweet, in the old tongue that nobody but wise folk could speak
     anymore.  And when the folks saw that their words couldn't hurt her,
     they commenced to pick up stones to throw at her.
         But before they could throw their stones, the preachers came and
     said she'd have to have a proper trial.  So soldiers took Goody
     Hawkins away with them, away from the shouting people, and she was
     still singing as they locked her up.
         They tried to get her to tell them things, like was she partners
     with the devil, and had she hexed people and animals, and did she have
     a demon helper, and did she change into a cat to steal milk, but she
     never did nothing but close her eyes and sing softly, smiling like she
     saw something beautiful.  So finally they gave up and took her to the
     courthouse.
         There all kinds of people told stories about Goody Hawkins and
     things she'd never really done.  And all through it, Goody Hawkins
     stood tall, and looked straight in the faces of the folks as was doing
     the telling.  When ever'one was through with their lyin', the judge
     asked Goody Hawkins had she anything to say.
         Goody Hawkins looked round at the folks, looking like your momma
     when she's gonna scold you, and began tellin' each one what she'd done
     for them.  This one wouldn't be alive if Goody Hawkins hadn't helped
     his mother with the birthing.  That one's daughter was deathly sick
     with fever, and Goody Hawkins cured her.  The other one's cows were
     dropping down dead before Goody Hawkins found out they were eating
     poisonous leaves.  There wasn't one person in that courtroom Goody
     Hawkins hadn't helped somehow over the years.  And folks were looking
     like you do when you're getting a scolding and you know you've been
     wrong.
                                                                         650

         But Pastor Langford butted in and said that Goody Hawkins must
     have led the cows to the poison leaves, she must have made the little
     girl sick, she must have put a hex on the mother so her baby had
     trouble being born.  And even though some folks still looked
     uncertain, the rest of 'em started howling for Goody Hawkins to die,
     and that was that.
         They took her out to the town square where there was a big oak
     tree, to hang her onto it.  Some soldiers held the crowd back, while
     two of the others tied Goody Hawkins up, tied a rope around her neck,
     and threw the other end over one of the branches of the tree.  Goody
     Hawkins wasn't scared to die, but she was scared of the pain, though
     she didn't let the people see that.  She looked out at them and
     smiled, and was glad to see some people quit their shouting and look
     worried.
         Pastor Langford come up, looking nervous, and said, "Do you wish
     to confess your sins?  You may yet be forgiven and reach Heaven."
         Goody Hawkins just smiled and said, "I have nothing to confess or
     be forgiven for, nothing I am ashamed of.  I want no part of your
     heaven."
         The preacher fairly threw a fit right there, choking and
     stuttering, he wanted so bad to cuss and swear at her but couldn't in
     front of the townsfolk.  So he just pointed to the soldier holding the
     end of the rope, and he commenced to hauling on it.
         Goody Hawkins felt the rope tighten and her ears started to ring,
     and she took what she was sure was her last breath.  But suddenly
     there was a scream, and the rope went loose.  Her head cleared, she
     looked around, and saw the soldier who'd been pulling her up holding
     onto his arm, where there was an arrow sticking out of it.
         Folks was shouting and running all over the place, and Goody
     Hawkins saw that a whole tribe of Indians had come out of the woods
     like magic with bows and arrows and spears and all.  The soldiers
     couldn't get a clear shot at none of the Indians, what with folks
     running round like ants when their hill gets kicked over.  And in the
     middle of all that hollerin' and confusion, Goody Hawkins felt a sharp
     blade between her wrists, cutting the ropes that tied her.
         There was two Indians there, a big young man and Goody Hawkins'
     friend Namequa who held a finger to her lips to shush her.  The young
     man scooped Goody Hawkins up in his arms, and ran into the woods
     carrying her.
         All of a sudden, the Indians disappeared like morning mist, and
     when the folks looked round, Goody Hawkins was gone too.
         The folks never saw her again, and Namequa's tribe were never as
     friendly to them.  Goody Hawkins' cottage was just left to fall down
     and rot, and nothing in it was ever touched.  But some folks was sorry
     Goody Hawkins was gone, 'specially when they got sick, or their
     children or animals.  And one day a mother whose little baby was sick
     as could be and nobody could help her, she went into the woods by
     herself, carrying an iron pot.  She walked into a clearing, and
     waited, listening.  The woods got quiet, like they were listening too,
     and the lady commenced to talking about the baby's problem and asking
     for help of whoever was listening.
         She put the pot down, turned around, and walked out of the woods
     without looking back.  The next day, she came back, and where she'd
     left the pot, there was a little bundle of herbs, wrapped up in a soft
     deerskin.  She ran home with it, and made it into tea for her baby,
     and the baby got better.
                                                                         651

         Well, word of the cure got round among the womenfolk.  Real quiet
     like, it got round, not like the lies 'bout Goody Hawkins had gotten
     round before.  They kept it a secret from the preachers, and after a
     while the preachers forgot about Goody Hawkins.
         And ever' once in a while, a woman would slip away from the town,
     out into the woods, carrying some small thing, that she thought Goody
     Hawkins might be able to use, knowing that Goody Hawkins was out there
     somewhere, and would hear them.  And always there would be an herb
     packet there the next day, or a little charm, or some such.
         As the years went by, the herb packets stopped appearing, but the
     woman who turned back would see a shaft of light fall on some plant,
     and would take of that back home with her.  And finally, even that
     stopped, but somehow the help always came, somebody got better.  There
     was a song, too.  My granny's granny taught her this song, and my
     granny taught it to me, to sing to Goody Hawkins when we needed help:
 
 
         With heavy heart I come and stand
                     The oak and bonny ivy,
                A gift to offer in my hand.
                        The hazel, ash and bay tree.

             How can I hope for any good
                       The oak and bonny ivy,
                By standing in the empty wood?
                     The hazel, ash and bay tree.

             But I will trust and dry my tears,
                     The oak and bonny ivy,
                And know that the Wise Goodwife hears.
                     The hazel, ash, and bay tree.

     Tsk!  Asleep already.  Good.
 
 
         "Child, what are you doing out of bed?"
         "I feel better, gramma!"
         "Let me feel of your forehead.  Well, that's fine."
         "Gramma, can I have my coat?"
         "Where are you going, child?"
         "Out to the woods, gramma."
         "What's that you have there?"
         "It's a picture, gramma, look."
         "Well, that's right nice.  I think I can guess who that is.  And I
     see you've given her back her silver bowl!  She'll be happy.  Off you
     go, then."
         "Bye, gramma.  I'll come back soon."

     (c)copyright 1986, Leigh Ann Hussey.  Used with permission.

     If you enjoyed this story, send $5 to: Leigh Ann Hussey, 2240 Blake St.
     #308, Berkeley,  CA  94704, and I'll send you a nicely typeset copy for
     your  library!
                                                                         652

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Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

                             THE GREAT RITE (SYMBOLIC)
 
             Preparation: the chalice should be filled with wine. A veil of at
     least a yard square is needed preferably of a Goddess color such as blue,
     green, silver, or white.

             The Coven, except for the High Priestess and High Priest,arrange
     themselves around the perimeter of the circle, man and woman alternately as
     far as possible, facing the center.

             The High Priestess and High Priest stand facing each other in the
     center of the circle, she with her back  to the altar, he with his back  to
     the South.

             The High Priest kneels before the High Priestess and gives her the
     Five Fold Kiss; that is, he kisses her on both feet,both knees, womb, both
     breasts, and the lips, starting with the right of each pair. he says, as he
     does this:
 
            "Blessed be thy feet, that have brought thee in these ways.
             Blessed be thy knees, that shall kneel at the sacred altar.
             Blessed be thy womb, without which we would not be.
             Blessed be thy breasts, formed in beauty.
             Blessed be thy lips, that shall utter the Sacred Names."
 
                     Forthekisson thelips,they embrace,lengthtolength,with their
     feet touching each others. When he reaches the womb, she spreads her arms
     wide, and the same after the kiss on the lips.

                     TheHighPriestess thenlays herselfdown,face upwards,with her
     arms and legs outstretched to form the Pentagram.

             The High Priest fetches the veil and spreads it over the High
     Priestess's body, covering her from breasts to knees. He then kneels facing
     her, with his knees between her feet.

                     TheHigh Priestcalls a womanwitch byname, tobring his athame
     from the altar. The woman does so and stands  with the athame in her hands,
     about a yard to the West of the High Priestess's hips and facing her.

                     TheHigh Priestcalls amalewitch byname,to bringthe chaliceof
     wine from the altar. He does so and stands with the chalice in his hands,
     about a yard to the East of the High Priestess's hips and facing her.
                                                                             657

             The High Priest delivers the invocation:
 
            "Assist me to erect the ancient altar, at which in days past all
             worshipped;
             The altar of all things.
             For in old time, Woman was the altar.
             Thus was the altar made and placed,
             And the sacred place was the point within the center of
             the Circle.
                     Aswehave ofold beentaught thatthe pointwithin thecenter is
          the origin of all things,
             Therefore should we adore it;
             Therefore whom we adore we also invoke.
             O Circle of Stars,
             Whereof our father is but the younger brother,
             Marvel beyond imagination, soul of infinite space,
             Before whom time is ashamed, the mind bewildered, and the
             understanding dark,
             Not unto thee may we attain unless thine image be love.
             Therefore by seed and stem, root and bud,
             And leaf and flower and fruit do we invoke thee,
             O Queen of Space, O Jewel of Light,
             Continuous on of the heavens;
             Let it be ever thus
             That men speak not of thee as One, but as None;
             And let them not speak of thee at all, since thou art continuous.
             For thou art the point within the Circle, which we adore;
             The point of life, without which we would not be.
             And in this way truly are erected the holy twin pillars;
             In beauty and strength were they erected
             To the wonder and glory of all men."
 
                     TheHigh Priestremoves theveil fromthe HighPriestess's body,
     and hands it to the woman witch, from whom he takes his athame.

                     TheHigh Priestess risesand kneels facingthe High Priest,and
     takes  the  chalice   from  the  man  witch.  (Note   that  both  of  these
     handings-over are  done without the  customary ritual kiss.The  High Priest
     continues the invocation:
 
            "Altar of mysteries manifold,
             The sacred Circle's secret point
             Thus do I sign thee as of old,
             With kisses of my lips anoint."
 
                     The  High Priest kisses the High Priestess on the lips, and
     continues:
 
            "Open for me the secret way,
             The pathway of intelligence,
             Beyond the gates of night and day,
             Beyond the bounds of time and sense.
             Behold the mystery aright
             The five true points of fellowship...."
 
                                                                             658

                     TheHigh Priestessholdsupthe chalice,andtheHigh Priestlowers
     the point of his  athame into the  wine. Both use both  of their hands  for
     this. The High Priest continues:
 
            "Here where Lance and Grail unite,
             And feet, and knees, and breast, and lip."
 
                     TheHigh Priesthandshis athametothe womanwitchand thenplaces
     both his hands  round those of the High Priestess as she holds the chalice.
     He kisses her, and she sips the wine; she kisses him, and he sips the wine.
     Both of them keep their hands around the chalice while they do this.

                     TheHighPriest thentakesthechalice fromtheHighPriestess, and
     they both rise to their feet.

                     TheHigh Priesthands thechaliceto awoman witchwitha kiss,and
     she sips. She  gives it to a man with a  kiss. The chalice is passed around
     the Coven, man to woman, with a kiss each time, until the entire  Coven has
     sipped the wine.  The chalice can be refilled and any one can drink from it
     without repeating the ritual once the chalice has gone around once.

                     To consecratethe cakes,the woman picksup her athame,and the
     man, kneeling before  her, holds up the dish. the  woman draws the Invoking
     Pentacle of Earth in the air above the plate while the man says:
 
             "O Queen most secret, bless this food into our bodies;
              bestowing health, wealth, strength, joy and peace,
              and that fulfillment of love that is perfect happiness."
 
                     The womanlaysdown herathameand passesthe cakestothe manwith
     a  kiss, he passes  them back with  a kiss  and they are  passed around the
     Coven the same way the wine was. Be sure to save some of the wine and  some
     cake  for  an offering  to  the  Earth  and  the  Little  Folk.  After  the
     meeting,leave  the offering  outside of  the house  if working  indoors, or
     behind in the woods or field, when you leave if you are working outdoors.
 
 
     Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983
     (Transcribed onto computer file by Seastrider)
 
          THE GREAT RITE ACTUAL
 
          Preparation:  the chalice  should be  filled with wine.  A veil  of at
     least a yard square is needed  preferably of a Goddess color such  as blue,
     green, silver, or white.

          The  Coven, except  for  the High  Priestess  and High  Priest,arrange
     themselves around the perimeter of the circle, man and woman alternately as
     far as possible, facing the center.

          The High  Priestess and  High Priest  stand facing  each other  in the
     center of the circle, she with her back to the altar, he with his  back  to
     the South.

          The High  Priest kneels  before the High  Priestess and gives  her the
     Five Fold Kiss; that  is, he kisses her on both feet,both knees, womb, both
     breasts, and the lips, starting with the right of each pair. he says, as he
     does this:
                                                                             659

 
            "Blessed be thy feet, that have brought thee in these ways.
          Blessed be thy knees, that shall kneel at the sacred altar.
          Blessed be thy womb, without which we would not be.
          Blessed be thy breasts, formed in beauty.
          Blessed be thy lips, that shall utter the Sacred Names."
 
          For the  kiss on the  lips, they embrace,  length-to-length,with their
     feet touching each others. When  he reaches the womb, she spreads  her arms
     wide, and the same after the kiss on the lips.

          The  High Priestess then lays herself down, face upwards,with her arms
     and legs outstretched to form the Pentagram.

          The  High  Priest fetches  the  veil  and  spreads it  over  the  High
     Priestess's body, covering her from breasts to knees. He then kneels facing
     her, with his knees between her feet.

          The High Priest delivers the invocation:
 
          "Assist me to erect the ancient altar, at which in days     past all
              worshipped;
           The altar of all things.
           For in old time, Woman was the altar.
           Thus was the altar made and placed,
           And the sacred place was the point within the center of the Circle.
            As we have of old been taughtthat the point within the center is the
           origin of all things,
           Therefore should we adore it;
           Therefore whom we adore we also invoke.
           O Circle of Stars,
           Whereof our father is but the younger brother,
           Marvel beyond imagination, soul of infinite space,
            Before whom  time is  ashamed, the  mind bewildered, and  the
     understanding dark,
           Not unto thee may we attain unless thine image be love.
           Therefore by seed and stem, root and bud,
           And leaf and flower and fruit do we invoke thee,
              O Queen of Space, O Jewel of Light,
           Continuous on of the heavens;
           Let it be ever thus
           That men speak not of thee as One, but as None;
           And let them not speak of thee at all, since thou art continuous.
           For thou art the point within the Circle, which we adore;
           The point of life, without which we would not be.
           And in this way truly are erected the holy twin pillars;
           In beauty and strength were they erected
           To the wonder and glory of all men."
 
          The Maiden fetches her athame from the altar and ritually opens a gate
     way in the Circle. The Coven file through and leave the room. The Maiden is
     the last one through and reseals the  Circle.  The High Priest removes  the
     veil from the High Priestess's body.
                                                                             660

          The High Priestess  rises and kneels facing the High  Priest. The High
     Priest continues the invocation:
 
          "Altar of mysteries manifold,
          The sacred Circle's secret point
          Thus do I sign thee as of old,
          With kisses of my lips anoint."
 
     The High Priest kisses the High Priestess on the lips, and continues:
 
          "Open for me the secret way,
          The pathway of intelligence,
          Beyond the gates of night and day,
          Beyond the bounds of time and sense.
          Behold the mystery aright
          The five true points of fellowship...."
          "Here where Lance and Grail unite,
          And feet, and knees, and breast, and lip."
 
          The  High Priest  and High  Priestess now  have intercourse.This  is a
     private matter between them and  none of the Coven can question  them about
     it. When they are done, one of them ritually opens the Circle and calls the
     rest  of the Coven. When  they are back in the  Circle, it is again sealed.
     The wine is now consecrated.

          A  male witch kneels in front  of the altar before  a female witch. He
     holds up a chalice  of wine and she holds her athame  point down and lowers
     the athame into the wine. The man says:
 
          "As the athame is to the male, so the cup is to the female;
              and conjoined, they become one in truth."
 
          The woman  lays down her  athame on the altar  and kisses the  man who
     remains  kneeling and she accepts the chalice  from him. She sips the wine,
     kisses  him again and he sips, rises, and  gives it to another woman with a
     kiss. The chalice  is passed around  the Coven, man to  woman, with a  kiss
     each time, until  the entire Coven has sipped the wine.  The chalice can be
     refilled and  any one can drink  from it without repeating  the ritual once
     the chalice has gone around once.

          To  consecrate the cakes,  the woman picks up  her athame,and the man,
     kneeling  before  her, holds  up  the dish.  The  woman draws  the Invoking
     Pentacle of Earth in the air above the plate while the man says:
 
          "O Queen most secret, bless this food into our bodies;
          bestowing health,  wealth, strength,  joy  and peace,  and that
     fulfillment of love that is perfect happiness."
 
          The woman lays down her athame and passes the cakes to  the man with a
     kiss,  he passes them back with a kiss and they are passed around the Coven
     the same way the  wine was. Be sure to save some of  the wine and some cake
     for  an offering to the Earth and  the Little Folk. After the meeting,leave
     the offering  outside of  the house  if working indoors,  or behind  in the
     woods or field, when you leave if you are working outdoors.
 
 
     Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert   Hale 1983
     Transcribed to computer file by Seastrider.
                                                                             661

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                   WORLD HEALING MEDITATION  By John Randolph Price
     In the beginning
     In the beginning God
     In the beginning God created the heaven and the earth.
     And God said Let there be light; and there was light.
     Now is the time of the new beginning.
     I am a co-creator with God, and it is a new Heaven that comes.
     as the God Will of God is expressed on Earth through me.
     It the Kingdom of Light, Love, Peace, and Understanding.
     And I am doing my part to reveal its Reality.
     I begin with me.
     I am a living Soul and the Spirit of God dwells in me, as me.
     I and the Father are one, and all that the Father has is mine.
     In Truth, I am the Christ in God.
     What is true of me is true of everyone, for God is all and all is God.
     I see only the Spirit of God in every Soul.
     And to every man woman and child on Earth I say:
     I love you, for you are me. You are my Holy Self!
     I now open my heart.
     and let the pure essence of Unconditional Love pour out.
     I see it as a Golden Light radiating from the center of my being.
     and I feel its Divine Vibration in and through me, above and below me.
     I am one with the Light.
     I am filled with the Light.
     I am illumined by the Light.
     I am the Light of the world.
     With purpose of mind, I sends forth the Light.
     I let the radiance go before me to join the other Lights.
     I know this is happening all over the world at this moment.
     I see the merging Lights.
     There is now one Light. We are the Light of the world.
     The one Light of Love, Peace, and Understanding is moving.
     It flows across the face of the Earth,
     touching and illuminating every soul in the shadow of the illusion.
     And where there was darkness, there is now the Light of Reality.
     And the Radiance grows, permeating, saturating every form of life.
     There is only the vibration of one Perfect Life now.
     All the kingdoms of the Earth respond, and the Planet is alive with
      Light and Love.
     There is total Oneness, and in this Oneness we speak the Word.
     Let the sense of separation be dissolved.
     Let mankind be returned to Godkind.
     Let peace come forth in every mind.
     Let Love flow forth from every heart.
     Let forgiveness reign in every soul.
     Let understanding be the common bond.
     And now from the Light of the world.
     the One Presence and Power of the Universe responds.
     The Activity of God is healing and harmonizing Planet Earth.
     Omnipotence is made manifest.
     I am seeing the salvation of the planet before my very eyes.
     as all false beliefs and error patterns are dissolved.
     The sense of separation is no more; the healing has taken place,
     and the world is restored to sanity.
     This is the beginning of Peace on Earth and Good Will toward all,
     as Love flows forth from every heart, forgiveness reigns in every soul,
     and all hearts and minds are one in perfect understanding.
     It is done. And it is so.
                                                                             662

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                                     How I "Heal"
     by Matrika of PAN - the Psychic Awareness Network

     You asked what forms of healing people do and included things that might
     not be considered healing in the usual sense.  Well, one of my special
     interests is Pagans in Recovery.  This is a group of Pagans who are in
     12-step recovery programs - Alcoholics Anonymous and other self-help groups
     that are based on A.A. such as Gamblers Anonymous, Al-Anon, Narcotics
     Anonymous, Overeater's Anonymous, Adult Children of Alcoholics, Emotions
     Anonymous etc. etc. etc.   If you can think of an obstacle in your life or
     somebody else's, chances are that someone somewhere has started a 12-step
     program to deal with it.

     The problem is that many Pagans, Feminist Priestesses, Shamans, Druids, and
     any other type of Magickal folk you can think of, often don't feel
     comfortable in AA and these related groups.  WHY?  THe meetings CLOSE with
     the Lord's prayer or the "our father" and have many Christian overtones
     taken from the general culture, although they are technically supposed to
     be non-sectarian in their spiritual approach.  Many Pagans in these groups
     find that they have trouble applying the steps of recovery in the context
     of what they believe to find recovery for their specific problems.  This is
     particularly difficult in cases of Alcoholism and Drug addiction - and
     these problems DO exist to a great degree in the Pagan/Magickal communities
     - in which A.A. and Narcotics Anonymous are often the most successful
     treatment approaches available to the average person and that feeling
     excluded from them can mean death, insanity or jail to the person who does
     not find the help they need.

     While living in New England I wrote a series of articles on how to apply
     the steps of recovery in a Pagan/Magickal context in HARVEST - a popular
     newsletter for the Craft in that region, that is now becoming nationwide.
     THe last of these was printed in Yule of 1989, just before I left to move
     here.  At the same time I discovered PAGANS IN RECOVERY had been formed on
     a national basis in Ohio and had a list of a large number of people, as
     well as nationwide contacts for networking.  (Pagans in Recovery is
     published for $8.00 a year  - address Pagans in Recovery Newsletter c/o
     Bekki  6500 S.R. 356 ,   New Marshfield OHIO 45766)

     An interesting note is that we both started doing this work separately and
     originally I also had a network called PANTHEISTS IN RECOVERY.  Neither of
     us had known of the others existence at the time of starting the work and
     taking these names.  Pantheists in Recovery has since merged with the
     national network, as I saw no need to duplicate their excellent efforts.
     Another interesting note is that, in my case, doing this was inspired by
     J.A.C.S. - an organization for Jewish Alcoholics, Chemically dependent
     people and their Significant others.  It had been founded for the same
     purpose by some Jewish folks in A.A. in New York City and has now spread
     across the country, to Canada, and to Israel with several thousand names on
     their mailing lists.  These people also felt the need for support to
     integrate their recovery program with their religion because they were
     non-Christians.

     A very special part of this extended "healing" work for me is that I have
     the support of my partner Koren, the sysop of PAN, who is my partner both
     in the Craft and in our lives together.  Although he is not himself in any
     of these recovery programs, he has been very helpful and supportive of my
     work in reaching out to other Pagans who are also in these groups.
                                                                             663

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                           HOME BLESSING MAGICK

     A home blessing meditation for charging a room:
     o    Sit Straight with palms on lap, take deep breaths, relax,
          and move into a mental space where you activate your
          intuitive senses,
     o    Imagine a cord of energy from your spine connecting you to
          the Earth, and channel energy from the Earth through it,
     o    Silently ask for divine protection, guidance, and blessing,
     o    Direct your psychic sensing outward, and feel lines of
          force coming out of your aura,
     o    Note where the strongest energy is (check out the
          floor,ceiling, directions, etc), Note spots that feel empty
          or dead, note places that feel full alive, focus on where
          you are sitting and how you feel at that particular spot,
     o    Imagine a sphere of light and love energy at your heart,
          feel it pulsing outward with every breath.
     o    Feel the radiance increase with every breath, feel your self
          as a star, continue to breathe deeply and send out the
          energy, letting it pulsate in the room,
     o    When ready, start making power sounds representing the love
          and light you are channeling; use it to amplify the light
          you are weaving; and fill the room with the energy,
     o    Then shift focus to sending a probe out into the room, and
          note the differences in the quality of energy and how you feel
          about it,
     oRepeat if necessary,
     oWhen done, feel the completeness of the work.

     A room blessing involving elemental quarter invocations:
     oFace each direction (with arms out in appropriate elemental
     invoking gesture), and say, while channeling and visualizing
     elemental power:
     -    Powers of (say direction),
     -    Powers of (say corresponding element),
     -    We great you, we honor you, we welcome you here!
     -    Watch over and bless and protect this place.
     oAfter each invocation, shape the energy into columns of light
     by sweeping ones arms together until they are parallel and
     sweeping them up and down while channeling and shaping the
     energy,
     oWhen the energy is properly shaped, say so "mote it be."

     oAfter you have done all four quarters, channel in spirit
     energy.

     To return the energy to a more mellow state while energizing
     yourself, put your hands out and take in a bit of the energy into
     your self from each direction, going widdershins, hold hands to
     your heart and take in the energy (techniques also exist for
     bringing it into a stone and retrieving it when needed).

     The above was taught by Selena Fox at Esotericon V, in January
     1988.
                                                                             664

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     SOLITAIRE IMBOLC RITUAL
     by Micheal Hall
     distributed by PAN - the Psychic Awareness Network -
     1703-362-1139

     Note - by Matrika, co-sysop - this ritual was written by someone I knew
     from the Boston MA. area a couple of years back.  It is based on a
     combination of the lore of the Wicca and some of the afro-caribbean
     diaspora traditions of Paganism and Magick.
          ==================================================================
     On your altar should be placed a circle of 13 stones and, within the circle
     of stones, a circle of 13 candles.  Within the circle of candles should be
     spread some maize - i.e. corn meal - and in that a waxen female candle to
     symbolize the Goddess on your altar. On the eastern side of the altar
     should be placed a small sheaf of grain with a candle inserted inside it.

     You should dress in your usual ceremonial garb for Magickal rites or
     skyclad, as you prefer.

     Retire to bathe in salt-water (use sea salt) before the ritual.  As you do
     so picture the water cleansing the soul and spirit, just as it cleanses the
     body.  When you have dressed, anoint yourself with a holy oil.  When you
     have prepared yourself, sit in a dim quiet place and light a candle - ONE
     THAT IS NOT BEING USED IN THE RITES - and meditate on how at this time of
     year the Goddess in her fiery aspect AS LIGHT was welcomed back into the
     Temples and the Homes of the land.

     Take this candle and walk slowly to your altar.  Place it in the circle of
     the 13 candles.   Then light the two altar candles, which are separate from
     the circle of lights also, and the incense.  (Incense should be stick or
     powdered incense on charcoal in a swinging burner.)  Then light all the
     quarter candles in the 4 directions, starting in the east and going
     clockwise.

     cast your circle in the usual manner, but Invoke the Goddess with the
     following:
     "Sacred womb, giver of the secrets of Life,  Mother of all that exists in
     the Universe, I ask your guardianship of this gathering and your assistance
     in my work.  I am gathered in celebration of your gifts and my work is most
     holy. SO MOTE IT BE"

     and Invoke the God in the following manner:
     "Fire of the sky, guardian of all that exists in the Universe, I ask your
     guardianship of this gathering and your assistance in my work.  I am
     gathered in celebration of your gifts and my work is most holy.  SO MOTE IT
     BE"

     (continue with the circle casting if it is not already finished)

     Light the 13 candles and then the Goddess candle in the center and say:
     "Warm and quickening Light
     awaken and bring forth beauty
     for thou art my pleasure and my bounty
     LORD and LADY
     OSiRIS AND ISIS"  (or you may substitute whatever names your circle uses
     for the God and the Goddess - or those you personally prefer)
                                                                             665

     Reflect a moment on the coming of the light and offer up the incense.
     say
     "O ancient Ones
     Timeless Goddess and Sacred King who art
     the heralds of springtime and it's bounties
     be with me now in celebration
      Hail to Osiris and Isis
      Harvest giver and blessed Lady
      Let this be a time and a place sacred to your power and your beauty
      SO MOTE IT BE"

     Light the candle in the sheaf of grain and hold it up with the loaf of
     bread in the other hand and say
     (or the cakes - whatever you or your tradition uses for the cakes and
     wine/juice ceremony)
     "My Lord and Lady, as the seed becomes the grain, so the grain becomes the
     bread, Mark the everlasting value of our seasons and their changes. "

     Break a piece of the bread or cakes off and burn it as an offering in the
     central candle.

     Then say
     " IN the deepest Icy Winter the seed of the Earth lies deep within the womb
     of the Great Mother.  The Spring brings the heat of the Father and with
     their joining comes new life.  The completion of the cycle brings
     food to the children of the world.  As I taste the food I shall know the
     wisdom of the cycles and be blessed with the food of wisdom throughout my
     life"
     consecrate cakes and wine/juice in the usual manner and partake of them,
     but first raise your chalice or drinking horn and say

     "Hail to thee ISIS
      Hail to thee Osiris
      For thou art blessed"

     After this commune in meditation with the Lord and lady for a while, then
     close the circle in your usual manner.

     GOOD IMBOLC
                                                                             666

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       The Perridwyn School of Hypnosis presents ...

     -HYPNOSIS 101-

               Hypnosis is a state offocused awareness.  It issomething everyone
     has experienced  countless times;  among  instances of it are  waking up or
     getting absorbed in a  good book.   The characteristics  of the state vary;
     it  cannot be  pinpointed on  an EEG  and the  experience is  different for
     everyone though  there are common elements.  A person can be hypnotized and
     while  that state be  having a  great time  at a party;  no zombie  eyes no
     intonations  of Yeesss Massterr no wandering about with arms outstretched.
     Hypnosis  does not have a  unique and unmistakable  insignia indicating its
     presence.

                 This  is generally not the  case with the  PROCESS of hypnosis.
     Patterns of  hypnosis have been written up and used  for decades.   You can
     find books depicting the  process in bookstores and libraries.  The process
     is intended to create that state of focused awareness.  It is this process
     I wish to discuss in the remainder of this post. [Hypnosis and being
     hypnotized will refer to the process should there be any confusion.]

     General Considerations

        Hypnosis can be thought of as a game that is binding.  The rules are
     initially defined by the expectations of the subject which encompasses all
     their experiences with it everything they've seen on TV and old movies and
     what the subject has been told about hypnosis.   These rules dictate what
     will and  will not be effective;  which inductions will and  will not work;
     and the  conduct of the subject while in the  state of hypnosis.  The rules
     are mutable.  Debunking misconceptions demonstrations and providing more
     information -- accurate or not -- will affect the rules of the game.
          A professor at Stanford illustrated how greatly expectations dictate
     results.  The  gentleman told  one of his  introductory psychology  classes
     that an unfailing indication  of a hypnotized subject was that  their right
     arm would float upwards.   The professor told another class the  same thing
     only in this case he specified it was the  left hand that would rise.  When
     he hypnotized members of both classes he discovered that students responded
     in accord  with their expectations.   The right  arm of the members  of the
     first class did indeed rise while with members of the second class only the
     left hand rose.
               Inhypnosis the subject callsthe shots. Their expectations outline
     the manner in  which the game is  to be played.    The hypnotist wields  no
     mystical power;  she and the subject have an  agreement that the process of
     hypnosis is  conducted in a  certain manner  and each player  behaves in  a
     particular way.  The  level at which the game  is played is defined  by the
     rules  and the  degree of trust  the subject feels  for the hypnotist.    A
     mistrustful subject will be paying far more attention to what you are doing
     and what you might be scheming than to what you are saying.
                                                                             667

          Hypnosis is useful as a catalyst.  As seen above the state itself is
     not too  exhilarating in and of  itself.  The process  and the applications
     are what make it fun and useful.   You can call on your mind's abilities to
     control pain [useful]; you  can play the  most intense imagination game  of
     D&D of your life [fun].
               The functionof the hypnotist is to provide a focal point and talk
     their partner through  evoking the  intended result.   The process  usually
     begins with a discussion of hypnosis.  This is to determine  the purpose of
     a session debunk misconceptions  get a sense of the  subject's expectations
     and
     generally make things go easier later.   The induction consists of bringing
     the  subject's  awareness to  something  and  keeping  it  focused.     The
     hypnotist gives suggestions to bring about the determined purpose including
     any  post-hypnotic suggestions.    Then she  guides the  subject back  to a
     normal state of awareness.

     WHAT HYPNOSIS IS NOT

     - It is not sleep.  The participant is thoroughly aware of their
     surroundings.  They may choose to ignore them.  The hypnotist may ask the
     subject to ignore things or to focus all attention on one idea.

     - You can not  get stuck in hypnosis.   Either you  will awaken on your own
     or the  state  will become  one  of natural  sleep.   Sometimes  a  subject
     requires a  few more moments to  return.  Sometimes the  subject refuses to
     return.   This is particularly true  of stage hypnosis; if  a subject feels
     pissed off at the hypnotist  it can be mightily gratifying to  unnerve said
     offending hypnotist  by not  responding.   Even  if this  is  the case  the
     subject will still either return on their own or fall asleep.

     - A hypnotized person will not knowingly violate their code of ethics.
     Milton  Erickson  messed  around  with  this  a bit  and  found  it  to  be
     particularly true  if he made it clear that the subject was responsible for
     the consequences of their actions.   There are three twists here;
         1. A person may do somethingseemingly unethical if it is o.k. according
     to their moral standards especially if they believe being hypnotized at the
     time is sufficient excuse.
       2.  Stage hypnotists evoke some silly behavior which might ordinarily be
     contrary to the subject's code of conduct.   This is a result of group
     pressure of the forgivability of stage hypnosis and of the
     streak of hamming it up in each of us.
       3. A person can be tricked.  If I am told I am in a blazing hot
     desert  sweating buckets and the only  way to get cool is  to take my shirt
     off I might do that.  I will not do that because I am an exhibitionist.  If
     I am directly told to take off my  shirt first I will snap back to the here
     and
     now and next I will drop-kick the lech out of my house.    Furthermore once
     such a maneuver is recognized the hypnotist has utterly destroyed the
     subject's trust and will have no further success with them.
                                                                             668

     NITTY GRITTY STUFF

         First some things concerning speaking.  The hypnotist oughtnot speak in
     a  monotone; not only  is it unnecessary  it is  an annoyance.   Rather she
     should
     make her voice congruent with what she's saying.  If she is describing a
     soothing  walk on  the beach  under a  restful sunset  she ought  not sound
     hyper.
     It  is useful to  use a particular  tone of voice  when hypnotizing people.
     This is helpful because soon there will be an association between The Voice
     and the state.  In addition it means you will not inadvertently trip an
     association   if you use your  normal speaking voice with  someone whom you
     see primarily  for hypnosis you  are apt  to zone them  out just by  saying
     Howzit goin   The Voice comes with practice and you can pick it out after a
     while.

         There are  definite reasons behind  word choices.     Sense  words make
     things more vivid;  describe the colors textures and sounds associated with
     that soothing  walk on  the beach.      Repeating words  and phrases  helps
     things sink in and adds rhythm to your patter.   You may opt to say  things
     in a permissive way  [in a moment you may picture yourself walking upon a
     soothing beach; perhaps there is a glorious sunset coloring the sky crimson
     and purple]  or in an authoritative way  [ You are walking on a beach.  The
     beach is soothing; it makes you more and more relaxed.  Notice the glorious
     sunset].   The choice of words is based on the situation the hypnotist's
     style and most of all upon the personality and rules of the subject.  Make
     them fit.

     LEVERAGE

       Synonyms for this word include credibility and rapport.  Leverage makes
     suggestions more effective.   Things that generate leverage are accurate
     descriptions of present experience and accurate descriptions of future
     events.
        An accurate description of your present experience may be that your eyes
     are  moving across  these  words and  you  feel the  keyboard beneath  your
     waiting
     fingers and you feel the chair beneath you and you hear noises in the
     background that you have not been paying much attention to until now.
       An accurate description of future events can be that as you read these
     words you will become aware of your left earlobe.  Another is that when you
     take your next really deep breath your hand may feel somewhat lighter.
     I base my estimation of your awareness of your earlobe on the fact that
     mentioning it almost inevitably makes you think about it.  The second
     assertion is much shakier in this context but stronger if you were being
     hypnotised.  Relax your hands on your lap for a moment and inhale deeply.
     Notice how your shoulders rise a little and tug your arm up a little bit

        Things that are bad for credibility are ability tests and blatant
     contradictions of  present experience.    When you use an  ability test you
     run the risk of it not working.  They do work for many people and sometimes
     providing useful information but it is very difficult to recover
     gracefully from an unsuccessful ability test.   The participant may reach
     the conclusion that they can not be hypnotized or that you are incapable of
     hypnotizing them.  Blatant contradiction of present experience as you
     carefully scrutinize the upper left corner of your monitor you can become
     aware of the little picture of a pink-and-purple hippopotamus.  Riiight.
                                                                             669

        Now to tie these together.  If you have been correct in the past few
     descriptions you increase the probability you will be in the next one.
     As an example presume I am being hypnotized right now.  I am told about how
     I feel the keyboard under my hands as my fingers dance from key to key
     (correct)I glance at my scribblings to help me clarify this thought
     (correct)and I hear muffled music in the background (also correct)and as
     I notice these things I can feel myself becoming more and more relaxed.
     The last  assertion  is pure  speculation; there  is no  reason that  those
     things
     should make me feel more relaxed and no real indication that I'm mellowing
     out noticing these things.  However the hypnotist has been right on three
     counts so far.  He has acquired a little credibility.  My response is going
     to be Sure he's been right so far why not now
           This point is somewhat esoteric;if it makes sense fine.  Ifit doesn't
     or even if it does read Trance-Formations listed at the end of this post.
     The  authors go  over this  in  detail and  in a  very  skillful and  clear
     fashion. Let this stand  the more accurate you  are, so much the better;  a
     really incorrect statement or blatant failure is apt to be disruptive.

     INDUCTIONS

       The purpose of an induction is to focus awareness on something and
     gradually move through  to evoking the intended  results.  The methods  are
     many and varied.
           Very often  the focal point  is relaxation.   Progressive  relaxation
     consists  of deliberately tensing  and relaxing   (sometimes just relaxing)
     each part of the body paying attention  to releasing every bit of tension.
     Descriptions  of soothing  surroundings  or experiences  are  also used  to
     produce relaxation.
        Trance-Formations describes an induction utilizing points mentioned
     above.  It consists of sets of six statements.  The first set contains five
     accurate   descriptions  of   present  experience   and  one   abstract  or
     unverifiable  statement  (... and these things  make you feel more and more
     relaxed ...and while you notice them you feel a sense of  security  ... and
     strangely enough  these remind you  of wrecking Aunt  Milllie's car).   The
     next set contains four present-experiences and two abstracts; then three
     present-experiences and three abstracts and so on until you're dealing with
     just the abstracts.
           Confusion inductions consist of confusing the hell out of someone and
     then  providing them with an  understandable option.   This confusion often
     consists of ambiguous statements or  plays on words.  Take the  words right
     write  rite and  Wright.  As you right about the right brothers you realize
     you have violated the rights of those whose right  this is by righting with
     your right instead of your  left.  The intended  response is a huge HUH  at
     which point you offer an understandable option ... and that  makes you feel
     really silly!   The option is an escape route  from all that unpleasantness
     and ambiguity and therefore desirable.
                                                                             670

         Inductions take time.  It is common for an induction to take ten or
     twenty minutes with a  participant who has not been hypnotized  much before
     or is unused to your style.   Signs of effectiveness the participant's
     responses match your description.  ... and that makes you feel really silly
     may be met with a smile; depictions of relaxation are matched with visible
     decreases in tension.   Requests to picture scenes usually evoke rapid eye
     movement.   If you ask your partner to do a lot of talking you will notice
     changes in their manner of speaking; it becomes quieter slower perhaps a
     little less well enunciated.  Depending on what you ask them to say and
     how familiar you are with their normal speech patterns you may notice
     differences in word choices.   Subjectively you or the participant may feel
     more lethargic and may experience dissociation.  For me that means that I
     could do a lot of things like move my hand up a few inches but it would
     require  so much energy and I do not  think it important enough at the time
     to expend that energy.   Also I tend to start loosing track of where I left
     my  limbs (tee  hee); I  know they're  there somewhere  but don't  think it
     important enough to bother to relocate them.

         It is  desirable  to make  series of  suggestions flow  as smoothly  as
     possible.   Choppy  sentences are more  apt to  create tension  than soothe
     them.  Flowing sentences   encourage relaxation have better  rhythm to them
     and can possess more leverage.
       Take these three phrases   You feel the chair beneath you.  You see the
     text on the screen.  You are becoming more relaxed than ever before.
           The simplest way to connect them is with plain old conjunctions.  You
     feel the chair  beneath you AND you see the text  on the screen AND you are
     becoming more relaxed than ever before.
        Next step up simultaneous words.  AS you feel the chair beneath youyou
     see the text  on the  screen AND  AT THE SAME  TIME you  are becoming  more
     relaxed than ever before.
           The most powerful way to hook up phrases is with causal words.  SINCE
     you feel the  chair beneath you AND BECAUSE you see  the text on the screen
     you are becoming more relaxed than ever before.

     SUGGESTIONS CENTRAL

        This is the portion of the process where you accomplish the stated
     purpose; the part of the  game that is binding.  Suggestion  styles include
     the following:

     - Direct suggestion.  This is where you flat-out say such and such is going
     to happen.   When you are going to bed tonight you will feel compelled to
     think of purple hippos.  As soon as your head touches the pillow purple
     hippos will occupy your every thought.
                                                                             671

     - Indirect suggestion.  Comprised of visualization and storytelling.
             Visualization  is  just mentally  creating the  event.   It  is not
     restricted to  just pictures; whichever  senses make it  more real  are the
     ones you should appeal to.  If you know the person is oriented to one sense
     more than another, describe with them.  ( See  the purple hippos dancing on
     your quilt.   Hear them thundering  up the hallway.   Feel the  floor shake
     with  their every step. )  If in doubt it can't hurt to use all of them.  [
     Most  people favor  either  vision hearing  or  kinesthics so  you  needn't
     necessarily go into how  it tastes to chow down  on purple hippo.    If you
     were visualizing  walking in  a flower  garden  however it  makes sense  to
     include smell.  Use what is  appropriate.]  Picture yourself preparing  for
     bed.  Your  teeth are brushed; the  sounds of traffic  are hushed; and  the
     pillow feels delightfully  cool against your  cheek.   As you snuggle  down
     under the pillows your mind turns to thoughts of purple hippos.

           Storytelling  is   more  subtle  than  both   direct  suggestion  and
     visualization.   You relate an event  or anecdote which provides  a sort of
     framework for conduct.
         When I was a child every night as I went to sleep I would conjure up a
     rainbow zoo dancing on my bed covers.  First there would be the lions as
     yellow  as lemons. Following them were orange alligators... [blah blah blah
     through blue ostriches..]  And last and best of all were the purple hippos.
     They were my favorite part  of the procession; I looked forward  to them as
     soon as my head  touched the pillow.  And the last thoughts on my mind were
     of those purple hippos cavorting on my quilt.
         If it's something really strange like the above you probably wish to
     attribute it to a weird cousin or obscure newspaper clipping.   Lead into
     these gracefully; this example might start off with bedtime rituals in
     general and in the present then remembering back to bedtime rituals as a
     child then into your story.  ( How many people will think of purple hippos
     the night after they read this)
          These should be related in an appropriately serious manner.  If it's
     silly sound a little silly but present it as if it's important as if you
     were sharing it with a friend.  If you make it sound important it will be
     received as such.  Go gently with them too; don't holler PURPLE HIPPOS
     CAVORTING ON THE QUILT.  Just weave it into its surroundings.  Storytelling
     is best for going sideways at something for attending to integral
     corollaries of the purpose.  Their power is in subtlety.

     - Subliminals.  It is possible to mark out certain words as you say them.
     You may make a certain unobtrusive gesture change pitch or loudness
     slightly glance off in a certain direction -- something small enough not to
     require the participant's full-blown attention but designed so they will
     be  able to  perceive it.   This is  the hardest  thing for  me to  give an
     example of because it's something I have not begun to master.  If you could
     possibly  string  the words  purple  hippo and  bedtime together  in  a few
     sentences  that make enough sense so  the listener doesn't get confused and
     go back to  review them then you'd  mark out those particular words  with a
     perceivable  and unique  action.    You'd  also probably  want to  throw in
     similar words -- lavender going to  sleep late-night thoughts -- to be sure
     the point gets across.    Trance-Formations goes over this too; if you read
     it  you may  find it interesting  to observe  your own  behavior during the
     subliminals chapters.
                                                                             672

        Phrase suggestions as positively as possible.  Don't think of purple
     hippos is an utterly futile idea.   Eating less is better put as being
     content with smaller portions.  Pain is a loaded word; use discomfort or
     the presence of comfort instead.  You get the idea.
        Participants tend to take suggestions literally.  One lady was told to
     picture herself leaving the office then turning out the lights.  When she
     acted on this she left work.  She then turned the lights off via the
     circuit  box.  Telling someone ..  and your husband is being  a big pain in
     the neck can translate into a nasty headache.  If you're doing hypnosis at
     night be careful with words about being wide awake when you're bringing
     your partner back.  Be as unambiguous as possible; be aware of literal
     translations.
        This is a good place to mention trance logic and literal mindedness.
     Trance logic appears when the participant is really into it.  Presume they
     believe they speak only French.  If you ask if they understand English the
     reply will be Non.  Do they know only French  Oui.    Literal mindedness
     is illustrated  by asking your partner  if they can raise  their right hand
     and getting a response of Yes.   Will they  Yes.  Now Yes.
        Suggestions should be given at a pace that matches the participant's
     breathing.  It enhances rapport and is an acceptably leisurely pace.
        Appeal to preferred senses.
        If you're using hypnosis for habit modification when you're determining
     the purpose  of the session learn  what is motivating the  participant.  If
     the purpose were keeping up interest in exercise and the participant liked
     jogging because it created a feeling of independence don't sell the virtues
     of those neat suits and funky sneakers.   Unless of course s/he likes  them
     too.
        If you are confused by a response ask.  Doesn't hurt a bit.
           If something unexpected happens stay calm.  If it's an unusual action
     like drumming fingers you  can ask about it.   You can also incorporate  it
     which
     acknowledges and accepts that action.   And the drumming of your
     fingers makes you more and more relaxed.   If someone bursts into tears
       suddenly stay calm.  Ask why this is happening.  Ask if the participant
     wants to continue and respect their reply.   You can incorporate that too;
     ... and you feel those tears washing through you cleaning away your
     anger leaving you calm and serene.   Unexpected interruptions and noises
     are better incorporated than ignored  unless you discern from a  total lack
     of response that they were not important enough for the participant to pay
     attention to.

     THERE AND BACK AGAIN

        Bringing your partner back to the here-and-now is easy.
        First undo any unusual suggestions that would make life unpleasant.  If
     you suggested numbness in a hand be sure feeling is restored.  If you're
     unsure do a general banishing.
        Next make it clear you are concluding.   And before you return to the
     here and now allow yourself to bask in this feeling of relaxation.
     If you look down the hall you will see a door marked EXIT.
        Then conclude.    When you're ready you can return to the here and now
     feeling perfectly fine in every way.  1starting to return2feeling
     more alert3half way there4feeling fine in every way5awake!
     ( Snap if you feel really showy.)
                                                                             673

        If your participant doesn't sit up and rub their eyes blearily within a
     reasonable amount of time  ( a couple minutes or as soon as you get to
     awake! ) determine if they fell asleep.  If they did it's a credit to
     your ability to help others feel relaxed.   Make certain they heard you and
     know what the deal is.   Restate it; if you do a count-up the best maneuver
     is to leave the ball in their court and let them come back when they're
     ready.  If that seems to be taking an inordinate amount of time give
     suggestions about feeling  more alert prepared to come back.   And as usual
     if
     you're uncertain ask!
          A nice reinforcer is to gradually switch back from The Voice to your
     regular  voice as  you  conclude.   With  the 1-to-5  set up  you  might be
     speaking
     very  quietly at  one and  graduate until  at five  your voice  is somewhat
     louder than usual.
           Now is an excellent time to ask for feedback.  Feedback will tell you
     if you forgot to undo anything  [ bring them back in, negate it, ask if
     anything else needs undoing, bring  them back out].   It will tell you  how
     you
     can make your style more effective in general or with just this person.  It
     also acknowledges their part in the proceedings.  If they're pissed off at
     you for some inconsideration it is a good time to clear the air and
     acknowledge the validity of their complaint.

     REINDUCING HYPNOSIS

        If you both desire to create a word, gesture, mental image, whatever
     that will bring the participant back to a state of deep relaxation between
     the main set of purpose-suggestions and the return is the place to do it.
     Select an appropriate item; state that when this item is done AND the
     participant consciously desires to return to this state of deep relaxation
     that  it will happen.    Conscious intent  prevents accidentally triggering
     it.
     You do NOT want it to be inadvertently activated while the participant is
     driving.  It might not be in their rules that they can realize the deal and
     correct it;  it may take vital  moments for that realization  to arrive; it
     may  take time to brush away those  cobwebby feelings of deep relaxation --
     don't put it to the test.

     MISCELLANY

         Pre-induction  chats  not  only  let  you  become  more  aware  of  the
     participant's rules it prevents problems by letting you debunk.   You might
     not discover that this person believes they can reawaken only if you say
     Ah-La-Peanut-Butter-Sandwiches; telling them they'll just fall asleep is a
     nice margin to have.
       Be trust-worthy and honorable.  A gentleman tried to induce me to swig a
     beer.  I would not.  He has been unable to hypnotise me since then; he has
     lost my trust utterly.  I will not risk a second chance.  Not many people
     will.

           This is  intended to be an  overview of general hypnosis.   There are
     really weird  variants that  I don't  know enough  about  to write  up.   [
     F'rinstance --
     inducing hypnosis like as in zoning people waaaaay out without formal
     inductions just talking with  them.  NEAT!]    I left out a bunch  of stuff
     you will find in most books on hypnosis -- history depth categories (not
     necessarily useful and specifics on applications.  Go to your bookstore.
                                                                             674

     Supplement this.
       These are my rules of the Game.  If you find them useful, keep them.

     GOOD BOOKS

     Hypnosis A Journey Into The Mind  by Anita Anderson-Evangelista.  The most
     thorough beginning book on hypnosis the library possesses.  Good stuff!

     Trance-Formations   by Richard Bandler and John Grinder.  Kind of esoteric,
     but really neat techniques and approaches.

     Frogs Into Princes, also by Bandler and Grinder.  Provides information on
     sense preferences, keywords, and rapport.  Does not deal with hypnosis per
     se but the information within applies.

     Tapes or live sessions are useful for helping you pick up the pattern of
     patter.  They can provide new approaches and effective ways to say things.

     THINGS I THOUGHT TO ADD IN THE WEE HOURS OF THE NIGHT

         Presuppositions also possess leverage.  A presupposition offers achoice
     on  the surface and at  the root of  it is a fundamental  Given.  Would you
     prefer to  go into a light  or deep trance -   the given is  that the state
     will manifest  and it is also  presumed that the participant  is capable of
     deeper degrees.
       An induction related to the Confusion technique is overloading.  Direct
     the participant's awareness to as many things as possible.  The human mind
     can only attend to so many things; given too many it will start to withdraw
     or  cut down.  Offer  suggestions regarding relaxation  along with pointing
     out that they can perceive X while thinking of K.  Kind of the same
     principle as the confusion technique.
       Another way to reinduce a hypnotic state is to ask the participant to
     recall  one.  To answer  your questions especially  very specific questions
     your partner re-accesses that state goes into it a little bit.  Or a lot.
     Depends  on the person and memory.   If you're working with the same person
     you can ask  them to  review the last  session.  If  your partner has  been
     hypnotised before you can ask  questions about what the hypnotist  said how
     they  were seated or lying down  did the hypnotist talk  in a slow drawling
     manner or in an intense steady one what did s/he say what did the
     participant find most effective -- anything pertaining to recreating the
     experience is fine.  Then you can gracefully start an induction.  Ok while
     you're  still recalling  how pleasant it  was to  be so  deeply relaxed why
     don't
     you just let your eyes close.
                                                                             675

     ADDENDA

       When you're giving the main set of suggestions repetition of the main
     points is helpful.  Drives the ideas home.  You may wish to ask if the
     suggestions were well understood from time to time.

         Whenyou're giving suggestions in generalwatch the participant carefully
     especially if you're describing something.  You want to be on the alert for
     a  negative  response   (handy word  comes fastest  to mind).     If you're
     describing something that's  really loaded, unpleasant, or  plain too weird
     you  can see it  by the participant's  responses.    Clenched hands tension
     around the jaw hunched shoulders tensing up  in general; these and anything
     you recognize  as a negative response are  things to look out  for.  If you
     are describing the participant as swimming in the ocean and they are phobic
     of water or if Jaws is on their mind  you will know it by these indicators.
     Your  choices are to gracefully offer alternatives    (... or if you prefer
     you can find yourself in a forest glade) or to inquire.
                                                                             676

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     Taliesin
     Subject:witchcraft & Prayer
       Jrohr states that"Magic to a witch is the same thing as prayer to
     a Christian" Then jrohr goes on to say"A witch would use magick in
     the form of a spell or a circle to focus the power of mind that is
     within us all."
       Magick is not the same thing as prayer!Prayer is not used to focus
     the power of mind that is within us all.Prayer is sent to outside
     forces.The benefits are attributed to whatever god or gods the
     supplicant believes in.It is also used without much hope of success.
     It is considered "God's will",no matter whether your god is benevolent
     or a zealous tyrant.I'm speaking in general about religions,not just
     christianity.
       If a ritual{such as the one's described}were being used to augment
     the psychic abilities of us all,given that they exist,I fail to see
     in what way it would be related to prayer,religion,or any sort of
     spirituality.
      If a spell or circle were being used to achieve the desired results
     by calling on gods or goddesses in a carefully proscribed way,intending
     to enforce their aid,willing or not,to enforce you will,I would not
     call that prayer either.
       I have read the Mists of Avalon.I thought it was a very interesting
     book,both for her ideas on religion and feminism.I think it helps
     make witchcraft very attractive as a religion.But is it really a religion?
     Is it a science based on natural abilities?What is the role of magic
     in witchcraft?
       Many people object to witchcraft from a religious point of view.It
     doesn't fit their beliefs or cultural biases.Others object to it
     from a scientific point of view because they don't believe in magic.
     Is a belief in magic necessary to embrace witchcraft as a religion?
     Is a belief in religion {i.e.faith,mysticism,enlightenment}necessary
     for the practice of the craft{magick}?
                                                                             677

     Subject: What the occult is (or may be)

       As a practicing witch (and I do need the practice!) I simply cannot allow
     a charge (as I saw it) of Satanism to go unanswered.  I don't know if
     the guy was trying to be funny or what, but it did get some discussion
     going, so that's something.
       What I was trying to get at (reading it back) was just how little
     the occult has to do with religion.  Most of the occult is tied
     up in religious beliefs, true, but then so was most of science back
     before the Renaissance and Copernicus.  Before then, the greatest
     .  If we begin to treat the occult the same
     way we would treat investigations int o physics or biology, then we
     Parapsychologists are studying
     occult and psychic phenomena, and coming up with some very interesting
     results.  True, they have not been able to definitively prove or dis-
     prove anything, but please keep in mind that they are working under
     a tremendous social attitude that "there's some reasonable explanation
     for all of this."  I think, that given the nature of this particular
     conference, we can make the assumption that occult and psychic phen-
     omena exist, and can be worked with at a practical level., and therefor
     we can go from there.  (Something I picked up from religion class...
     to keep people from nit-picking over minutiae, you list your assumptions
     at the top of the page.)
       So there we are.  THE OCCULT EXISTS.  The next step is to come up
     with a satisfactory definition.  To me, the occult consists of the
     entire set of ritual and ritualized behaviors intended to promote
     a particular psychic or psychological result.  This can range from
     ritual magic (Beltaine gatherings and the Catholic mass) to personal
     rituals intended to help you get through an ordeal (sports figures
     preparing to go into a game, or me preparing to receive a shot.).
     to receive a shot).
     These rituals (for lack of a better word, forgive) result in a
     change in state, of the people involve as well as possibly a
     d and possibly in the world
     around (if such was the intent.)
       That may not satisfy you.  Remember that at this stage, definitions
     are a highly personal thing., rather like your own personal philosophy.
     I also write this under trying circumstances (a friend is loudly
     championing her views as I type).
       A word about bookstores.  Remember, bookstores cater to the public,
     and try to keep anything controversial off the shelves.  Unless they
     are occult bookstores, DO NOT TRUST THE SUBJECT HEADINGS.  Be careful
     what you buy.  Flub and bunnies Shirley McLaine is next to The Necro-
     nomicon is next to 1400 Ways to Read Your Future in an  Ordinary Deck
     of Playing Cards is next to...  You get my meaning.  Your best bet
     is to find a book someone else has read and liked and to special
     order it.  It may be more expensive, but you know what you are getting.
                                                                             678

     It seems that throughout  history different words have been  given meanings
     that are  not really what they mean. The word  "occult" is one of them. The
     word as  Jezebel pointed out  means "hidden"  or "secret".   In fact  early
     christianity was a "occult religion" (I find it interesting and  sad that a
     religion that was so persecuted in its infancy has turned around and in its
     power  persecuted other victim of bad press.  The word "witch" and "faggot"
     are other examples.  Did you ever  wonder where that  word fag come  from??
     Well  its because they  used to  burn the  homosexuals before  that witches
     (hence "flaming  faggot") To  a Brit  the word  means " a  small thatch  of
     kindling" I could go on  but I will spare  you all.... Please keep in  mind
     that language is a powerful thing.

     Enough  of  my babblings..end  note.. I  personally hope  for the  day when
     people can reach a level of  open mindedness that no positive religion must
     be hidden  or secret and  must spend all this  time and energy  saying what
     they are NOT.

     By the way speaking as a future librarian, most bookstores need to have a
     intensive course in cataloging. I, who can find my way around Watson with
     no problem get lost at Town Criers!!

     Subject: witchcraft
     I hope this helps to clarify a few points. Magick to a witch is basically
     the same thing  as prayer  is a  christian..again evidence  of language.  A
     witch
     would use magick in the form of a spell or circle to focus the power of the
     mind that is within  us all. For example I  have a object that when  I feel
     some  real negative energy I concentrate that  energy and "put" it into the
     object then  I ground out the  object... another example is  the burning of
     loveletters after  the relationship has gone away. This is a way of purging
     the  focusing.  What  I want to  stress is  that Wicca is  the religion and
     witchcraft  is the  practice. A good book to read is Marion Zimmer Bradleys
     "The Mists of Avalon".  It is basically a retelling of the Arthurian Legend
     though the eyes of the  women. It gives a good feel of the  spirit of Wicca
     and its conflict  with the church (notice I said church not Christ) In fact
     Morgaine says "I have no  quarrel with the christ only his  priests" Please
     keep in mind that  the book descriptions of the  rituals are what it  might
     have been like in the  6th century Witches celebrate the holidays in a more
     modern  manner. Just  as the  christians celebrate  edited versions  of the
     original mass.

     Subject: RE:What occult is

        I don't think that I can leave Jezebel's basic assumptions unchallenged.
     I don't think that they are the minutiae but rather the basics of this
     discussion.
        I still think that you are stirring religion,mysticism,parapsychology,
     and  magic into one  large cauldron of  ideas and beliefs.It's  rather more
     clear  to me that your definition of  "occult"is closer to my definition of
     magic.    I'm  not at  all  sure  that  you can  give  magic  {or magic}the
     categorization of a science.
        Let's start with parapsychology.Parapsychologists do not consider their
     field as having anything to do with the occult.They feel the same way about
     being confused with magic or witchcraft{or ufology or cryptozoology or
     fortune-telling,etc.}as witches do about being confused with Satanists.
     They're having a difficult enough time being accepted as a legitimate
     science as it is,due to the subjective and elusive nature of "psi"and
     it's inability to be reconciled with what we know to be true of"normal"
                                                                             679

     laws of nature.
        Their are three main areas of paranormal study.Informational psi
     {telepathy,clairvoyance,precognition,retrocognition},expressive psi
     {psychokinesis and related effects}and survival-related experiences.
     These are rather arbitrary divisions since it is often impossible
     to determine which category of psi may be in effect.
      If we have the given that people have psi experiences in all cultures
     and that they are a common and normal part of human experience although
     difficult to understand,it still requires a large conceptual leap to
     conclude that one could influence their world through the use of magick
     or ritual.
       Witchcraft also has much to do with religion.Many religions have promoted
     and accepted the inborn psi abilities of people,often without the trappings
     or belief system associated with ritual magic.In fact,one anthropological
     division made between magic and religion is the idea that religions use
     prayer{politely asking the god or gods to intercede on their behalf]and
     magic uses ritual designed to coerce or persuade the gods to act{or,if
     you prefer,the universe to change itself to suit you.}Either way,both of
     these things are quite different from the idea that people can sometimes
     know or do things in ways that are as yet inexplicable,but will someday
     be known.
        If you accept the presence of psi as an innate human ability,it still
     doesn't prove the existence of any god or gods,the efficacy of magic or
     magical laws or rules.It doesn't justify one belief system over any others
     although I can understand the temptation to point to PK and say,"see,people
     can move things with their minds,therefore magic works."
     What would be a good example of proof that their is something to"the
     craft"in witchcraft?I don't know.Maybe jezebel or jrohr can answer that.
     Does the acceptance of the existence of magic justify a belief in witch-
     craft as a religion?I don't think so.I think that is an entirely
     different concept.If witchcraft is a religion at all,a belief in magic
     would just be another part of that religion,although it may be necessary
     to it.

     RE: what do we worship?
     No, we do not worship Satan!  The occult (the word means "hidden")
     was a perfectly legitimate field of study among the Magi before and
     during the Renaissance.  But with the birth of "science", notably
     physics and chemistry (from alchemy), the study of the occult fell
     into disfavor because it couldn't be "proved" in the same way that
     the "hard" sciences can.  Remember, the driving quest of the alchemists
     was to discover how to turn lead into gold.  That is now possible.
     It's not easy, but it's now possible.  the study of the occult has
     been revived and renamed "parapsychology", and there are serious,
     documented cases of telepathy, clairvoyance, precognition, the
     existence of ghosts, etc..  So there is some scientific (unless
     you don't consider psychology to be science) evidence of "supernatural"
     phenomena, which may prove to be a set of very natural occurrences
     after all.
                                                                             680

     If you are studying the occult as a non-scientist, you are probably
     studying ways in which a person can expand her own psychic powers.
     Religion has little to do with it!  Admittedly, the Christian church
     attempts to discourage people from experimenting, but the Jewish
     tradition has a splendid tradition of occult study in the Caballah.
     It is important to realize that the occult is a tool by which many
     things can be accomplished.  THE OCCULT IS NOT EVIL IN AND OF ITSELF!
     A hypodermic needle, for instance, can cause great harm, by being used
     to inject poison or intravenous drugs (and helping the spread of such
     diseases as hepatitis and AIDS.)  But a needle can also be used to
     inject vaccines, and antibiotics, and none considers banning needles
     simply because of the potential harm they can "do".  The same is true of
     the occult.  It is not the fact of its use that is important, it is
     rather the use to which it is put.  An evil action is an evil action,
     whether it is by spell or by physical means.  The Wiccans have but one
     law: An it harm none, do as you will.  The Wiccans are also great users
     of positive magic.
       For a good, non religious look at the occult and its potential, I
     suggest Marian Weinstein's book POSITIVE MAGIC.  I found it at
     Adventure here in lawrence, and I understand it can also be gotten
     through Lamplighter Books.

     Subject: What is the "occult"?
       I'm sorry,jezebel,but your reply to "guest"left me a bit confused.
     Are you trying to define occult,or defend and rationalize belief
     in the paranormal,or give a discourse on the ethics of the use of
     ritual magic?
        It seems to me that there are several issues here{admittedly,none
     of which have anything to do with devil worship}."Occult" is a very
     catch-all term.It seems to have been used for everything from
     the Necronomicon to Shirley McClaine.{Have you ever looked in the "occult
     section"of your local bookstore?"}
       I"d really be interested in seeing more conversation on these
     subjects.

     Subject: occult
     Well, Melisande beat me to it - I too felt that jezebel had magic and the
     occult confused. The occult concerns those forces/phenomena not explained
     by science (if/when they are explained they won't be "hidden" anymore,
     right?). Magic is the ritual manipulation or use of these forces.  Psi is a
     group of related forces (which may or  may not be used in a magical sense).
     Religion  is not  necessarily associated  with any  of the  above. HOWEVER,
     belief  in "supernatural" forces is just that, *belief*, and if you believe
     that when you practice magic, you  affect people/the world about you,  then
     you are accepting  belief in these "supernatural" forces. I  feel that this
     belief presupposes a  "religion" of sorts.  I.e. if  you hold an  unfounded
     belief (not supported by science) then you have "faith"  and "faith" begets
     "religion". So, can there be such a thing as an atheistic witch?

     Go ahead, blast away. This was intended to provoke some comment!
     All of the  above represent my own opinions which are subject to change
     without notice.
                                                                             681

     Subject: inspection
     There is a world of difference between a little inspection and outright
     dissection. It seems to me that people must have "proof" in order for
     something to be considered valid. That is the point that I am trying to
     get across.  Education is a good tool for showing people every side of
     an issue. But if their faith (not some half-baked preacher) tells them
     that something is wrong or right that also is valid. The issue is
     freedom of choice (sound familiar??) Although this person may feel one
     way, he/she has no right to impose that on another person. The country
     that we live in is based on the separation of church and state. Period.
     Is a person truly believes that witches are evil and after been presented
     with our point of view still believes this that is his right. But that
     person does not have the right to take the freedom from another person
     I guess that what i am trying to say in a long-winded fashion is TOLERANCE
     is needed on both parties. Why can't we live and let live as long as
     there is no harm being done.

     Subject: 'occult' -- religion vs prayer vs magick

     I, and several other posters, have thus far been playing in the shallows of
     this interest area;  I'm not the only one who's been avoiding the deeper
     issues here set afloat.   I understand the relevance of getting the basics
     out in the  open, where we  may discuss them;   I admire honest  curiosity;
     and I respect most  sincerely the desire to understand each  other's points
     of view.  So:  All right, Melisande!  I'll swim out to meet your questions
     trusting  to some of that faith  in Providence that I'll  not stray too far
     off the course of logic nor yet be caught by the undertow of over-reaction.
     But help me out if I start to stray *too* far from solid ground, hey?

     jrohr is quite right in pointing out that language is a powerful tool.  It
     can be a powerful nuisance  also, at times.  I doubt that any  two or three
     of  us share  precisely  the same  definitions  -- both  in  denotation and
     connotation -- for any randomly chosen set of words.  That is in the nature
     of human thought,  and thus of human  language;  and I  think it is no  bad
     thing, in itself.   I would  find it very  boring to  see the world  always
     through the same eyes as  everyone else, with no more sudden  surprises nor
     the  delicious strangeness  of  another's  way  of  seeing.    I've  always
     preferred  predictability  in   moderate  doses  only.       Generally  our
     definitions  have enough common ground that we can communicate well enough;
     when we  fail to quite understand what is meant, we certainly ought to ask!
     And indeed  we  have some  slippery terms  before us  -- religion,  magick,
     prayer.  I've thought on my own meanings for these, and reached somewhat of
     the premises and beliefs  underlying them.  I  do feel them to be  separate
     and different  things.   Sam, your  input regarding  faith,  belief in  the
     irreproducible  and unprovable,  strikes  a very  loud chord.    And by  my
     definition, to be  'religiously' scientific  is to accept  the results  and
     some of  the method of  science on faith --  as those who  believe that psi
     cannot exist 'scientifically', considering  not the difficulties of proving
     a negative hypothesis.  But  to me faith is a necessary  but NOT sufficient
     condition;  I've put off entering this discussion largely because the other
     half of  my understanding of religion  is difficult to articulate.   To me,
     religion must have also an element of worship, of appreciation or love
     for the object of that faith, removed from all expectations of gain or
     profit.  Prayer can  be an act of worship  -- but "Oh Deity or  Deities, in
     your  infinite  wisdom and  grace  and  general  wonderfulness,  could  you
     possibly assist your humble servant?" is  not in that category, while "Hey,
     nice  universe you got here,  God(ess)(es), really awesome  work, like wow"
     is.
                                                                             682

     Prayer to me is essentially an attempt to communicate with the object of
     faith and worship.  (By the bye, I'm sorry if 'object of etcetera' is
     beginning to wear on you all,  but I do believe that the object  of worship
     and  subject of religion  may take any  number of  forms for any  number of
     people.) Prayer can attempt to communicate only faith or worship, or it can
     attempt to communicate a desire or request.  But as a purely communicative,
     not an active,  phenomenon, prayer  cannot guarantee  results, nor  promise
     miracles.   If there really are  a bunch of Christian  pro-lifers out there
     praying  for the death  of a pro-choice  judge (I read  that somewhere, but
     I've no idea  if it's a  real-world example), they  may be disappointed  if
     s/he doesn't  die off  soon, but  it  is an  outcome they  are prepared  to
     accept.

     Magick, on the other hand, is an attempt to DO something.  A properly
     structured spell performed under the right conditions is expected to have
     certain results.  Granted that there's more art than science to it, it has
     still that element of expected repeatability, and of action.  Magick may
     certainly have a place in religion, and it may play an important role.  For
     example, when a clergymember of a faith that takes the literal view of the
     sacrament  of the  eucharist  performs  that  rite, he  or  she  is  indeed
     performing a magickal  act.  I'll  grant you freely  that I have my  doubts
     about  the   cookies  and  grape  juice   really  truly  transubstantiating
     themselves into flesh and blood,  and frankly I'd not care to  partake if I
     did believe it.   (Just squeamish, I suppose!).  But  that's not the issue.
     The issue is that it is real to the person doing this, and that he (or she)
     expects it  to happen --  nay, KNOWS that it  will happen, if  the thing is
     done correctly.  The rationale  for this expectability can vary --  to said
     clergymember, it's  a matter of right,  and a promise made,  and a covenant
     agreed to.   All perfectly reasonable reasons to expect  it to work, in the
     framework of that belief.

     It can just as well be rooted in a belief that the operator is exercising
     some natural ability, just as s/he might push a car or dial a telephone on
     a more mundane level -- although in the latter case, the magick need not be
     part  of a religion.  (By this definition,  psi may be treated as magick --
     my apologies to any parapsychologists out there, in advance!)  It could be
     derived, to the  practitioner, from a  bargain or from  some aspect of  the
     laws  of the universe  that allows  him/her to  coerce a power  to act.   I
     follow beliefs  that do  somewhat concern  me regarding  the source of  the
     expectability in magick;  but we should perhaps discuss that separately, if
     anyone  wishes to,  after we  have  agreed on  definitions of  terms.   The
     current point,  for me, is  that the  rationale behind it  doesn't make  it
     magick;  it's the presence of that rationale, whatever it is, combined with
     the fact that the operator expects results.

     Now, then.  Here are my definitions, and several of my precepts, as best I
     understand them.  What do the rest of you think concerning them?  Do you
     differ on  some points?  Which  ones, and why,  and precisely how?   Do you
     feel that I've  missed something?   And again, where,  in what manner,  and
     why?   Do you found your definitions from other lines of thought  entirely?
     Once more,  what are those lines of thought,  exactly how do they treat the
     subjects to hand, and why do you feel that way about it?
                                                                             683

     Whether you agree or disagree, I would like to read of it.  I would like to
     know if  we are  stymied by  essentially different views  on how  the world
     works, or merely each by our  own assumptions of what the other means.   If
     any  feel  threatened  by  this  invitation  to  investigate  further,   my
     apologies:   I  intend none,  nor do  I perceive  any in  this request  (or
     Melisande's, or Sam's).   The one who does not care to  examine his beliefs
     is trapped is  as narrow a  world as he who  declines to dream  of anything
     intuitive  and irreproducible in  his philosophy:  a  world view that can't
     stand to be looked  at once in a while  makes a very poor window  indeed to
     view the world through!   Some of you have said you are active  in Wicca or
     the craft;  I'm  curious to know if you were raised in  the craft?  If not,
     what belief system did you grow up  in?  Didn't you look at those  beliefs,
     new and old both, before you chose  your path?  Don't be afraid to continue
     thinking, then, and to continue to examine what you believe and why.

     Subject: witchcraft
          I really must stick to my statement that a spell is very much like a
     prayer. The diffusion of stems from magick bringing about a altered state
     of  consciousness.  I would not say that they are identical. Each form fits
     the needs of the population that uses it.

     There are some  who say that science  is a religion..If I could  answer why
     people need that facet in  their life i would win the  Nobel...I can answer
     only for myself. Why must we dissect things in order to understand them?? I
     have seen more  things torn apart because  of human fear.  Why can't we  as
     Starhawk says "dare  to dream the dark" Living in  such a technological and
     hard scientific  world (as I sit  a terminal <GRIN>) i find  some solace in
     that there are things that man can not define to  his(or her) satisfaction.
     Thus perhaps the basis for the place of religion.
                                                                             684

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                                  Magick Vs. Prayer
        One of the questions brought up on MagickNet was the difference between
     Magick and prayer, and how this ties into the scheme of things in general.
     Well, I feel that prayer and magick are only loosely connected.  In prayer,
     a person pleas with their deity for assistance.  Energy wise, the person
     praying is asking that something be changed, and believes that the request
     will result in a change.
           In magick, we use ourinner energy, combined with earthly andelemental
     energy and Deity  energy, and send this forth do accomplish the goal of our
     spell.   I  think it's  like  "breaking"  in the  game  of pool.    We  are
     controlling stick  (our spell),  while we  gather the  energy  to push  the
     stick/spell.  Our  Cone Of Power is like the cue ball, and the racked balls
     are the target, which effects a change  (breaks, or the goal of our  spell)
     from the force of our energy.  There may be a point where prayer  becomes a
     type of magick  (or, a psychic event)  if the person knows  of the personal
     energies involved, and releases them with the prayer.
           I feel that aprayer works the opposite way. The prayer is arequest to
     effect a change in the  ambient energy and invoke God (using  the Christian
     form).   This change  in energy  is slower because  it is  "diluted" in the
     surrounding energy and depends solely on faith ("I believe it  will happen,
     so it will").
           Am I out  in left field or  just being redundant?   I forgive if  I'm
     "running at the mouth".  Now I'll try and tie in Parapsychology.  Magic and
     psi are very  closely related  in that (aside  for leaving  out the 'k'  in
     magicK)  the  same form  of  energy  is used.    It's just  on  a different
     'frequency'.    When  I  do  an  object  reading  or  empathic  reading  on
     someone/thing,  I'm receiving  a type  of energy.   When I  send a  Cone of
     Power, I'm using the same type of energy, but on a (higher?) wavelength and
     with greater  force and higher  power.   Grounding negative feelings  is an
     example  of  converting one  form  to  the other.    Auric  healing is  the
     opposite.  So,  I feel the  energies are inter-changeable.       I ask,  as
     Elsbeth  has, "What do you  think of THIS?"  As  someone stated before, the
     definitions we are trying to define and  clarify are our own, much like our
     beliefs- our own.  We are trying to find, I believe,  common ground between
     the nuances of our definitions and beliefs.

     Blessed Be!
     Salgamma
                                                                             685

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                              The Sacrificial God man
                                 Ammond Shadowcraft

             How did the Christian mythos arise? Where did it come from?
 
             The Christian myth is almost totally Pagan in origin. I used to
             thinkthat anythingoutside theJudeo/Christian/Moslem BeliefSystem or
         worldview was Pagan. Such is not the case.
 
                     Thetwomain featuresofthe CBSarethe EucharistandSacrifice of
         a God man. These two features were well known and well loved by Pagan
         mystery cults centuries before the Christian Cults integrated them
         into the Gospels.
 
             The Eucharist goes way back into history and is based upon the
         ritual consumption of the God man. Osiris, Dionysus, Attis and many
         others were ritually consumed. The practice dates back to prehistory
         when a human sacrifice was identified with the God (perhaps a
         Vegetative God) and was sacrificed and eaten. Over the ages human
         sacrifice was found detestable. Animals were then substituted and
         sacrificed as the ritual identifier of the God which was then followed
         by grain offerings, breads shaped into the form of the God, sometimes
         in the shapes of natural items (sun, moon, etc.).
 
             The mythos of the Jewish Christ integrated this practice into it's
         mysteries. There is strong reason for this. For some 200 plus years
         before the time recorded for Jesus the Greeks and their mystery cults
         invaded and changed Israel for all time. A war was instituted to
             diminish or wipeout theHellenizing influence. Partof theHellenizing
         influence was an effort to update or change the Jewish religion to
         something more applicable to the times. After the Maccabbees War the
         Hellenizing cultist were driven underground; right to the heart of the
         Jewish mystical culture. Hence the Greek influence upon the myth of
         Jesus.

             The sacrifice of the God man (Jesus, Attis, Adonis, Osiris) was a
         well known and well loved feature also. In fact it was necessary to
         have a willing sacrifice before a Eucharist could be performed. When
         the sacrifice was not willing the legs and sometimes arms of the
         sacrifice were broken to make it look like the sacrifice was willing
         (not struggling against the sacrificers). Jesus was a willing
         sacrifice.

             Images of Attis (Tammuz/Dummuzi) were nailed or impaled upon a pine
         tree. The Jews knew this and wrote "Cursed is he who hangs upon a
         tree." A goat was substituted for a boy in sacrifice to Dionysus at
         Potniae and a hart for a virgin at Laodicea. King Athamas had been
         called upon to sacrifice his first born son by the Delphic Oracle,
         Melenloas sacrificed two children in Egypt when stayed by contrary
         winds; three Persian boys were offered up at the battle of Salamis. It
             was only inthe time of Hadrianthat the annualhuman sacrifice toZeus
        was abolished at Salamis in Cyprus. The God man Jesus was hung upon a
             tree;he was also thelamb of God.As such the sacrificeand Eucharist
       of the God man Jesus is purely Pagan in origin.
 
                                                                             686

             Part of the older Pagan sacrifices was in the King sacrificing his
         only begotten son. Jesus was the only begotten son of the King of
         Israel, sacrificed to take away the sins of the world. This practice
         was overturned in the myth of Abraham and Issac when it was found
             detestable andinjurious to thetribe or kingdom.Yet the Godman Jesus
           wassacrificed in the flesh.This was done to appealto the underground
       Greek mystery cults who had much in common with the Jewish Christian
         Cultist.
 
             "During centuries of this evolution, the Jewish people tasted many
             times thebitterness ofdespair and theprofound doubt denouncedby the
        last of the prophets. In periods when many went openly over to
         Hellenism, it could not be but the ancient rites of the Semitic
         race were revived, as some are declared to have been in earlier times
             oftrouble. Among therites of expiationand propitiation, nonestood
      traditionally higher than the sacrifice of the king, or the king's son.
         The Jews saw such an act performed for them, as it were, when the
         Romans under Anthony, at Herod's wish, scourged, crucified [lit. bound
         to stake], and beheaded Antigonous, the last of the Asmonean priest
         kings in 37 B.C." _Pagan_Christs_ page 44,45 by J. M. Robertson
 
                     ThemodeofsacrificewaspredeterminedbypreviousPagan doctrine.
         The type of sacrifice was also predetermined by Pagan doctrine. Both
         the sacrifice of the king, and the king's son were incorporated into
             the Gospel myth.The God man Jesusis both the Kingof the Jews andthe
        son of God, the king of Israel.
 
             As stated before the sacrifice of the king or king's son was found
         injurious to the state. Before animal and grain sacrifices, criminals
         and prisoners of war were substituted. Yet the criminal had to be
         identified with the king. This was done by putting royal robes on the
         sacrifice and parading the sacrifice around, calling it the king.

             "The number three was of mystic significance in many parts of the
         East. The Dravidians of India sacrificed three victims to the Sun-god.
             Inwestern as ineastern Asia, thenumber three wouldhave its votaries
        in respect of trinitartian concepts as well as the primary notions of
             'the heavens,the earth,and theunderworld.' Traditionally,the Syrian
        rite called for a royal victim. The substitution of a criminal for the
         king or kings son was repugnant, however, to the higher doctrine that
             thevictim be unblemished.To solve thisproblem oneof the malefactors
           was distinguished fromthe other criminalsby a ritual ofmock-crowning
       and robing in the spirit of 'sympathetic magic'. By parading him as
         king, and calling the others what indeed they were, it was possible to
         attain the semblance of a truly august sacrifice." _Pagan_Christs_, by
         J.M. Robertson page 45
 
             There is nothing in this mythos that did not originate in other
         cultures.
 
             "We can only conclude that the death ritual of the Christian creed
         was framed in a pagan environment and embodies some of the most
         widespread ideas of Pagan religion. the two aspects in which the
         historic Christ is typically presented to his worshipers, those of his
         infancy and death, are typically Pagan." _Pagan_Christs_ by J.M
         Roberts, page 52.

             What about the man Jesus then? Was he divine? Did he exist? Is/was
                                                                             687

         he the Savior?
 
             Most, if not all, of the Christian Belief System is Pagan in
         origin.  It is indeed hard to force oneself to believe that Jesus is
         the Christ, the Messiah, the Son of God when such titles were readily
         copied from Pagan doctrine. Perhaps the only item not borrowed from
         Pagan sources was the Messiah concept. That, of course, was taken from
         the Jewish hysteria of the time. In the siege of Jerusalem in 72 C.E.
             there were some18 Messiahs insideJerusalem alone. Neitherthe Godman
        Jesus nor the self proclaimed militant messiahs saved Jerusalem. Such
         was the measure of hysterical superstition upon the nation of Israel.

             "There is not a conception associated with Christ that is not
         common to some or all of the Savior cults of antiquity. The title
         Savior was given in Judaism to Yahweh; among the Greeks to Zeus,
         Heilos, Artemis, Dionysus, Hercales, the Dioscurui, Ceybele and
         Aesculapius. It is the essential conception of Osiris. So, too, Osiris
         taketh away sin, is the judge of the dead and of the last judgment.
         Dionysus, the Lord of the UnderWorld and primarily a god of feasting
         ('the Son of Man commeth eating and drinking'), comes to be conceived
         as the Soul of the World and the inspirer of chastity and self
             purification.[J. M. Robertson maybe referring toAttis here.] From
     the Mysteries of Dionysus and Isis comes the proclamation of the easy
         'yoke'. Christ not only works the Dionysiac miracle, but calls himself
         the 'true vine.'"
 
             "Like Christ, and like Adonis and Attis, Osiris and Dionysus also
         suffer and die and rise again. To become one with them is the mystical
         passion of their worshippers. They are all alike in that their
         mysteries give immortality. From Mithraism Christ takes the symbolic
         keys of heaven and hell and assumes the function of the virgin-born
         Saoshyant, the destroyer of the Evil One. Like Mithra, Merodach, and
         the Egyptian Khousu, he is the Mediator; like Khousu, Horus and
         Merodach, he is one of a trinity, like Horus he is grouped with a
             Divine Mother;like Khousu heis joined tothe Logos; andlike Merodach
        he is associated with the Holy Spirit, one of whose symbols is fire."

             "In fundamentals, therefore, Christism is but paganism reshaped. It
         is only the economic and doctrinal evolution of the system--the first
             determined byJewish practice andRoman environment, the secondby
         Greek thought--that constitutesnew phenomena in religious history."
      _Pagan__Christs_ by J.M. Robertson pages 52,53

             No religion develops in a vacuum. All religions are influenced not
         only by it's predecessors but by the contemporaries of the time also.
         Such is the nature of Christism yesterday and today.

             Now about Jesus the man, did he exist? I think not. All the
         teaching of Jesus can be attributed to other sources and grafted over
         the Gospel myth. Nothing he said was substantially different in any way
         from previous sayings. Jesus was not a man but a contrived myth.
                                                                             688

             "The Christian myth grew by absorbing details from pagan cults. The
         birth story is similar to many nativity myths in the pagan world. The
         Christ had to have a Virgin for a mother. Like the image of the
             child-godin the cultof Dionysus, hewas pictured inswaddling clothes
        in a basket manger. He was born in a stable like Horus--the stable
         temple of the Virgin Goddess, Isis, Queen of Heaven. Again , like
         Dionysus, he turned water into wine, like Aesculapius, he raised men
         from the dead and gave sight to the blind; and like Attis and Adonis,
         he is mourned and rejoiced over by women. His resurrection took place,
         like that of Mithra, from a rock tomb."
 
             The man Jesus did not exist. There are however sources that speak
         of others seeing him. These were secondhand sources. No direct
             observations were made. Atone time oranother we haveall had avision
        of Deity in our minds. Such is the sight of Jesus, a mental image.
 
             What of the Gospels then? They are passion plays designed to be
         read or acted out in front of an audience. Passion plays were a common
         feature of pagan religion. Looking at the Gospels themselves one finds
             a choppilywritten, scene byscene, display of thelife of theGod man.
         Only the important aspects of his life are described. The minor events
         and influences of the life of Jesus are not recorded, which leaves one
         to think that the Gospels are indeed a play.

             "When we turn from the reputed teaching of Jesus to the story of
         his career, the presumption is that it has a factual basis is so
             slenderas to benegligible. The Churchfound it sodifficult to settle
           the date ofits alleged founder's birththat the Christian erawas made
         to begin someyears before the year which chronologistslatter inferred
      on the strength of other documents. The nativity was placed at the
         winter solstice, thus coinciding with the birthday of the Sun-god. And
         the date for the crucifixion was made to vary from year to year to
         conform to the astronomical principle which fixed the Jewish Passover.
         [The Passover is moon based, an already familiar pagan method of
             cyclic, monthly dating.]In between thebirth anddeath of Jesus,there
           is analmost total absence ofinformation except about thebrief period
       of his ministry. Of his life between the ages of twelve and thirty we
         know nothing. There are not even any myths. It is impossible to
         establish with any accuracy the duration of the ministry from the
         Gospels. According to the tradition it lasted one year, which suggests
         that it was either based on the formula 'the acceptable year of the
         Lord', or on the myth of the Sun-god." _Pagan_Christs_ by J.M.
         Robertson, page 68
                                                                             689

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                                        A Shared Vision

                                              by

                                        D. M. DeBacker
                               June 23, 1988  11:36 PM

                    Gnosticism is a religious/philosophical tradition that began

               sometime in the last  century before  the present  era1. The word

               "tradition"  should  be  stressed  because  one  of the tenets of

               Gnosticism is that of a general disdain for authority or

               orthodoxy. The  Gnostics adhered  to a  belief in strict equality

               among the members of the sect; going so far as to chose  the role

               of  priest  by  drawing  lots  among  the participates at gnostic

               gatherings2. They also stressed direct revelation  through dreams

               and visions  and an  individual interpretation of the revelations

               of fellow Gnostics and sacred scriptures.

                    The Greek word gnosis (from which we have  "Gnosticism") and

               the Sanskrit  bodhi (from  which we have "Buddhism") have exactly

                    1 see  J.M.  Robinson,  Introduction,  in  The  Nag  Hammadi
               Library (New  York, 1977);  hereafter cited as NHL, for a general
               discussion of the origins of Gnosticism.

                    2 Pagels, Elaine; The Gnostic Gospels;(New York, 1979); p 49

                                               1

                                                                             695

               the same  meaning. Both  gnosis and  bodhi refers  to a knowledge

               that transcends  the knowledge  that is acquired through means of

               empirical  reasoning  or  rational   thought;  it   is  intuitive

               knowledge  derived  from  internal  sources.  To the Gnostic this

               knowledge is necessary for salvation3.

                                    "I say, You are gods!"

                                                                     -John 10:34

                    The Gnostic sects were essentially eschatological; concerned

               with salvation,  with transcendence  from the  world of error (as

               opposed to sin) towards  a knowledge  of the  Living God,  who is

               knowable  only  through  revelationary  experience. The object of

               gnosis is God- into  which the  soul is  transformed monistcally.

               This notion  of assimilation  into a  divine essence  is known in

               Gnostic Circles as "immanentizing the Eschaton"4.

                        "Christ redeemed us from the Curse of the Law."

                                                                       -Gal.3:13

                    3 Barnstone, Willis, ed.; The  Other Bible;  (San Francisco,
               1984); p 42

                    4 Wilson, Robert A.; The Illuminati Papers; (Berkely, 1980);
               p 46

                                               2

                                                                             696

                    The Gnostic defiance towards authority took  on many levels.

               They developed  an elaborate  cosmogony, in defiant opposition to

               traditional  Jewish  and  Christian  beliefs.  For  the  Jew  and

               Christian, it  was a good, though authoritarian, god that created

               Adam and Eve. It was through  their own  sin that  they fell into

               corruption. Yet for the Gnostic, the creator was not good at all,

               rather he became  known  to  the  Gnostics  as  the  Demiurge1, a

               secondary god  below Sophia,  Mother Wisdom, and the unknown God-

               who-is-above-all-else.2  To the  Gnostics,  the  Demiurge-  who is

               also  known  as  Ialdabaoth,  Sabaoth, and Saclas- acted in error

               when he created the material universe  and mistakenly  thought of

               himself as the only god.

                    In  Gnostic  literature,  Adam  and  Eve  are seen as heroic

               figures in their disobedience; aided  by  the  serpent,  who gave

               them knowledge  and who will later return in some sects as Jesus,

               to redeem humanity by teaching disobedience  to the  curse of the

               laws of Yahweh the Creator3.

                    1 Greek for "craftsman", much like the Masonic "Architect of
               the Universe". From Plato's Timaeus.

                    2 I  have  come  up  with  Greek  term  "Theoseulogetes"  to
               describe  "God-who-is-above-all-else"  which  I  found  in Paul's
               Epistle to the Romans  (9:5), but  I hesitate  to make  use of it
               because I am not sure how it should be pronounced.

                    3 Hypostasis of the Archons 89:32-91:3 (NHL p. 155)

                                               3

                                                                             697

                    Many writers when discussing Gnosticism approach the subject

               with a scholarly morbidity. They tend  to look  upon the Gnostics

               as a cult of dreadful ascetics who shunned the world of error and

               delusion. Yet as a neo-gnostic, I can not help but  see a gnostic

               world-view  as  that  of  looking  upon  the universe not as some

               sinister mistake, but more  as a  complex and  complicated cosmic

               joke.

                    When  one   first  begins  reading  the  Gnostic  literature

               contained in the pages of the  Nag Hammadi  Library (cf.  note p.

               1),  one  is  tempted  to  filter the language and the symbols of

               Gnosticism through a mindset  of  `hellfire'  fright  conjured by

               images brought from the Book of Revelations or Daniel. The key to

               reading the NHL is not to be frightened or distressed  by some of

               the images,  but to  realize that  the tractates  of the NHL were

               collected as consciousness raising  tools.  To  the  Gnostic, the

               pages  of   NHL  are   not  to  be  meant  to  be  taken  as  the

               authoritative, apostolic writings of  the Christian  bible or the

               prophetic and  patristic writings of the Jewish bible, but rather

               as visions shared with  fellow Gnostics.  The following discourse

               is meant to be just that- a Gnostic sharing his vision.

                                               4

                                                                             698

                              "When the Elohim began to create..."
                                                                       - Gen 1:1

                    As all religious thought has as its ultimate aim the thought

               of God, it is best that  I  begin  my  "vision"  by  imparting my

               perception of God.

                                   To me, God is indescribable, inscrutable, and
     ultimately

               "nonexistent". Any attempt  at  describing  God  invokes,  what a

               friend termed,  the "great  syntax catastrophe"2.  It is wrong, I

               believe, even to use the pronouns he or she when speaking of God;

               and it  seems better to speak of what God is "not" rather than to

                         speakof whatGod"is".Toparaphrase theChinesephilosopher,
     Lao

               Tse "The god that can be named is not the God"3.

                    It is  best not to even attempt a description of God, but to

               think of God as inscrutable by  definition: that  which cannot be

                    1 For a discussion on this translation of the opening verses
               of Genesis cf. Asimov, Issac; Asimov's  Guide to  the Bible; Vol.
               II; (NY, 1968); pp 16-17

                    2 A  friend  tells  me  that  he picked up this term from an
               evangelical Christian in Georgia.

                    3 "The Tao that can  be  trodden  is  not  the  enduring and
               unchanging Tao.  The name  that can  be named is not the enduring
               and unchanging name." Lao-Tse; Tao  teh  Ching  (I,1)-  trans. by
               James Legge

                                               5

                                                                             699

               easily understood,  completely obscure, mysterious, unfathomable,

               and enigmatic; the "Mystery of the Ages"1.

                    Many Gnostics speak of God as  being "non-existent";  not in

               the atheistic  sense, but in the sense that God does not exist in

               the same sense as you or  I  or  anything  else  in  the Universe

                         exists. In some Gnostic  writings  God is referredto as
     the

               "unbegotten one"2.

                    As  a  Gnostic  Christian,  one  who  emphasizes  the salvic

               influence  of  gnosis  (knowledge)  over  the influence of pistis

               (faith), it is not enough  for  me  merely  to  believe  that God

               exists; I must know that God exists.

                    In  his  epistle  to  the  Galatians,  Paul  tells  us  that

               ignorance of God is a form of bondage3; and in his epistle to the

               Colossians, he  tell us  that man's purpose is to "be filled with

               the  knowledge  of  [God's]  will  in  all  spiritual  wisdom and

               understanding,.. and increasing in (gnosis) knowledge of God"4.

                    Many Christian  sects teach that "faith" is an unquestioning

               belief that does not require  proof  or  evidence.  To understand

                    1 Col 1:26

                    2 Tripartite Tractate; 51.24-52.6; (NHL p. 55)

                    3 Gal. 4:8-9

                    4 Col. 1:9-10

                                               6

                                                                             700

               "faith" properly  it requires knowing that belief and opinion are

               not one and  the  same.  A  mere  opinion  is  something  that is

               asserted  or  accepted  without  any  basis at all in evidence or

               reason1. Whereas, to believe  in something  is to  exercise one's

               faith  or  trust  in  something.  Faith  then could be said to be

               "trust"; and `faith in God' is, therefore, the same as  `trust in

               God'.

                    The basis of any degree of trust must be a certain degree of

               knowledge  concerning  a  given  object  or  situation.  The more

               knowledge  one  has  concerning,  say,  a  person, determines the

               amount of trust allowed that person. For example,  if you  know a

                         person to  be completely unreliable,  youthen have very
     little

                         faith inthat person. Conversely,You havea  greatdeal of
     faith

               that  person is not to be trusted. If you know that a person

               is highly reliable, you then have built up  a degree  of trust in

               that person based on your knowledge of him.

                    Therefore, knowledge  of God must parallel faith in God. Yet

               how can God be known when we are not even sure that he exists? If

               we  say  that  God  is  essentially  `unknowable and can only be

               spoken of in terms of what God is  not, then  how can  we come to

               have any knowledge of God?

                    1 See Adler,  Mortimer J.; Ten Philosophical Mistakes; chap.
               4; (New York, 1985); for a  detailed discussion  of knowledge and
               opinion.

                                               7



                                                                             701

                    There are  basically two  ways to  know God. The first is by

               way of reason or logic and second, by way of  intuitive knowledge

               or gnosis.  We shall  see in  following paragraphs how the former

               method may  help us  in understanding  the problems  we are faced

               with in  our attempts  to know  God, and many will see, also, how

                         severelylackingthe pathof logiccan becomparedto that of
     the

               gnostic path.

                    In  studying  the  problem  of  `logical  proofs'  of  God's

               existence I have  come  across  several  historical  arguments of

               which I  have grouped  into what  I call "The Seven Arguments and

               the General Argument for the Existence of the  Almighty." I have

               labeled these  arguments the  Ideological (ideo  as in idea), the

               Etiological ( `aetio' meaning cause), the  Teleological (`teleo'

               meaning  final   outcome),  the   Cosmological  (`cosmo'  meaning

               universal),  the   Ontological   (`onto'   meaning   being),  the

               Pantheological   (`pantheo'   as   in   `pantheism'),   and   the

               Psychological (`psyche' meaning soul) Arguments. I  will provide

               a brief discussion of each.

                    1] The Psychological Argument

                        Before anything  can be  said concerning  the reality of

               God or  of  anything  else  for  that  matter.  One  must  take a

               skeptical stance.  A skeptical  stance would  be that of doubting

               the reality of absolute or universal  truths. In  other words one

                                               8

                                                                             702

               could say  that the certainty of knowledge is impossible and that

                         onecan  achieve only `probable' knowledge,  i.e., ideas
     whose

               validity is  highly probable.  An example of this would be to say

               that it is only highly probable that you  are reading  this page,

               but that neither you nor I can be absolutely certain of this.

                        Yet probable knowledge implies the existence of absolute

               knowledge.  For instance a skeptic could deny that the objects of

               his perceptions exist, but he could not deny that his perceptions

               exist. St. Augustine stated that the person who doubts all truths

               is caught  in a  logical dilemma, for he must exist in order that

               he may doubt. As Descartes, put it "I think, therefore I am.". In

               the act of doubting one establishes the absolute reality of one's

               own consciousness or "psykhei".

                      For  Augustine   the   "psykhei"   comprises   the  entire

               personality  of  the  living  being,  who  becomes  aware through

                         self-consciousness not only that  he or  she is  a real
     integrated

               existing person  but also  that he  knows with absolute certainty

               his own activities and powers  of  memory,  intellect,  and will.

               Thus  the  being  `remembers'  what  it  is  doing  in the act of

               self-doubt; it understands or knows the immediate experience; and

               it can  will to act or not to act as it does. Hence three aspects

               of the individual "psykhei" may be described as powers of memory,

               intellect,  and  will,  or  as  activities of being, knowing, and

               willing.

                                               9

                                                                             703

               2] The Ideological Argument

                    Prior to the history of any object the ideal had to exist as

               the source  imparting reality  to the particular object. Humanity

               must exist as a universal ideal before any individual human being

               can possibly exist. An object's essence (ideal) must be a reality

               before the particular object can come into existence.

                    Many people, when first confronted by this argument  fail to

               understand it.  One fellow thought the argument was preposterous,

               because  he  thought  it  somehow  denied  that  things  could be

               discovered by  accident. He gave a convoluted example involving a

               chemist seeking to  invent  a  glue  and  in  the  course  of his

               research  accidently  discovering  a  cure  for cancer. What this

               fellow failed to realize is that  the notion  of a  death dealing

               disease such  as cancer  and the idea of a needed cure for cancer

               existed long before this bumbling  chemist  started  on  his glue

               project.  Both  the  psychological  and ideological arguments are

               really not arguments for the existence  of God,  but are intended

               as an introduction to the following arguments.

               3] The Etiological Argument

                    God,  by  definition,  must  have  existed  as a first cause

               because every  effect requires  a cause  and this  must have been

                         true ofentire universe. Thematerial world iscontingent,
     unable

                                              10

                                                                             704

               to create itself, hence  requires  something  else,  a necessary,

               spiritually uncreated  Being to bring it into existence and impel

               it to continue its progress.

                    The same  fellow who  debated the  ideological argument said

               that  the  etiological  argument  "hurt  his  head"  and that it

               reminded him of "the old chicken and the  egg argument".  The key

                         wordsinthis argumentare"contingent" (meaning,"dependent
     on

               chance"; "conditional"), "necessary",  and  "uncreated"  (see the

               General  Argument  below).  The  cosmological  argument is almost

               identical to the etiological argument, yet the wording  is quite

               different.

               4] The Cosmological Argument

                    There must have been a time when the universe did not exist,

               for all things in the universe  are mere  possibilities dependent

               on some  other objects  for their being and development; the fact

               that  the  universe  does  exist  implies  that  a  necessary  or

               noncontigent  Being  exists  who  was  capable  of  creating  the

               universe.

               5] The Ontological Argument

                    Since we possess an idea of  a  perfect  Being  (and  we can

               think  of  nothing  greater  or  more perfect), such a Being must

               necessarily exist because perfection implies existence.  Any idea

                                              11

                                                                             705

               that is  lacking in  reality (any  concept which has no objective

               reality of its  own)  would  be  imperfect,  whereas  one  of the

                         attributesofa perfectBeingis actualexistence(not merely
     an

               idea in  any person's  mind, but  real existence  external to any

               mind which happens to conceive of it).

                    The ontological argument is possibly the oldest argument and

               dates back to the 4th C.  of the  present era.  This argument has

               caused a  great debate  that rages  to this  day in  the pages of

               modern textbooks on philosophy  and  theology.  The  key  to this

               argument is  "perfection" and  the statement:  "any concept which

               has no objective reality of  its  own  would  be  imperfect" (and

               therefore not  exist) is  the thin thread upon which the validity

               of argument hangs.

               6] The Teleological Argument

                    The presence of design in the  world, the  fact that objects

               are designed with a purpose, to function for a given end, implies

               the existence of an intelligent, competent  designer, who planned

               the purpose of each thing that exists.

                    The teleological  argument posses  problems of  its own. The

               same fellow who debated the previous  arguments insisted  that he

               needed proof  of a  design to the world and that everything has a

               purpose. The problem in replying to  his argument  is that  I can

               not think  of one useless thing existing in the universe. My mind

                                              12

                                                                             706

               draws a blank in this respect and I  would invite  anyone to show

               me one thing that exists in this universe which is without design

               or purpose.

               7] The Pantheological Argument

                    God, the supreme unity, the original Being, and the Ideal of

               all  ideals, has caused all things to become manifest by means of

               a logical unfolding of particulars from their ideals. To speak of

               creation  is  to  speak  of    particularization,  a  process  of

                         unfolding that makes individual  objects out of ideals.
     Conversely,

               immortality is an opposite process whereby the particulars return

               to their universal essence  or archetypes.  Immortality means the

               return  of   things  to   God  (apocatastasis),   that  is  their

               deification, so  that there  is complete  unity of  all things in

               God; pantheism.

                    The Pantheological  vision of  God is  negative in the sense

               that God can be characterized only in terms of comparison  on the

               ground that  the infinite  is beyond human comprehension; however

               not beyond human contemplation.  When speaking  of the  nature of

               God and  using the terms of argument #1 in speaking of the nature

               of the psyche as that which possess memory,  intellect, and will,

               one may  say that  God is  Omniscient, possessing absolute memory

               and intellect; Omnipotent, possessing  absolute will;  and in the

               terms  of  the  pantheological  argument, Omnipresent, possessing

                                              13

                                                                             707

               pure randomness and non-localized in time and space.

                    The General Argument for the Existence of the Almighty is as

               follows and derived in part from the argument as put forth in How

               to Think About God by Mortimer J. Adler:

               1. The existence of an effect requiring the  concurrent existence

               and action of an efficient cause implies the existence and action

               of that cause.

               2. The cosmos as a whole exists.

               3. If the  existence  of  the  cosmos  as  a  whole  is radically

               contingent, which  is to say that, while not needing an efficient

               cause of its coming to  be,  since  it  is  everlasting,  then it

               nevertheless  does  need  a  efficient  cause  of  its continuing

               existence, to preserve it in  being  and  prevent  it  from being

               replaced by nothingness.

                    or

               3a. If  the cosmos  which now exists is only one of many possible

               universes that might have existed in the infinite  past, and that

               might still  exist in the infinite future, and if  a cosmos which

               can be otherwise is one that also can  not be;  and conversely, a

                                              14

                                                                             708

               cosmos that  is capable of not existing at all is one that can be

               otherwise than it now is, then  the cosmos,  radically contingent

               in  existence,  would  not  exist  at  all were its existence not

               caused.

               4. If the cosmos needs an efficient cause of its  existence or of

               its continuing  existence to  prevent its annihilation, then that

               cause must be one  the existence  of which  is uncaused,  and one

               which has  reason for  being in  and of itself; i.e. The ultimate

               cause  and being of the cosmos.

               5. If the  ultimate cause and being of the  cosmos is  that about

               which nothing  greater can be thought, that being must be thought

               of  as   omnipotent,   possessing   absolute   will;  omniscient,

               possessing absolute  knowledge; and omnipresent; non-localized in

               time and space.

 

                                           PART TWO

                    Intuition differs  from reason  in that  as man  is a finite

                         beingpossessing limitedsensualcontactwiththeuniverse;it
     is

               impossible for man to fully understand God through  his senses or

               by empirical  means. This,  therefore, involves the understanding

                                              15

                                                                             709

               of abstract concepts. We  must understand  the universe  as being

               "conceptusensual"; that  parallel to the objective universe there

               is a  universe made  up of  abstracts. This  abstract universe is

                         viewable to  us through  means of  symbols; objects not
     possessing

               objectivity. These symbols cannot be known by means  of empirical

               reasoning, but  by means of gnosis; without the conscience use of

               reasoning, immediate apprehension or understanding.

                    It should be realized  that  while  this  abstract universe,

               that  sits  parallel  to  the material universe, and is sometimes

                         referredto asthespiritual worldor heaven,isbeyond logic
     and

               reasoning;  it  is  supported  by  logic  and reasoning. You will

               recall that imperfection or  "degrees of  perfection" implies the

               existence of perfection (cf. Arg #3 and Arg #5). Perfection is an

               abstract ideal having no analog in our material world, yet  it is

               intuitively known to exist.

                    Just as  there are  degrees of  knowledge concerning mundane

               truths  in  the  material  world,  there  are  degrees  of gnosis

               concerning revealed truths in the spiritual world. Because man in

               his human form is by nature limited there  is a  certain limit to

               his  understanding  and  knowledge.  Yet  as  all things are in a

               constant state of flux and change, man's knowledge  is constantly

                         growing. For everythingthat is knownobjectively thereis
     an

               abstract idea that precedes the object.

                    The Scriptures speaks about angels and  devils, the creation

                                              16

                                                                             710

               of  the  world  in  seven  days,  etc.,  and many Christian sects

               require of their followers acceptance of  these "revealed truths"

               by  way  of  faith  or  trust.  Many  speak of the Bible as being

               infallible and without error even when portions are contradictory

               or counter  to logic.  I, however, assert that the Bible is first

               and foremost an  anthology  of  religious/philosophical tradition

               compiled over the centuries from about 750 BCE to around 150 BCE.

               It should,  in no  way, be  advertised as  a "closed  canon" or a

               compilation of  the sum  of man's knowledge of truth, revealed or

               otherwise. The Bible was written by men and  is therefore subject

               to human  error. This does not, however, discount the presence of

               revealed  truths  within  the  Bible  or   within  any  scripture

               (religious writings).

                    If any  of the  above arguments  fall short of convincing an

               individual of God's existence,  the one  argument that  cannot be

               denied is  the argument which provides for the proof of one's own

               existence (cf. Arg #1). Here  we  spoke  of  "taking  a skeptical

               stance";  one  of  doubting  one's  own  existence.   Through the

               process of  self-doubt we  become faced  with the  reality of our

               existence;  we   cannot  deny  the  object  of  our  perceptions-

               ourselves.

                    The question, then, is  raised concerning  "life and death".

               One may wonder: "If I exist now, was there ever a time when I did

               not exist and will there be a time when I will not exist?" We can

                                              17

                                                                             711

               limit this  by asking: "Did I exist before this lifetime and will

               I exist after this life?" Perhaps  before these  questions can be

               broached more should said concerning the subject of gnosis.

                    As stated  above, the Apostle Paul spoke of ignorance of God

               as being a form of slavery; and told us that  it was  our purpose

               to know  (gnosis) and obey God1. This is reiterated in his first

               epistle to the Corinthians, when Paul gave "thanks to God... that

               in every way [they] were enriched in [Christ] with all speech and

               all knowledge"2.

                    In John's first epistle,  we are  told that  we may  come to

               know (gnosis) God, if we keep God's Law and "walk in the same way

               in which [Christ] walked3. This echoed  in John's  Gospel chapter

               14, verses  20-21; and  at verse  26 he adds that the Holy Spirit

               will be sent  to  "teach  [us]  all  things,  and  bring  to [us]

               remembrance  all  that  [Christ  had]  said  to  [us]."  I  have

               emphasized the word "remembrance"  as an  important part  of the

               process of gnosis. This will be discussed in detail below.

                    In  another  epistle  Paul  spoke  of the "riches of assured

               understanding and knowledge  (epi-gnosis)  of  God's  mystery, of

                    1 See above p. 4

                    2 1 Cor. 1:4-5

                    3 1 Jn 2:3-4

                                              18

                                                                             712

               Christ,  in  whom  are  hid  all  the  treasures  of  wisdom  and

               knowledge"1. In the seventeenth chapter of  John's Gospel, Christ

               tells  us  that  gnosis,  knowing  God,  is equivalent to eternal

               life2; and in his epistle to the Philippians, Paul tells  us that

               gnosis supersedes all3.

                    In  Matthew's  Gospel  we  are told that spiritual knowledge

               comes to us through Christ:

                             "I thank thee, Father, Lord of heaven and  earth,

                    that thou hast hidden these things from the wise and prudent

                    and revealed them unto the  little  ones;  yes,  Father, for

                    such was  thy great pleasure. All things have been delivered

                    to me  by my  Father; and  no one  knows the  Son except the

                    Father, and  no one  knows the Father except the Son and any

                    one whom the Son chooses to reveal him.4"

                    When we read the thirteenth chapter of Paul's  first epistle

                    1 Col 2:2-3

                    2 Jn 17:3

                    3 Phil 3:8-10

                    4 Matt 11:25-27 & Lk 10:21-22

                                              19

                                                                             713

               to  the   Corinthians,  we  learn  that  "love"  is  the  key  to

               maintaining spiritual knowledge (gnosis) and faith (pistis)1; and

               in John's  first letter  we are  told that "he who does not love,

               does not know God; for God is love"2.

                    Besides the  necessity  of  loving  God,  we  are  told that

               knowledge of  truth equals  knowledge of God. In Paul's letter to

               Titus, Paul greets his  "child  in  common  faith"  by describing

               that, as  an apostle  of Christ,  his main purpose is to "further

               the faith of God's elect and their knowledge  of the  truth which

               accords with  godliness"3. In  John's Gospel we are told that the

               Holy Spirit is the  "Spirit of  truth, whom  the (material) world

               cannot receive,  because it  neither sees  him nor knows him; you

               know him, for he  dwells with  you, and  will be  in you"4. Jesus

               tells  us:  "If  you  continue  in  my  word,  you  are  truly my

               disciples, and you will know the truth, and  the truth  will make

               you free"5.

                    1 1 Cor 13

                    2 1 Jn 4:7-8

                    3 Titus 1:1

                    4 Jn 14:17

                    5 Jn 8:31-32

                                              20

                                                                             714

                                   Atsomepointsthissavingknowledgeisreferredtoas
     a

               secret  knowledge.  In  his  closing  remarks  to  his  disciple,

               Timothy, Paul  tells him  to guard closely the knowledge that has

               been entrusted to him and  to  avoid  those  who  "chatter" about

               false knowledge1;  and in  first Corinthians,  he speaks of those

               who imagine  that they  know, yet  do not  know as  they ought to

               know2. In  second Corinthians,  Paul tells us that the mystery of

               the Gospel is "veiled" to those who have been blinded  by the god

               of this  world3. This  concept of  the "hardening the hearts" and

                         "shutting the eyes"of the peoplecan befound in Isaiah4,
     Mark5,

               Luke6,  and  Acts7.  Paul  speaks  of  the  process  of gnosis as

               spiritual maturity when he tells the  Corinthians that  they were

               "fed with  milk, not  solid food;  for [they]  were not ready for

                    1 1 Tim 6:20-21

                    2 1 Cor 8:2

                    3 2 Cor 4:3-6

                    4 Isaiah 6:9-10

                    5 Mark 8:17-18

                    6 Lk 10:23

                    7 Acts 28:26-27

                                              21

                                                                             715

               it."

                    We are told that Jesus  spoke  in  parables  because "seeing

               they do  not see,  and hearing  they do not hear"1; and that "not

               all men can receive this [knowledge] but only those to whom it is

               given (revealed)"2.  He said  that in  order that those who could

               not understand, be allowed to understand that they  would have to

               "turn  again"  and  be  forgiven3.  This "turning again" or being

               "reborn" will be discussed in greater detail below.

                    In Colossians, Paul speaks  of this  mystery as  having been

               hidden  from  angels  and  men (aeons and generations)4. There is

               evidence in many of the books of the  Bible that  books which are

               known to authors have either been lost or intentional kept out of

               the Bible for a variety reasons. In his epistles, Paul  speaks of

               epistles  that  do  not  appear  in Bible. There is evidence of a

               third epistle to the Corinthians; perhaps  one that  went between

               the first and second epistles5; and in his closing remarks to the

                    1 Matt 10:13-17

                    2 Matt 19:11

                    3 Mk 4:11-12

                    4 Col 1:26

                    5 1 Cor 5:9 & 2 Cor 2:3-9; 7:10

                                              22

                                                                             716

               Colossians, Paul speaks of an Epistle  to the  Laodiceans1. First

               Chronicles speaks  of the  Book of  Nathan and  the Book of Gad2;

               while Second Chronicles, also, speaks of a Book  of Nathan  and a

               Book of Shemaiah the Prophet3. In Jude's Epistle there is a quote

               from the Book  of  Enoch!4        Could  these  books  have contained

               "secret knowledge" that could not be understand by all?

                    Turning  to  the  "apocrypha",  those  books  which  are not

               considered by some Christian sects to  be a  part of  the "closed

               canon" of the Bible, we are able to discover a possible answer to

               our question. The Apocrypha, or "hidden" books, were never really

               hidden, but  were kept  apart from the Bible. Each Christian sect

               has a different "list" of books  that belong  in their individual

               "canon"  and  because  those  "lists"  overlap  each  other  many

               Christians today are quite familiar with a majority  of the books

               contained in the Apocrypha.

                    One book  contained in  the Apocrypha, 2 Esdras, a book that

               is  found  in  many  Roman  Catholic  Bibles,  has  the following

               information to impart to us concerning "hidden books":

                    1 Col 4:16

                    2 1 Chr 29:29

                    3 2 Chr 9:29; 12:15

                    4 Jude 9 quotes Enoch 1:9

                                              23

                                                                             717

                    "Therefore write  all these  things that  you have seen in

                    book, and put it in a hidden place; and you shall teach them

                    to the  wise among  your people,  whose hearts  you know are

                    able to comprehend and keep these secrets.1"

                    (It is curious to  note that  this portion  of 2  Esdras was

                    added to  original sometime in the third century AD; when at

                    the same time  Gnostic  Christians  were  compiling  the Nag

                    Hammadi in Egypt!)2

                                       Yet  it  seems  that  nothing  can remain hidden forever. In

               Luke's Gospel Jesus prophesies  that "nothing  is hid  that shall

               not be made manifest, nor anything secret that shall not be known

               and come  to  light"3.  Perhaps  this  prophecy  came  true when,

               following  the  dreadful  destruction  of  WW II, two astonishing

               discoveries of hidden works were made; the first  at Nag Hammadi,

               Egypt in  December of  1945, and the second at Q'umran, Palestine

                    1 2 Esdras 12:37-38, cf. 2 Esdras 14:37-48

                    2 see introduction to "The Second Book of Esdras" in the
               New Oxford Annotated Bible with the Apocrypha; Apoc  p 23

                    3 Lk 8:17

                                              24

                                                                             718

               in 1947.

                                          PART THREE

                    Even in  the Bible  itself there is found "secret knowledge"

               that is never spoken of amongst the christian sects that consider

               themselves to  be "orthodox".  The best example of this is in the

               creation account of the Book of Genesis. The opening line  of the

               first book of the Bible has been translated throughout history to

               read: "In the beginning God created the heavens  and the earth1."

               Yet if we translate the first verse literally we find it to read:

               "When the Elohim began to create the heavens and the earth2."

                    The term "Elohim" should not be translated directly  to read

               "God" or  "god", because it is the feminine plural of god (Eloah)

               and should  probably be  translated "goddesses"  or "offspring of

               the Goddess" . Now, to many "orthodox" christians the notion that

               there exists "gods", in the polytheistic sense, most  likely is a

               bizarre notion.  Yet the  early Hebrews  were not "monotheistic",

               that is, a person who believes in the existence of one God, as is

               usually thought; but, rather, they were "henotheistic", and while

               believing in a multitude of gods, they focused  all their worship

                    1 Gen 1:1

                    2 Cf. p 3 note 1

                                              25

                                                                             719

               on  their  "national  god".  Examples of Hebrew henotheism can be

               found in  throughout the  Old Testament.  In 1  Kings, chapter 18

               there  is  an  account  of  the  prophet Elijah, a prophet of the

               Israelite god Yahweh, engaged in a  contest with  the prophets of

               the  god  Ba'al  and  the  goddess Asherah (Ishtar)1. In 2 Kings,

               chapter 3 we are told that  when  Mesha,  king  of  the Moabites,

               sacrificed his son to the Moabite god Chemosh "there came a great

               wrath upon " the army of the Israelites2.  Further on  in 2 Kings

               there is  the story  of Naaman, a Syrian general who is afflicted

               with leprosy. Following a raid in Israel, Naaman  is told  by one

               of his captives that there is a prophet living in Samaria who has

               the power to cure leprosy. Naaman then visits Elisha, where he is

               told to  go and  bathe in  the Jordan  river. After bathing seven

               times in the Jordan, Naaman is cured of leprosy, and  as a result

               he  converts  and  becomes  a  worshiper  of  Yahweh,  god of the

               Israelites. He is now faced with a dilemma; as he  must return to

               Syria, he  must take  "two mule's  burden" of Israelite soil back

               with him. This is done so  that he  may have  a plot  of Yahweh's

               land upon  which to  offer sacrifice to the Israelite god. Elisha

               does not argue this matter with Naaman, but only tells him to "go

               in peace"3.

                    1 1 Kngs 18:19

                    2 2 Kngs 3:27

                    3 2 Kngs 5:1-19
                                              26

                                                                             720

                    Perhaps  the  strongest  suggestion  of Hebrew henotheism is

               contained in line from  Ezekiel that  tells of  the women weeping

               for  the  Sumerian  harvest  god,  Tammuz1.  The  Jewish calendar

               contains the month of Tammuz (usually in the  summer) and  one of

               the titles  for Tammuz, "Adonai", was adopted by the Hebrews as a

               title for their god. The phrase "Adonai Elohim"  is translated in

               the  english  Bible  to  read  "Lord of Hosts". The Greeks, also,

               adopted "Adonai" and called  him "Adonis";  a term  used today in

               the english language to describe a good looking young man.

                    In the  New Testament,  we are told by Saint Paul that there

               are "many gods and many lords"2. In Colossians, he refers to them

               as the  "elemental spirits of the universe" or Archons3. Could it

               be that the  Archons  and  the  Elohim  were  one  and  the same:

               "elemental spirits  of the  universe"? In Ephesians, he refers to

               them as the "world  rulers of  the present  darkness"4. In John's

               Gospel,  Jesus  puts  us  on  equal  footing  with the Archons by

               quoting Psalms5; and in Acts we are called "God's offspring"6.

                    1 Ezekiel 8:14

                    2 1 Cor 8:5

                    3 Col 2:8

                    4 Eph 6:12

                    5 Jn 10:34 & Ps 82:6

                    6 Acts 17:27-29

                                              27

                                                                             721

                    The scriptures  in  places  speak  of  the  concept  of pre-

               existence. God tells Jeremiah, "before I formed you in the womb I

               knew you"1. In Ephesians, we are told that  God "chose  us in him

               before the foundation of the world"2.

                    Could it  be that  the "secret  message" that the Scriptures

               have to impart to us is that we  and the  Elohim are  one and the

               same? That  we were  present at the creation? That we created our

               own universe  under God's  guidance, but  because we  were not in

               harmony with  each other,  because a  few us tried to "lord" over

               the others, because we were not in agreement  on how  to go about

               making the universe, and instead of making the universe according

               to God's design, we made it  according  to  our  design,  in "our

               image";  could  this  be  why  the  universe is such an imperfect

               place?

                     Between chapters 16 and 19 of the Book of Genesis  there is

               a curious exchange that deserves to be followed. In chapter 16 we

               are told the story of Hagar, the mother of Ishmael. Hagar, one of

               Abraham's concubines, is sent out into desert by Sarai, the first

               wife of Abraham. At verse seven Hagar is met by an "angel  of the

                    1 Jeremiah 1:4-5

                    2 Eph 1:4

                                              28

                                                                             722

               Lord". Later, after conversing with this "angel of the Lord", she

               refers to the angel as a "god of vision". She is shocked to think

               that  she  has  actually  seen  "God" and has lived1. In the next

               chapter, Abraham is visited by a  being who  describes himself as

               "El  Shaddai"2.  Most  english  language Bibles translate this to

               read "God Almighty", but  a literal  translation would  render it

               "El, one  of the  gods". In  chapter 18  Abraham, we are told, is

                         visitedagain by the"Lord", and upon looking up he  sees
     "three

               men".  The  persons  that  appear  to  Abraham in this chapter of

               Genesis are usually described as being God and two of his angels,

               yet  strangely  enough  the  one  who  is  thought to be God, the

               Almighty (omniscient and omnipresent) does not  know what's going

               in a city on the planet Earth and remarks: "I will go down to see

               whether they have done altogether according  to the  outcry which

               has come  to me; and if not, I will know"3. After wrangling  with

               Abraham over whether or not he would destroy the cities  of Sodom

               and Gomorrah,  we are told that "the Lord rained... fire from the

               Lord out of heaven"4.

                    1 Gen 16:7-14

                    2 Gen 17:1

                    3 Gen 18:21

                    4 Gen 19:24

                                              29

                                                                             723

                    The "main of event" occurs in the first chapters of Genesis.

               Here is  where the  Elohim see  light for the first time1, and go

               about the process of  the first  creation2, that  of "calling and

               creating" the  material world3.  The Elohim cause a separation to

               be made between the spiritual world, "the waters which were above

               the  firmament,  and  the  material world, "the waters which were

               under the firmament"4. Genesis 1:9-31 details  this "ordering" of

               the material world.

                    In Genesis  1:27, we  are told  that the  Elohim created, or

               developed the  idea  of  mankind  in  an  image  that  the Elohim

               perceived.  According  to  Rabbinic  tradition this image was the

               image of the Higher God that  the  Elohim  saw  reflected  in the

               firmament which  they took to be that of their own. In the second

               creation, that of "making and forming" the material  world in the

               "day that  the Lord made the earth and the heavens"5, we are told

               that the Elohim actually  "formed" man  out of  dust, but  it was

                    1 Gen 1:4

                    2 Gen 1:1 - 2:3

                    3 Isaiah 43:7

                    4 Gen 1:7

                    5 Gen 2:4

                                              30

                                                                             724

               only after the Elohim breathed into man's nostrils the "breath of

               life", did man become a living being1.

                    Yet it seems that the Elohim had made a mistake.  In Genesis

               1:28,  we  are  told  that  the  Elohim  had  created  man  as an

               androgynous being,  "male and  female [they]  created them." Most

               Gnostic  Christians  take  this  to  mean that we were originally

               intended to posses both soul and spirit combined.  It appears the

               Elohim had made a mistake and formed a "sleeping" soul which they

               attempted to manipulate2, and when they  realized that  they were

               mistaken they  found it  necessary to pull the "spirit" (Eve) out

               of the soul (Adam) in order to bring it to life; hence Adam calls

               Eve "the Mother of the living"3.

                    The  events  that  follow  in  the  third chapter of Genesis

               deserve to be looked at in detail. In chapter 2, verse 9  we have

               been told that there are two trees in the center of the Garden of

               Eden; the tree of life and the tree of knowledge. In verse  17 of

               that same  chapter we were told that the Creator had ordered Adam

               not to eat of the tree of knowledge, for if Adam were to eat from

               that tree he would die. In chapter three a serpent appears to Eve

                    1  Gen 2:7

                    2 Gen 2:16-17

                    3 Gen 2:21

                                              31

                                                                             725

               and the following exchange takes place:

                    Serpent: "Did [the Creator] say, `You shall not eat of  any

                            tree in the garden'?"

                    Eve: "We  may eat of the fruit of the trees of the garden;

                          but [the Creator] said, `You shall not eat of the

                          fruit of  the tree which is in the midst of the

                          garden, neither shall you touch it, lest you die.' "

                    Serpent: "You will not die.  For  [the  Creator]  knows that

                              when you  eat of  it your eyes will be opened, and

                              you be like [the gods] knowing good and evil."

                    Later, after eating from the  tree,  and,  by  the  way, not

               dying, Adam  and Eve  "heard the sound of the Lord God walking in

               the garden"1. It is curious to note that  from the  exchange that

               follows that  the Creator  does not  seem to  know what has taken

               place in their "absence", just as they did not seem  to know what

                         was happening  inSodom  andGomorrah  orwhat  occurredto
     Cain's

               brother, Able2. Upon learning  what  has  transpired  the Creator

                    1 Gen 3:8

                    2 Gen 4:9

                                              32

                                                                             726

               then put  a curse upon the serpent, Eve, and Adam.  We then learn

               that the Creator had  lied to  Adam and  Eve when  they told them

               that they  would die  and in  remarking  reveal: "Behold, the man

               has become like one of us, knowing good  and evil;  and now, lest

               he put forth his hand and take also of the tree of life, and eat,

               and live forever..."1. This speaking in  the plural  is echoed in

               the  Tower  of  Babel  incident:  "Come, let us go down and there

               confuse their language"2.

                    Throughout  time  the  serpent   has  stood   as  symbol  of

               immortality. Many  ancient cultures  upon seeing the shed skin

               of a snake believed that the snake never died; only  shedding one

               body  for  a  new  one.  In Greek mythology the god Prometheus is

               often depicted as a winged serpent bringing the  gift of  fire to

               man.  Later  Prometheus  was  replaced  by the image of the wing-

               footed Hermes holding aloft  the  caduceus  or  "serpent entwined

               staff" as he brought the secret knowledge of the gods to mankind.

                    These images  of winged  and fiery  serpents can be found in

               the Old Testament. In Numbers "the Lord sent fiery serpents among

               the  people,  and  they  bit  the  people, so that many people of

               Israel died"3. To counteract this attack, Moses is  told to "make

                    1 Gen 3:22

                    2 Gen 11:7

                    3 Num 21:6
                                              33

                                                                             727

               a fiery serpent and set it on a pole" so that when the people see

               the "brazen serpent" they would not  die1. This  symbolic gesture

               of the  serpent lifted  up in  the wilderness  is reminiscent not

               only of the serpent in the  garden,  but  that  of  Jesus  on the

               cross2.   In Isaiah's  vision of  God, he describes the throne of

               God as being surrounded by "seraphim". Seraphim may be defined as

               "fiery winged  serpents". In 2 Kings we are told that the "brazen

               serpent" survived  down into  reign of  Ahaz, king  of Israel. It

               seems Ahaz did some house cleaning and broke the "brazen serpent"

               into pieces and threw  it  out.  Is  this  some  how  a prophetic

               gesture of Israel's rejection of the Messiah3?

                                          CONCLUSION

                    It should be remembered that when approaching the subject of

               "hidden works" or "secret knowledge" that "there is  nothing hid,

                    1 Num 21:8-9

                    2 Jn 3:14-15

                    3 2 Kngs 18:4

                                              34

                                                                             728

               except to  be made  manifest; nor  is anything  secret, except to

               come to  light"1. In  other words,  there is  nothing hidden that

               cannot,  or  will  not,  be  found. Christ extols us to seek and

               find, and that when we knock at the  door of  mystery it  will be

               opened to  us2. It  can be  found that God has a "divine plan" in

               which God "desires all  men  to  be  saved  and  to  come  to the

               knowledge of  the truth"3.  In Acts  we are  told that the end of

               time will not come until all  things have  been restored  to God.

               This  "restoration  of  all  things"  became  known  to the early

               christians as the Doctrine of Apocatastasis4. Ephesians speaks of

                         the "plan for the fullnessof  time,to uniteall thingsin
     him,

               things in heaven and things on earth"5.

                    Yet what happens to us when  we die  in a  pre-gnostic state

               before the  Apocatastasis?  In Mark's Gospel, we are told to take

               heed of what we hear in  the message,  for "the  measure you give

               will  be   the  measure  you  get"6.  This  is  the  Doctrine  of

                    1 Mark 4:22

                    2 Matt 7:7-8

                    3 1 Tim 2:4

                    4 Acts 3:21

                    5 Eph 1:10

                    6 Mk 4:24

                                              35

                                                                             729

               Metrethesis; the "measure for measure" spoken  of in  Matthew 7:2

               and the  "sowing" and  "reaping" in  Galatians 6:71.  This is the

               plan by which God allows all souls in the universe  to eventually

               redeem themselves in the prison of Metempsychosis.

                    Metrethesis  and  Metempsychosis  are doctrines that are not

               unique  to  Christian  Gnosticism.  In  Buddhism  and  the  Vedic

               religions   these    doctrines   are    known   as

                               [The text is lost at this point.]

                                                                             730

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     The Manifestation of Kali in Universe as an Astrophysical Anomaly
     By Persona Navitae 353.
                     There is no light, nor any motion.
                     There is no mass, nor any sound.
                     Still, in the lampless heart of the ocean,
                     Fasten me down and hold me drowned
                     Within thy womb, within thy thought,
                     Where there is naught-where there is naught!
                        From "Kali", by Aleister Crowley
 
        In the beginning was the KAOS water, the pure creative force
     of undivided being. Crowley called this "Nuit", which seems to be
     the combination of the sky goddess "Nut" with the chaos God "Nu",
     or "Nun". This was the potential for manifestation before the
     dream of Siva, before the suffering of Sophia that coalesced into
     the mist of dark reality. This primal force exits in a perpetual
     state of non-being, always edging toward being. A binary movement
     sets up from this tension of pre-creation, from a state of
     collapsed oneness, to a state of open potential. This is the
     struggle between Siva; the force of perfect order, and Sakti; the
     force of pure chaos. In Siva is the need to collapse to stable
     systems, the continual drive for one-ness that uni-fests as the
     point monad of Kether on the Tree of Life. In Sakti is the need
     for continual creation, the pure fertile need to populate
     Universe with the divine sparks of mani-fested intelligence. From
     these two forces arises the numinous Androgyne. This force exists
     at the beginning of physical creation, from its parthenogenic
     fullness it emanates across the Pleroma of the void, and down the
     Tree to Malkuth.
        This mythos is at the core of the unconscious and of many
     creation theories. From the bliss of Androgyny comes the
     suffering of Maya, illusion. This is the illusion of multi-
     verse. Sophia, the divine mother of the Gnostics, was conceived
     of as Androgynous but she broke away from her partner and
     conceived the physical universe as a polarized order. The result
     was the creation of ignorance, the demiurge Yahweh.
        From the primal Nuit is created Babylon, and from her is Isis,
     but what of Nepthys? She is hidden; present but unseen. Felt but
     rarely named. In Indian theosophy divine Sakti exists as the
     primal energy behind the static monad, Siva. She is  Nuit in
     Thelema, and her creation on the mundane level is Kali. In many
     systems they are considered one, which is rightly so. The job of
     Kali is to devour the ignorance of static non-creation and re-
     create Universe with new potential for mani-festation. Left to
     its own, Siva would freeze up Universe in a cage of entropy. This
     is known to physicists as the "Heat death of Universe". Heat is
     not a substance, not an energy. It is a process, "The
     transference of energy by virtue of a difference in temperature".
     When all forms of energy, Sakti/Kali, have been equilibrated
     then no more growth is possible. Any divine sparks left in such a
     state would no longer develope, all life would stop.

                                                                             731

        The Heat Death is only one scenario. It would seem possible
     that Universe could go on perpetually if there were some way to
     re-create it. All matter/energy would have to be sucked back in
     and thrust out in another "Big bang". This "devouring" is well
     known to devotees of Kali. In early myths she is known to devour
     the demons who would upset the balance of space-time. Kali is the
     Goddess of time, Kala. In time all things die and are re-born. In
     time all ignorance is replaced by divine Gnosis, if we accomplish
     nothing else in life we cannot help but learn. Experience is the
     great teacher. At the end of time there is no manifested
     existence, just the Satchidananda of bliss-being-consciousness.
     Kali offers the bliss of Gnosis with one hand which holds the
     Sangrail, freedom from fear with another raised, with a third she
     holds the sword that destroys Universe, and with a forth she
     holds a head to remind us that all situations will change, death
     is the constant force of new life. She is naked because she has
     no veils of illusion, and to remind us that the secret of
     re-creation is in sexual bliss. She is black because she is
     beyond human comprehension, this also ties in with the freudian
     devouring mother, who is in the realm of shadow, we all will be
     swallowed by Kali in the little death and the greater ones. She
     dances on the corpse of Siva, who has over extended himself in
     the attempt for divine Order. However, her dance has aroused him
     even in death and she stands over his erect penis to accept the
     seed of new creation.
        In the early 1930's Edwin Hubble concluded that Universe is
     expanding, and even in the 1920's evidence existed of such
     expansion. It has been postulated that if there is not enough
     mass in Universe then it will eventually suffer the heat death of
     Siva. If there is enough however, then it is possible that the
     expansion will slow down due to the drag of continual gravitational
     forces that all matter possesses, and eventually return to a
     single point where the explosive forces of the dynamic interplay
     of matter/energy will cause a new expansion.
        One method to determine if Universe has enough matter to halt
     the expansion is to add up all the luminous matter. Matter exits
     in particular, stable energy states. If extra energy is added to
     a system, then the matter present would tend to jump to a higher
     energy state. Every element has very particular states it prefers
     and will not reside in any others. This is the rule of the Siva-
     Order force in Universe. All chaotic energy states will either
     jump to a higher state, and stay there as long as the extra
     energy does, or it will ignore the extra force.  When there isn't
     enough energy to maintain the element in this state, it drops to
     a specific lower state and sheds the excess energy. When this
     happens we see it as a burst of light which will be specific to
     each particular element. By examining the luminous evidence,
     astrophysicists can determine how much matter is shedding light.
     According to older theories all matter radiates light, and this
     could be used to determine how much matter was in Universe.
     Through these studies, it was found that there is only about 2%
     of the necessary amount for re- creation.

                                                                             732

        In 1933, Fritz Zwicky discovered that galaxies were moving
     much faster than they should according to the accepted theories.
     Speculating from the amount of matter found through the
     luminosity present, he found that galaxies should be breaking up.
     The obvious conclusion is that there is more matter present than
     can be seen. This substance became known as Dark Matter. Since
     then numerous experiments have been devised to test this theory.
     Vera Rubin showed that galaxies rotate as fast at the outer rim,
     or faster, as they do in the inner. If they are less dense at the
     outer edges, as the luminosity indicates, then they should move
     slower. Jeremiah Ostriker and James Peebles showed that without
     extra matter, galaxies would develope gravitational anomalies
     that would cause them to collapse into other forms than the
     spiral we usually see. It seems likely that there is Dark Matter
     in Universe, and estimates now indicate that it could make up as
     much as 95% of all physical creation.
        What is this Dark Matter? Nobody knows, but there are many
     theories. Sub-atomic particles, so small they don't radiate
     visible energy, Neutrinos, Magnetic Monopoles (one sided
     magnets), and Gravitinos (bundles of gravity, in the same sense
     that Photons are bundles of light) are prime candidates. So far
     neither Magnetic Monopoles, nor Gravitinos have been found.
        Arcane knowledge provides some answers assuming we ask the
     questions. If Isis is "Infinite Stars, Infinite Space", then
     what is Nepthys? Being the opposite side of Isis we have to
     assume she plays a part in Universe. And, if Kali's re-creation
     of Universe is possible, then can we see it in the process? The
     answer to both of these lies in the Dark Matter. In "Mumbo Jumbo"
     Ishmael Reed referred to "Dark Isis". I found this very
     intriguing at the time, and later found the connection in Isis's
     dark twin, Nepthys. She is dark (like Kali) because she is
     hidden, manifested but unseen. In his book, Reed speculated that
     she became dominant when Isis was shedding lunar blood (sacred to
     Kali), this is when the unfertile seeds are being discarded. For
     the aspirant this is a time of great power, and danger. Nepthys
     is the goddess of the night magicks, the red magick of Vamamarg
     sometimes referred to as the "left hand path". Hers is the force of
     re-creation which is so vital to the growth of the aspirant. IAO,
     Isis-creator, Apophis (Set, husband of Nepthys)-destroyer, and
     Osiris-re-creator. In Tantra, Kali is all three. She gives birth
     to Universe, devours it when all life has expended its energy,
     and re-creates it from the seeds of the old Universe.
        It's uncertain whether there is enough Dark Matter to cause
     the collapse of Universe, but clearly if there is a chance, it is
     in this manifestation of the Dark Goddess. Her body is the body
     of matter that lies "between" known spaces and stars, her power
     is felt in the pull of matter itself, "Love is the law, love
     under will" is the axion of gravity where all particles seek to
     unite with all others. Her books are written in the night sky,
     her rites are the rites of ancient humans awed by the power of
     the Great Sleep, and equally awed by it's power of re-creation.
     If Kali/Nepthys manifests at the end of time, it will be as the
     mouths of numerous black holes, each larger one devouring the
     smaller, uniting in one undifferentiated monad of space-time,
     not only matter sucked in but the net of creation on which it
     resides as well. In the Dark Matter is the new creation.

                                                                             733

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     A SAMPLING OF HIDDEN CODES IN THE TORAH
     =======================================

     Here is a sampling of some of the hidden words in the Torah. Since the
     Hebrew cannot be uploaded, the transliteration is as follows:

     Aleph = A     Bet = B     Gimel = G     Dalet = D     Hey = H     Vav = V
     Zayin = Z     Chet =  Kh     Tet = T     Yod = Y     Kaf = Ch   Kaf Sofit =
     Ch:
     Lamed = L     Mem = M     Mem Sofit = M:     Nun = N     Nun Sofit = N:
     Samech = $     Ayin = E     Pei = P     Phei = Ph     Phei Sofit = Ph:
     Tzadi = Tz     Kuf = Q     Reish = R     Shin = Sh     Sin = S     Tav =Th

     The chart below works as follows:
           The first column is the hidden word. Second column is the location of
     the  starting letter. The  third column is  the word in  the sentence which
     "houses" the starting letter of the hidden word. The letter enclosed <X> is
     the first letter of the hidden word.  If the housing word appears more than
     once  in the same sentence, the number of  the correct word appears here in
     parentheses.
     The  fourth column  indicates  spacing, i.e.,  49  indicates there  are  49
     letters BETWEEN the letters of the hidden word. An "R" in the fifth  column
     indicates the hidden  word is spelled  out in reverse.  The last column  is
     just a transliteration of the first column for ease of comprehension.

     ."AMTh"      Genesis 1:1-5      BRAShY<Th>   50     R      Emet (Truth)
     ."ThVRH"     Genesis 1:1-5      BRAShY<Th>   49            Torah
     ."ThVRH"     Genesis 49:28-30   VZA<Th>      49            Torah
     ."ThVRH"     Exodus  1:1-7      ShMV<Th>     49            Torah
     ."ThVRH"     Exodus  39:8-13    ThChL<Th>    49            Torah
     ."ThVRH"     Numbers 1:1-3      MSh<H>       49     R      Torah
     ."ThVRH"     Numbers 34:9-12    Z<H>         49     R      Torah
     ."ThVRH"     Deut.   1:5-8      <H>ThVRH     48     R      Torah
     ."ThVRH"     Deut.   32:3-7     LAL<H>YNV    48     R      Torah
     ."ALHYM"     Genesis 1:7-9      <A>Th        26            Elokim
     ."Y-VH"      Genesis 1:8-9      AL<H>YM      26     R      The Name
     ."QYN"       Genesis 4:13-15    <Q>YN        49            Cain
     ."HBL"       Genesis 4:23-25    OD<H>        49            Abel
     ."MLACh"     Genesis 2:1-2      V<Ch>L       26     R      Malach
     ."ShBTh"     Exodus  34:35-     M<Sh>H (2)   49            Shabat
     ."ShBTh"     Exodus  35:3-5     A<Sh>        49            Shabat
     ."ABRHM"     Genesis 1:22-26    <A>LHYM      49     1      Avraham
     ."Y-VH"      Levit   1:1        V<Y>QRA       7            The Name
     ."Y-VH"      Levit.  1:2-3      <Y>QRYB      21            The Name
     ."Y-VH"      Levit.  1:3-       <Y>QRYBNV    13            The Name
     ."Y-VH"      Levit.  1:3        YQR<Y>BNV    34            The Name
     ."MThThYHV"  Deut.   34:5-10    <M>ShH       49            Matityahu
     ."YSRAL"     Genesis 1:30-2:3   E<L>         49     R      Yisrael
     ."YSRAL"     Genesis 1:31-2:1   HShSh<Y>      7            Yisrael
     ."LAH"       Genesis 28:2-6     <L>Ch:       49     2      Leah
     ."RKhL"      Genesis 28:5-6     A<R>M:       49     2      Rachel
     ."YHVDH"     Genesis 49:8-11    YHVD<H>      49    R,2     Yehuda
     ."MShH"      Genesis 50:24:25   V<H>ELH      49    R,2     Moshe
     ."MShH"      Exodus  13:18-19   ALHY<M>      49     2      Moshe
     ."ThVRH"     Genesis 28:13-16   A<Th>NNH     26            Torah
     ."MQDSh"     Genesis 28:15:16   VH<Sh>BThYCh:26     R      Mikdash(Temple)

                                                                             734

     ."HMVEDYM"   Genesis 1:8-16     ShMY<M>      70     R      HaMoadim
     ."Y-VH(Y)"   Genesis 1:25-27    V<Y>ES       26            The Name
     ."(Y)-VHY"   Genesis 1:25-27    H<Y>M:       26     R      The Name
     ."ERBH"      Genesis 1:11-15    V<E>Tz:      49            Arava
     ."LVLB"      Exodus  2:7-11     HE<L>MH      49            Lulav
     ."HD$"       Numbers 4:28-32    ShN<H>       49            Hadas
     ."AThRG"     Deut.   1:32-37    L<A>MR       49            Etrog
     ."BRChH      Deut.   1:1-32     HD<B>RYM     613           Bracha
     ."RMBM"      Exodus  11:9-12:13 <R>BVTh      Init   3      Rambam
     ."MShNH"     Exodus  11:9-12:13 <M>ShH       49     3      Mishneh
     ."ThVRH"     Exodus  11:9-12:13 A<Th>V       49     3      Torah
     ."NTzY"      Deut.   28:63-64   V<N>$KhThM:  49            Nazi
     ."HShVAH"    Deut.   31:16-18   MSh<H>       49            HaShoah
     ."HYTLR"     Genesis 8:21       <H>ADMH      31     R      Hitler
     ."H$"        Genesis 8:1        BThB<H>      31            Hess
     ."RVML"      Genesis 8:20       HTHV<R>      31            Rommel
     ."BQ"        Genesis 8:22       V<Q>R        31     R      Beck
     ."DNYTz:"    Genesis 8:21       EV<D>        31            Danitz
     ."MVTh"      Genesis 8:3        H<M>YM:(2)   31     R      Mavet
     ."HShVAH"    Genesis 8:14       <H>ARTz:     62   2x31     HaShoah

     1) "ABRHM" begins with  the Aleph <A> of ALHYM  and ends about 250  letters
     later on the Mem <M> of ALHYM.
     2) Note the section of Torah this word is embedded in.
     3)  Rambam  appears  as  the  initial  letters  of  "Rabos  Mofsai  B'eretz
     Mitzrayim. If  one begins in the same  pasuk on the Mem  of Moshe, the Word
     "Mishneh" is  spelled out.  If one starts  at the  same Mem and  counts 613
     letters, one then Reaches  a Tav, which is  the first letter of the  hidden
     word "Torah", thus completing Mishneh Torah, Rambam's famous work about the
     613 Mitzvos.

                                                                             735

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                  An Introduction to Traditional Wicca
         c. 1987,  Keepers of the Ancient Mysteries   ( .K.A.M. )
 
     Often Traditional Wiccans are asked to describe our religion and
     beliefs for interested people, who may or may not have confused
     us with other Pagan religions, with inversions of
     Christian/Islamic religions like Satanism, or with purely magical
     traditions with no religious base. There is a lot of flexibility
     in the ways that we describe ourselves, and one characteristic of
     Wicca is a large degree of personal liberty to practice as we
     please. Still, there is an outline that can be described in
     general terms. Many traditions will depart from one particular or
     another, but groups departing from all or most of these features
     are probably non-Wiccan Traditions attempting to stretch or
     distort the Wiccan name to cover what they want to do.
 
     Mysteries and Initiation
 
     Wicca is an Initiatory religion descended from the Ancient
     Mystery Religions. A mystery religion is not like Catholicism
     where a Priest is the contact point between the worshiper and the
     Deity, nor like Protestantism where a sacred Book provides the
     contact and guidelines for being with the divine. Rather a
     Mystery Religion is a religion of personal experience and
     responsibility, in which each worshiper is encouraged, taught and
     expected to develop an ongoing and positive direct relationship
     with the Gods. The religion is called a "Mystery" because such
     experiences are very hard to communicate in words, and are
     usually distorted in the telling. You have to have been there in
     person to appreciate what is meant. Near and far-Eastern
     religions like Buddhism, Hinduism, Taoism and Shinto are probably
     Mystery traditions, but Wicca is very western in cultural flavor
     and quite different than eastern religions in many ways.
 
     A Blend of Pagan Roots
 
     Most Wiccan Traditions, .K.A.M. included, have particular roots
     in the British Mystery Traditions. This includes traditions of
     the Picts who lived before the rise of Celtic consciousness, the
     early Celts, and some selected aspects of Celtic Druidism.
     American Wicca is directly descended from British Wicca, brought
     in the late 1950's by English and American Initiates of
     Gardnerian, Alexandrian and Celtic Wicca. These traditions are a
     little like the denominations in Christianity, but hopefully far
     more harmonious.
 
     While British Traditions are very strong in Wicca, or the Craft
     as it is sometimes called, other Western Mystery traditions
     feature prominently, including the ancient Greek Mysteries of
     Eleusis,  Italian Mysteries of Rome, Etruria and the general
     countryside, Mysteries of Egypt and Persia before Islam, and
     various Babylonian, Assyrian and other mid-eastern Mysteries that
     flourished before the political rise of the advocates of "one
     god".

                                                                             736

     What's In a Name
 
     Wicca, Witchecraft, and "The Craft" are used interchangeably at
     times by many kinds of people. It is fair to say that all Wiccans
     are Witches, and many of us believe we are the only people
     entitled to the name. It is important to know that many people
     call themselves witches who are not in the least Wiccan, and that
     Masons also refer to themselves as "Craft", with good historical
     precedent. Carefully question people on the particular things
     they do and believe as part of their religion rather than relying
     on labels. Any real Wiccan would welcome such honest inquiry.
 
     Traditions and Flavor
 
     There are specific Wiccan beliefs and traditions, including
     worship of an equal and mated Goddess and God who take many forms
     and have many Names. Groups who worship only a Goddess or only a
     God are not traditional Wicca however they may protest, although
     they may be perfectly good Pagans of another sort. The Wiccan
     Goddess and God are linked to nature, ordinary love and children
     -- Wicca is very life affirming in flavor.
 
     Because we have and love our own Gods, Wiccans have nothing to do
     with other people's deities or devils, like the Christian God or
     Satan, the Muslim Allah or the Jewish Jehovah (reputedly not his
     real name). Christians often deny this fact because they think
     that their particular god is the only God, and everybody else in
     the whole world must be worshipping their devil. How arrogant.
     They're wrong on both counts.
 
     Traditional Wicca is a religion of personal responsibility and
     growth. Initiates take on a particular obligation to personal
     development throughout their lives, and work hard to achieve what
     we call our "True Will", which is the best possibility that we
     can conceive for ourselves. Finding your Will isn't easy, and
     requires a lot of honesty, courage and hard work. It is also very
     rewarding.
 
     Wicca is generally a cheerful religion, and has many holidays and
     festivals. In fact, most of the more pleasant holidays now on our
     calendar are descended from the roots Wicca draws on, including
     Christmas, May Day, Easter and Summer Vacation. Wicca is
     definitely not always serious. Dancing, feasting and general
     merriment are a central part of the celebrations.
 
     Wiccan Ethics
 
     Wiccans have ethics which are different in nature than most
     "one-god" religions, which hand out a list of "do's and don'ts".
     We have a single extremely powerful ethical principal which
     Initiates are responsible for applying in specific situations
     according to their best judgment. That principle is called the
     Wiccan Rede (Old-English for rule) and reads:
 
     "An (if) it harm none, do as ye Will"

                                                                             737

     Based on the earlier mention of "True Will", you will understand
     that the Rede is far more complex than it sounds, and is quite
     different than saying "Do whatever you want as long as nobody is
     hurt". Finding out your Will is difficult sometimes, and figuring
     out what is harmful, rather than just painful or unpleasant is
     not much easier.
 
     Initiation into Wicca
 
     People become Wiccans only by Initiation, which is a process of
     contacting and forming a good relationship with the Gods and
     Goddesses of Wicca. Initiation is preceded by at least a year and
     a day of preparation and study, and must be performed by a
     qualified Wiccan Priestess and Priest. The central event of
     Initiation is between you and your Gods, but the Priestess is
     necessary to make the Initiation a Wiccan one, to pass some of
     her power onto you as a new-made Priestess or Priest and to
     connect you to the Tradition you're joining.
 
     Women hold the central place in Wicca. A Traditional Coven is
     always headed by a High Priestess, a Third Degree female Witch
     with at least three years and three days of specific training. A
     Priest is optional, but the Priestess is essential. Similarly, a
     Priest may not Initiate without a Priestess, but a Priestess
     alone is sufficient. Women are primary in Wicca for many reasons,
     one of which is that the Goddess is central to our religion.
 
     One Religion at a Time
 
     People often ask "Can I become a Wiccan and still remain a
     Christian, Muslim, practicing Jew, etc. The answer is no. The
     "one god" religions reject other paths besides their own,
     including each other's. "One-god" religions also do not exalt the
     Female as does Wicca, and mixing two such different traditions
     would water them both down. Besides, you'd have to ask how
     serious a person who practiced two religions was about either
     one. Being Jewish is an exception, since it is a race and culture
     as well as a religion. There are many Wiccan Jews, but they
     practice Wicca, not Judaism.
 
     Magick and Science
 
     People interested in Wicca are usually curious about the magick
     that Wiccans can do. While magick (spelled with a "k" to
     distinguish from stage conjuring) is not a religion in itself, it
     is related to our religious beliefs. Wiccans believe that people
     have many more abilities than are generally realized, and that it
     is a good idea to develop them. Our magick is a way of using
     natural forces to change consciousness and material conditions as
     an expression of our "True Wills". Part of becoming a Wiccan is
     training in our methods of psychic and magickal development.
 

                                                                             738

     Because we believe that everything a person does returns to them
     magnified, a Wiccan will not work a magick for harm, since they
     would pay too high a price. But a helpful magick is good for both
     the giver and receiver! Wicca is entirely compatible with the
     scientific method, and we believe all the Gods and forces we work
     with to be quite natural, not supernatural at all. We do not,
     however, hold with the kind of scientific dogma or pseudoreligion
     that  sees everything  as dead matter  and neglects  its own  method .v..by
     trumpeting "facts" without honest examination of evidence.
 
     Priestesses at Large?
 
     Long ago the spiritual (and sometimes physical) ancestors of
     Wiccans were Priestesses and Priests to the Pagan culture as well
     as devotees of their Mystery. Now that a Pagan culture is rising
     again, some ask if today's Wiccans could resume that role. This
     seems unlikely.
 
     Today's Pagan culture is very diverse and more interested in
     exploring and creating new forms than in building on existing
     traditions. A public role would either dilute our traditions or
     force them on an unwilling audience. The neo-Pagan community
     generally prefers "media figures" and rapid membership and
     growth. This is  not compatible with our slow methods of training
     and Initiation, the insistence that livelihood come from work
     outside the Craft, or our needs for privacy. Our religion is not
     accepted in the American workplace or political system, and may
     never be. The most powerful Priestesses are often unknown to all
     but their Coveners. While all Wiccans are Pagans, all Pagans are
     not Wiccan, and it is best that it remain so.

                                                                             739

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     The Henge of Keltria--a Neo-pagan Druidic organization

     What is The Henge of Keltria?

     The Henge of Keltria is a positive path Druidic tradition
     dedicated to protecting the Earth, honoring our ancestors,
     revering the spirits of nature and worshipping the Keltic
     Deities.  Our focus is on spiritual development achieved through
     the study and practice of the Druidic Arts and Keltic Magick.
     Through training, networking, resources, ritual and
     communications we strive to provide a religious and spiritual
     framework through which each individual can reach his of her own
     full potential.

     What does the Henge offer?

     Currently the Henge of Keltria Publishes "Keltria: A Journal of
     Druidism and Keltic Magick" on a quarterly basis, and an
     introductory 31 page booklet "The Henge: An Introduction to
     Keltrian Druidism."  Classes in neo-pagan Druidism are offered
     in the Minneapolis/St. Paul metro area on an ongoing basis.
     Campouts and workshops are held on an irregular basis in
     Northwestern Wisconsin.  Future plans include a book of ritual,
     bardic songbook, correspondence courses, theological journal and
     membership directory.

     For more info, send a business sized SASE to:

	 The Henge of Keltria
	 2350 Spring Road, PMB-140
	 Smyrna, GA 30080

740

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                    ISHTAR: IN HER PRAISE, IN HER IMAGE
                    -----------------------------------
                         By Pauline Campanelli

     (Originally published in Circle Network News, under the column PANTHEON;

           She  was called Ishtar by  the Babylonians, Inanna  by the Sumerians,
     Astarte by the  Greeks, and Ashtoreth by the Hebrews.   She is a Goddess of
     Love and beauty, The Giver  of All Life, The Maiden, The Mother, The Crone.
     As the maiden hymns were sung to her beauty and her love:

        "Praise the Goddess, most awesome
            of the Goddesses,
         Let one revere the mistress of the
            people, the greatest of the Gods.
         Praise Ishtar, the most awesome of
            the Goddesses,
         Let one revere the Queen of Women,
            the greatest of the Gods.

         She is clothed with pleasure and
            love.
         She is laden with vitality, charm
            and voluptuousness.

         In lips she is sweet; life is in
            her mouth.
         At her appearance rejoicing
            becomes full.
         She is glorious; veils are thrown
            over her head.
         Her figure is beautiful; her eyes
            are brilliant."

             --from a First Dynasty Babylon text, circa 1600 BCE

                                                                             741

           TheGoddess has her darkside too.  In thisportion of a Sumerian prayer
     to Inanna  from Ur, circa 2300  BCE, she is the  bringer of death.   In the
     following lines, "the Powers"  refer to the  powers and duties assigned  to
     the various cosmic entities at the moment of creation:

         "My Queen, You who are guardian
            of all the great Powers,
         You have lifted the Powers, have
            tied them to your hands,
         Have gathered the Powers, pressed
            them to your breasts.
         You have filled the land with
            venom like a serpent.
         Vegetation ceases when you thunder
            like Ishkur.
         You who bring down the flood from
            the mountains,
         Supreme One who are the Inanna of
            Heaven and Earth."

           In the Epic of Gilgamesh,it is the word of Ishtar thatcauses Enlil to
     bring the Deluge upon her Children, and in the same legend she brings death
     not only to her people but her lover too: "When the glorious Ishtar  raised
     an eye  at the beauty of Gilgamesh, she  said, 'Come, Gilgamesh, be thou my
     lover! Do but grant me thy fruit.  Thou shalt be my husband, and I will  be
     thy  wife.'"  But the  hero refuses  her, listing  the  fates of  her other
     lovers:

        "For Tamuz, the lover of thy
           youth,
        Thou has ordained wailing year
           after year.
        Having loved the dappled
           Shepherd-bird,
        Thou smotest him, breaking his
           wing.
        In the grove he sits crying, 'My
           wing!'
        Then thou lovedst a lion, perfect
           in strength.
        Seven pits and seven didst thou
           dig for him.
        Then a stallion didst Thou love,
           famed in battle.
        The whip, the spur, the lash Thou
           ordainedst for him."

           And ratherthan marry Ishtar, Gilgameshwent in searchof immortality on
     his own.

           Images of this Great Goddess from the land of theTigris and Euphrates
     appear in many  shapes and forms.  Some of the  earliest may be the clay or
     limestone figures discovered at the site known as Mureybit in what is today
     Syria.  These  figurines from  hunter-gatherer villages of  8000 BCE  range
     from the crude and stylized to  the highly naturalistic.  Like later images
     of Ishtar, these female  divinities are depicted with their hands  to their
     breasts.   These ancient images  of a goddess are not  joined by a male God
     until a thousand years later and then he remains less important.

                                                                             742

           One common characteristicof the early imagesof Ishtar is thebird-like
     facial  features.  These  features are also  seen on images  of the Goddess
     from  the Thracian culture of what is  today Bulgaria, the Vinca culture of
     the Central Balkans, and  the Tisza culture of northeastern  Hungary, circa
     6000-5000  BCE.   This  bird Goddess  of  ancient eastern  Europe,  and the
     closely  related Snake Goddess are frequently associated with the baking of
     sacred bread.   Miniature temples made  in the form of  the Goddess contain
     scenes  of baking  bread  being  presided  over by  a  priestess.    Later,
     miniature  Minoan temples  contain  images  of  a  Goddess  with  the  same
     bird-like features.   The Greek  Aphrodite is often  associated with  doves
     which are  her symbol also.   Like  Aphrodite's consort was  the Grain  God
     Adonis, Ishtar  is the consort of  Tamuz, God of  Grain and of bread.   The
     "wailing year after year," in the above text refers to the annual death and
     subsequent resurrection of Tamuz the Grain God, the Mesopotamian equivalent
     of Adonis and Attis.

           The pierced crown and earsof figures are also reminiscent ofimages in
     bone  and clay from Bulgaria that date to 5000 BCE (Similar piercing can be
     seen on bird-faced figures of the Machalilla culture of ancient Ecuador and
     some of the Chancay "Moon  Goddess" figures of central Peru).   The pierced
     crown is  repeated in the headdress  of figures from Mycenae  Greece.  When
     Dr.  Heinrich Schleimann discovered figures like these, some had their arms
     upraised while others  had their  hands to  their hips  forming a  circular
     outline.   He thought they  might represent two  phases of  the moon.   Dr.
     Schleimann was probably right.  The arms of the figure from a tomb form the
     crescent of  the New Moon rising, an ancient symbol of Ishtar in her aspect
     as the  moon Goddess.   They also  repeat the design  of the  Assyrian Moon
     Tree.  These upraised arms from ancient Yugoslavia and Czechoslovakia.

           LikeCybele and Attis, Demeterand Persephone, Aphroditeand Adonis, and
     Isis  and Osiris;  Ishtar  sought to  retrieve  her lover  from  the "house
     wherein the entrants are bereft of light, where dust is their fare and clay
     their food." When she arrived  at the gate She demanded to be let  in.  The
     Gatekeeper at the command of Allatu,  Queen of the Underworld and sister of
     Ishtar, allowed her to enter.  As she  passed thru the first gate, however,
     she was  told she must remove her crown as  "that is the custom of Allatu".
     At the second gate she had  taken the pendants from her ears; at  the third
     the  chains from her neck; at  the fourth the ornament  from her breast; at
     the  fifth  the Girdle  of  birthstones from  her  hips; at  the  sixth her
     bracelets and anklets; and at the  seventh she had the garment removed from
     her body.

           Allatu imprisoned Ishtar in teh Underworld and because of her absence
     from the World of the living,  "the bull springs not upon the cow,  the ass
     impregnates not the jenny,  the man lies in his own  chamber and the maiden
     lies on her side."  Because of this, the God Ea sent a messenger  to Allatu
     and caused Allatu  to sprinkle Ishtar with  the waters of life.   As Ishtar
     passed thru each  of the seven  gates on her ascent,  Her garments and  her
     jewels were returned to her.

           As for Tamuz,  her beloved, his  fate is not  known according to  the
     Summerian myth  because the  last tablet  of the  text  is missing.   In  a
     Babylonian version of the  myth, however, the Gatekeeper is  told "Wash him
     with pure water, anoint him with sweet oil, clothe him with a  red garment,
     and let him  play on a  flute of lapis."  As the  knowledge of her  brought
     death, so death brought resurrection.

        "On the day that Tamuz comes up

                                                                             743

            to me
         When with him the lapis flute and
            the carnelian ring come up to me,
         When with him the wailing men and
            the wailing women come up to me,
         May the dead rise and smell the
            incense!"

           She was worshipped as a Goddess of Loveand Beauty, a bringer of death
     and the mother of all life:

        "She is sought after among the
            Gods, extraordinary is her station,
         Respected is her word, it is
            supreme over them.
         Ishtar among the Gods,
            extraordinary is her station.
         Respected is her word, it is
            supreme over them."

                --from a first Dynasty Babylonian text, circa 1600 BCE

           Thepriestesses of Her temples were "harlots" detested by the Hebrews,
     but, in the words of The Great Goddess, "All acts of love and  pleasure are
     my rituals."   Ishtar is  one of the  earliest manifestations of  The Great
     Goddess  and the  geographic boundaries of  her worship may  be far greater
     than is currently believed.

                                                                             744

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               FIVE FOLD KISS FEMALE

          The High Priest kneels before the High Priestess and gives her the
     Five Fold Kiss; that is, he kisses her on both feet, both knees, womb, both
     breasts, and the lips, starting with the right of each pair. He says, as he
     does this:

               "Blessed be thy feet, that have brought thee in these ways.

               Blessed be thy knees, that shall kneel at the sacred altar.

               Blessed be thy womb, without which we would not be.

               Blessed be thy breasts, formed in beauty.

               Blessed be thy lips, that shall utter the Sacred Names."

     For the kiss on the lips, they embrace, length-to-length, with their feet
     touching each others. When he reaches  the womb, she spreads her arms wide,
     and
     the same after the kiss on the lips.

                    FIVE FOLD KISS MALE

          The  High Priestess kneels  before the High  Priest and  gives him the
     Five Fold Kiss; that is, she kisses him on  both feet, both knees, phallus,
     both breasts, and the lips, starting with the right of each pair. she says,
     as she does this:

               "Blessed be thy feet, that have brought thee in these ways.

               Blessed be thy knees, that shall kneel at the sacred altar.

               Blessed be thy phallus, without which we would not be.

               Blessed be thy breasts, formed in strength.

               Blessed be thy lips, that shall utter the Sacred Names."

     For the kiss  on the lips, they embrace,  length-to-length, with their feet
     touching  each others.  When she reaches  the phallus, he  spreads his arms
     wide, and the same after the kiss on the lips.

 

     Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert Hale 1983
     Transcribed to computer file by Seastrider

                                                                             745

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                +-------------------------------------------------------------+
                |                        RITUAL BATH                          |
                +-------------------------------------------------------------+

                      The purpose  of a  ritual bath  is to cleanse Yourself,
                 from the  inside and  out, of  negative energies and prepare
                 your Physical,  Mental and  Spiritual Self  for Circle.    A
                 ritual bath is a rite in and of itself.  The rite is ideally
                 done just  prior to Circle, but this is not always the case.
                 [An example  of such is if you have to travel to the meeting
                 place.]   After the rite is completed and you must travel to
                 another place  for Circle,  try  to  keep  your  mind  in  a
                 Spiritual frame as this will aid you in Circle.

                      The bath water should be infused with salts, herbs oils
                 and colors  that are harmonious with the work to be done in
                 Circle.  To prepare for the bath:

                      Select the  Herbs, [it  is best to have your herbs in a
                 satchel for  easier clean-up]  oils and  salts [of  the same
                 color as the candle] that you will be using.

                      Have a  censer and  charcoal  block  ready  to  burn  a
                 corresponding incense on.

                      Anoint a  candle of  appropriate color [Possibly using
                 the same  oil as  you are  using in the bath water.]  If you
                 have a  shrine set  up in  your bathroom  there should  be a
                 Goddess and God candle present.

                      Have some  Holy Water ready.  [Holy Water is made from:
                 1/3 sea-water  {river-water with  sea-salt added  will do if
                 sea-water is unavailable}; 1/3 river-water; 1/3 spring-water
                 {store bought is OK}.]

                      Have a  tape recorder  with  meditation  music  in  the
                 bathroom  with   you,  as   its  aid  to  visualization  and
                 meditation is  invaluable.   [Be cautious  to have  the tape
                 recorder far  away from  any water and DO NOT TOUCH IT WHILE
                 YOU ARE STILL WET.]

                      A glass  of wine  is also  needed for  consumption upon
                 completion of  the rite.   And  your libation  dish for  the
                 libation to the Gods.

                      To begin  turn out  the lights  and light the candle(s)
                 and incense,  turn on tape, fill the tub with warm water and
                 add herbs,  oils, salts and a cup or so of Holy Water.  With
                 your  Athame   draw  and  visualize  a  Water  or  Banishing
                 Pentagram over the bath water.  All of these tools represent
                 the four  Elements; Air/the  incense and the scents from the
                 bath, Fire/the  heat of  the bath,  Water/the bath  and Holy
                 Water and, Earth/the herbs and oils.

                                                                             746

                      Lower  yourself   into  the   water  and  visualize  it
                 cleansing you  of all  negativity.  Know that these energies
                 are flowing  from your  Physical, Mental and Spiritual Self
                 into the  water.   Relax and  enjoy the warmth of the water,
                 the scents  in the  air and the feeling of being cleansed of
                 all negativity,  let yourself  drift.   Now concentrate  and
                 visualize on  the purpose of the coming ritual and know that
                 you are  truly prepared.   When you feel you are ready, pull
                 the plug  and stay  in the  tub  until  all  the  water  has
                 drained.   As the  water is draining visualize and know that
                 the negative  energies that  are now  in the water are going
                 into the Earth and are grounded.
                      Rise up  out of the tub and do a Self Blessing like the
                 following:

                 Anoint each area while saying aloud:

                         Blessed be my Mind, that learns of Your ways
                                  [anointing your forehead]

                         Blessed be my eyes, that have seen this day.

                                     Blessed be my lips,
                         That utter Your names and keep Your secrets.

                    Blessed be my breast(s), formed in strength (Beauty).

                                Blessed be the phallus (Womb),
                              For without which I would not be.

                  Blessed be my knees, that shall kneel at thy Sacred Altar.

                   Blessed be my feet, that have brought me in these ways.

                      Pour a  libation to  the Gods and drink the wine.  When
                 dried, robe,  clean-up the  bathroom and  take the  libation
                 outside to return it to the Earth.  The rite is ended.

                                       So Mote it Be!

                                                                             747

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                +-------------------------------------------------------------+
                |                 The Triskelion Rite of Tea                  |
                +-------------------------------------------------------------+
 
                 Purpose:       The purpose  of this working is to pay homage
                                to the Gods and to reflect on Their blessings
                                upon this your life.
 
                 Tools:         * Herb(s) for tea
                                * Container for herb(s)
                                * Cup(s) and Tea Pot
                                * Decanter of Pure Spring Water
                                * Brewing dish with candle
                                * Scrying Candle
 
                 Prepare By:    Placing a  small table  or  platform  in  the
                                center of  your working  space and  arranging
                                the Brewing  dish, herbs, cup(s), Tea Pot and
                                spoon on  the table.  Also place the cauldron
                                with scrying candle within for use during the
                                meditation. (Use  the diagram, which follows,
                                as a  guide  for  arranging  of  the  tools.)
                                Prior to casting the Circle, light candle and
                                fill the  Brewing dish with Spring Water from
                                a decanter.   Keep  the Brewing  Dish covered
                                during the  Casting, as  I  have  found  this
                                helps the water to heat faster and hotter.
 
                +-------------------------------------------------------------+
                |                 The Blessing of the Herbs                   |
                +-------------------------------------------------------------+
 
                      With the  tip of your Athame touching the Herbs, intone
                 this blessing:
 
 
                             Thou has grown by favor of the Sun,
                                  The Moon, and of the dew.
                              I make this intercession, ye herb:
                      I beseech thee to be of benefit to me and my rite,
                                For thy virtues are unfailing.
                              Thou art the Dew of all the Gods,
                                     The Eye of the Sun,
                                    The Light of the Moon,
                               The Beauty and Glory of the Sky,
                                    The Mystery of Terra.
                                    I purify thee so that
                           Whatever is wrought by me with thee may,
                                      In all its powers,
                       Have a good and speedy effect with good success.
                          Be purified by my prayer and be powerful!
 
                                        So mote it be!
 
 
                      When water  is hot  enough, place  the herbs in the Tea
                 Pot and add water from the brewing dish, give it a couple of
                 stirs.

                                                                             748

                      While the tea is steeping, intone this Prayer.
 
 
                                         Earth Mother
                                        Giver of life
                          Strengthen me during my life-long strife.
                             Teach me Your ways of perfect love,
                                   Peace, and wisdom true.
                                  Spawn from my purest heart
                                      These words to You
                              May this prayer help me to better
                                   Myself in word and deed,
                              To a higher plane I shall succeed.
                               Beautiful Light of Goodness Fair
                                 Lore of old we both do share
                                A Witch's brew, I drink to You
                              My love for You, by day, by night
                                   In thought and in sight
                                      Will my soul learn
                               The meaning of this life again.
 
 
                      Pour out  a cup  for all present, including one for the
                 Gods, and enjoy.
                      Sit before the table and meditate on the blessings that
                 the Gods  have bestowed  upon your  life.   You may  use the
                 scrying candle  here to  focus upon for your meditation.  If
                 the Gods  so choose  They may  give you  a Message or Vision
                 through the blessings of the Sight.
                      You may  relax now and finish off the pot.  (Note: this
                 rite is  not to  take the  place of  The Feast, but is to be
                 used as a time of blessing and communing with the Goddess)

                                                                             749

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                +-------------------------------------------------------------+
                |                     The Scorpio Dragon                      |
                +-------------------------------------------------------------+
 
                 I am  Scorpio and  I can  fly as  high as the noble eagle or
                 play it  down and  dirty, stinging as if a scorpion, both of
                 which symbolize  my zodiacal sign.  I have been told so many
                 times that I am passionate, intense, can be green with envy,
                 can be  vindictive that  I almost  begin to  believe some of
                 these appellations.   If  I took  seriously what is said and
                 written, I  would be  making love  all  night  and  planning
                 insurgencies all day.
 
                 I am drawn to the Occult, I am competitive, I desire victory
                 but I also insist on fair play.  It is not easy to defeat me
                 because, like  the  fabled  Phoenix,  I  rise  from  my  own
                 ashes...I come alive when most people would consider me dead
                 and buried.   I  adore secrets,  I am  sensual,  my  psychic
                 impressions usually  are accurate,  my dreams  are prophetic
                 and I am an incurable romantic.
 
                 I delve  deep, I  reject superficial  responses,  I  am  the
                 probing  editor,  psychoanalyst,  finder  of  lost  persons,
                 purveyor of  arcane aspects  of the law, knowledgeable about
                 taxes and various aspects of inheritance.
 
                 I can  be jealous,  will fight  for what is right, seldom do
                 anything halfway,  can fall  madly in love and I can also be
                 completely vulnerable.   Yes,  I can  be hurt,  but  I  also
                 possess retaliatory  weapons that  might  give  as  adversary
                 fits. I  tear down for the ultimate purpose of rebuilding on
                 a more  suitable base.   I  am creative,  rebellious, can be
                 fixed in  my views, am willing to take a gamble but prefer a
                 sure thing.
 
                 I am  tormented by the fact that evil exists.  Maybe that is
                 why I  seem to  be a  natural healer.  I abhor suffering and
                 will risk  my own  skin to  save others.  Oh, yess, I can be
                 evangelistic.   I am dynamic and dedicated when the cause is
                 right.
 
                 In the  Chinese Astrology,  I am  an unquenchable  fire, the
                 center of  all energy,  the stout  heroic heart.  I am truth
                 and light,  I hold  power and glory in my sway.  My presence
                 disperses dark  clouds.   I have  been chosen  to  tame  the
                 Fates.  I AM THE DRAGON!
 
                 Now, listen.    If  I  tell  you  anymore,  you  might  know
                 everything and then lose interest.  And that would devastate
                 me!
 
                        Blessed Be!.........Sewna, The Scorpio Dragon

                                                                             750

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                +-------------------------------------------------------------+
                |            The Legend of the descent of the Goddess         |
                +-------------------------------------------------------------+
 
                      Now our Lady the Goddess had never loved, but She would
                 solve all  the Mysteries,  even the Mystery of Death; and so
                 She journeyed to the Underworld.
                      The Guardians of the Portals challenged her: "Strip off
                 thy garments,  lay aside  thy jewels; for naught mayest thou
                 bring with the into this our land."
                      So She  laid down  her garments and her jewels, and was
                 bound, as  are all who enter the Realms of Death, the Mighty
                 One.
                      Such was  her beauty,  that  Death  himself  knelt  and
                 kissed her  feet, saying:  "Blessed be  thy feet,  that have
                 brought thee in these ways.  Abide with me; but let me place
                 my cold hand on thy heart."
                      She replied: "I love thee not.  Why dost thou cause all
                 things that I love and take delight in to fade and die?"
                      "Lady," replied Death, "tis age and fate, against which
                 I am  helpless.   Age causes  all things to wither; but when
                 men die  at the end of time, I give them rest and peace, and
                 strength so  that they  may return.   But  thou!   Thou  art
                 lovely.  Return not; abide with me!"
                      But She answered: "I love thee not."
                      Then said  Death: "An thou receivest not my hand on thy
                 heart, thou must receive Death's scourge."
                      "It is fate - better so," She said.  And She knelt, and
                 Death scourged  her tenderly.   And  She cried,  "I feel the
                 pangs of love."
                      And Death said, "Blessed Be!" and gave her the Fivefold
                 Kiss, saying:  "Thus only  mayest thou  attain  to  joy  and
                 knowledge."  And he taught her all the Magicks.
                      For there  are three  great events  in the life of man:
                 Love, Death,  and Resurrection  in the  new body; and Magick
                 controls them all.  For to fulfil love you must return again
                 at the  same time  and place  as the loved one, and you must
                 remember and love them again.  But to be reborn you must die
                 and be  ready for  a new  body; and to die you must be born;
                 and without  love you  may not  be born; and this is all the
                 Magicks.

                                                                             751

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                                   MY CRAFT ETHICS
 
                        Copyright by James T. Crowley III 1986
 
                      This article may be reproduced for personal
                      use as long as it is complete and un edited
 
                     There aredoubtlesslyreaders ofthisarticle thatbelieveI have
           no ethics.  Those readers are entitled to there opinion however
             shallow I may feel that opinion is.
 
                     Iam theHigh Priestof CovenantOfThe Doves,the commentsI make
                   hereare necessarilymy personalethicsand viewpointand notthat
           of my High Priestess or members of the Coven.  Even as a leader
             of a coven, I have no right or power to speak for another
             person.  They do however necessarily govern my actions as a High
             Priest.
 
             The only way I know to state my ethical viewpoint is by a
                     annotated recitationof theLawsof theCraft ofthe Wiseasthey
           pertain to ethics and have been revealed to me by my teachers,
                     thewritings ofothers andthatwhich theLord andLady havemade
           clear to me through their visions and actions.
 
             I bear the mundane name Crowley that has a certain significance
             in the craft community beyond my personal contributions.  Yes, I
                     amprovedof thelegacy ofthat nameas membersof myfamily have
           played important parts in history.  Aleister Crowley was by no
             means the most important of them nor the least.
 
             Aleister Crowley, the Current Lord Crowley and myself all bear
                     common ancestorstoSir AmbroseCrowley,Lord MayorofLondon (at
           the time of Cromwell) and author of the 'Law Book of the Crowley
             Iron Works' which is considered to be the bases of British
             statutory law.  This, I hope  will clear up confusion about my
             relationship to Aleister Crowley.
 
             The name Hearth Witch is far more dear to me than Crowley, as it
             represents a true understanding of what the WICCA is.  When an
             astronaut looks out of the window of his space capsule and sees
             the body of our Lady looking back at him.  The astronaut knows,
             in that moment that technology, and the centuries of mans' labor
             that put him there, are pale when compared to the wonders of our
             Lady.
 

                                                                             752

                   MY CRAFT ETHICS BY JAMES CROWLEY III 12/19/86
 
 
             I feel that it is necessary to explain some of the structure of
             the Covenant of the Doves.  We say that we have one degree but
             that is not strictly true. There are 4 things that happen to a
             person on the pathway.  We cannot call them degrees as they do
             not happen in the same order to each person.
 
                  1.   Dedication to the coven.
 
                  2.   Initiation by the God and Goddess
 
                  3.   Worldly recognition of their Initiation by the Gods
                       and their ability to act as a Priest or Priestess
 
                  4.   Birth or Adoption into the family which is as permanent
                       and unrevokable as the Initiation of the Lord and Lady.
 
             THE WITCH 'LAW'
 
                      Do not what you desire -
                         do what is necessary.
                      Take all you are given -
                         give all of yourself.
                      "What I have - - - I hold."
                      When all else is lost, and not until then,
                         prepare to die with dignity.
 
             There are two kinds of law, Law of Tribe and the Law of Goddess
             (ie: natural law).  The Law of Tribe requires the services of a
             Priesthood.  The Law of the Goddess require no Priesthood as they
             are self-enforcing.  If you see an apparent violation of the law
             of the Goddess, there are only two possible explanations.   The
             law is not of the Goddess but of man, or you do not understand
             that law of the Goddess.  If you see a ball fall up, either
             someone is deceiving you, or you are in a spacecraft or similar
             artificial  environment that is manifesting some of the "fine
             print" in the law of the Goddess.  This partial telling of the
             laws contain both the law of the tribe and that of the Goddess.
             It is left to the wisdom of the student to learn which is which.
 
             THE LEADERSHIP OF THE COVEN
 
             The High Priestess must be an ordained Nymph or a Crone.
             The High Priest must be an ordained Magician.
 
             The High Priestess is the final word on the quality of Worship as
             the High Priest is the final word on the quality of Magick within
             the WICCA Circles.
 
             The High Priest's relationship is:  Father, Brother, and Lover.
 
             The Priestess's relationship is: Mother, Sister, and Lover.

                                                                             753

 
             THE PRIEST AND PRIESTESS ARE THE LEADERS OF THE COVEN IN THE
             MUNDANE WORLD, NOT IT'S DICTATORS. MEMBERS MUST BE GIVEN A VOICE
             IN THE ACTIONS OF THE COVEN.
             The Covenant of the Doves is necessarily a theocracy not a
             democracy.  Meetings are opened to all who are dedicated and
             sometimes to concerned outsiders.  Whatever the business, it is
             open to discussion by all.  There are no votes taken because when
             it is all said and done, there are only two people in the coven
             that bear the responsibility for the actions of this coven, the
             High Priestess and the High Priest.  So, the final decision is
             theirs ALONE.
 
             When the Circle is cast by The Priest and Priestess, they are
             necessarily the ABSOLUTE RULERS OF THE COVEN.  No witch shall
             enter the Circle with out PERFECT LOVE AND PERFECT TRUST in all
             members of the Circle.  The only question of the order of the
             Priest or Priestess is: if told to jump, it is permissible to ask
             how high -- on the way up.
 
                     IFONEDISAGREES WITHTHE DECISIONOF THELEADERSOF ANYCOVEN OR
                 CIRCLE. IT IS THERERIGHT AND DUTYTO LEAVE THECOVEN.  THEREIS
         NO OTHER LAWFUL RECOURSE.
 
             LEADERS MUST BE EVER MINDFUL THAT MEMBERS WILL SOON LEAVE AN
             UNJUST LEADER.
 
             THE LAW OF THE COVEN
 
             THE CIRCLE IS A PLACE THAT IS NOT A PLACE, BETWEEN THE WORLDS.
 
             A COVEN IS A FULLY AUTONOMOUS UNIT ANSWERABLE TO NO POWER BEYOND
             ITS OWN, SAVE THE LORD AND LADY.
 
             IN ANY DISPUTE WITHIN THE FAMILY (COVEN) OR TRIBE, NO ONE MAY
             INVOKE ANY LAW BUT THOSE OF THE FAMILY AND TRIBE.
 
             It being known that the Circle is a "place that is not a place,
             between the worlds", and that what is between the Worlds does not
             concern the World.  Discussion of actions taking place within a
             consecrated circle is appropriate for discussion only within that
             Circle, or by Elders of the Craft in a Council of Elders Convened
             by the High Priest and High Priestess of the coven involved as
             only Elders can or should have any direct knowledge of actions
             that take place within the Circle of another Coven.
 
             With the fragmentation of the WICCA since the burning times, the
             identification of Elders of the Craft is at best ambiguous.  The
             only working definition that I can feel comfortable with is:
             Those members of the WICCA community that the High Priest and
             High Priestess of the Coven recognize as their peers regardless
             of what rank they hold in other circles.

                                                                             754

             THE WORD OF A WITCH NEED NO BOND OR CONTRACT.  IT IS NECESSARILY
             TRUE AND FREE OF EQUIVOCATION.
 
             We make it clear to all around us that we do not tolerate lying.
             If it is on the part of a friend or an acquaintance, we will
             cease contact with them, if necessary.  If it is a member of the
             craft, we do not willingly stand in the same circle with them.
             If they are a student, this is one of the few areas that we will
             invoke banishment as a punishment (or, if there are extenuating
                     circumstancesand thepersonis ofextremevalue tothe covenand
           the Craft, we will consider corporal punishment or an equivalent
             alternative proposed by the student to balance the wrong done to
             the Coven, in lieu of banishment).  If they are an Initiate, it
             is necessarily more harmful to the family, and therefore, more
             serious.
 
                     PERFECT LOVEANDPERFECT TRUST(my fingerswantedto typelove is
           the law)
 
             Perfect love and perfect trust are not words spoken in blind
             faith. They do not mean a blanket trust.  Perfect love and
             perfect trust are what was in the hearts of the few, and most
             dear, that when they heard rumors, first came to us and said
             "what are these rumors about...".  These people knew that as
             fallible as we are, these rumors were not a reflection of our
             will.  These people sought to know what happened, not to satisfy
             any of their own devices or to judge us, but to share our pain
             and the load.  These people are of different traditions and
             levels of worldly Craft learning, but these people will always
             hold a place in my heart second only to my brothers and sisters
             that are literally of the My Family.
 
             THERE ARE THREE KINDS OF SECRETS IN THE WICCA CIRCLE AND ALL ARE
             INVIOLATE EXCEPT IN AN ELDER CIRCLE, AND THEN ONLY TO THE EXTENT
             THAT THEY ARE RELATIVE TO CRAFT BUSINESS AND HELD IN THAT ELDER
             CIRCLE.
 
             1.   Secrets that are within the Circles that are private
                  to the members of that coven.
 
                  (ie: when Charlie has a few drinks he.....
 
             2.   The secret held by the High Priestess and High Priest of
                  the inside and outside Circle affairs of the coven members,
                  due to their office.
 
             3.   The social and magick practices of the Craft that cannot be
                  talked of outside of the Wicca without being taken out of
                  context and sensationalized.

                                                                             755

 
             THERE ARE AS MANY WAYS TO LOVE THE GODDESS AS SHE HAS NAMES.
 
             All ways of loving the Goddess are correct.  None are Wrong as
             long as they are based in love.
 
             Say not "they are wrong" say "they are a different path from
             mine".
 
             Until you know in your heart that you have found your path, do
             not deny any wicca path that you have not walked.
 
             When you find your path, still walk other paths with your
             brothers and sisters in joy and love.
 
             "THE WICCA SHALL BE NAKED IN THERE RITE"
 
             All mankind is naked before God and Goddess.
 
             NO STRANGER NOT BORN IN THE FAMILY SHALL LEAD THE FAMILY OR A
             TOTEM OF THE FAMILY.
 
             NO ONE WHO RALLIES AGAINST HIS FAMILY OR TRIBE SHALL BE KEPT IN
             BANISHMENT PAST 14 YEARS AFTER THE EVENT, IF THAT UNDO THE HARM
             CAUSED.
 
             NO ONE WHO EXTENDED THEMSELVES IN THE SUPPORT OF THEIR FAMILY OR
             TRIBE SHALL BE BANISHED FOR OLD AGE OR THE ACTIONS OF INFIRMITY.
 
             IT IS NECESSARY THAT SCRYING, VISIONS, ASPECTING AND ALL OTHER
             APPARENT VISIONS OF OUR LORD AND LADY BE QUESTIONED.  IT IS
             ESSENTIAL TO OUR REBIRTH THAT WE KNOW THAT THEY ARE NOT OUR OWN
             WISHFUL THINKING OR PRIDE, IF THERE BE THE LEAST DOUBT, THE
             VISION MUST BE DENIED.
 
             If a true vision is denied by the initiated, the Lady will
             underline the truth in the vision in an unquestionable form.  If
             this underlining comes as a punishment, it is still a small price
             to pay when compared to the consequences of a false vision.
 
                     IFEVER ANYOF THETRIBE NEEDA HOUSEOR LANDAND NONEWILL SELL,
                 THEN CRAFTMAY BEUSED TO INCLINETHE OWNERS TOSELL, PROVIDEDIT
         HARMETH HIM NOT, AND THE FULL PRICE IS PAID WITHOUT HAGGLING.
 
             NEVER BARGAIN OR CHEAPEN ANYTHING YOU BUY BY THE ART.
 
                     NOMAN,WOMAN, HIGHPRIESTESS,OR HIGHPRIEST CANSAYWHAT "HARMS
           NONE".
 
             The answer to this is for the Gods, not man.  A just action may
             well harm someone in some way in the mundane world (every action
             has an equal and opposite reaction).  It is always best to give
             the action and the power to the Goddess, and abide by her will.
             If it cannot be given to her after due consideration, then one
                     must actin themostjust formthat ispossible, freelytakingon
           to our selves all adverse reaction of an error in judgment.

                                                                             756

 
             NO ONE MAY DO ANYTHING WHICH WILL ENDANGER ANY OF THE TRIBE OR
             BRING THEM INTO CONTACT WITH THE LAW OF THE LAND.
 
             THE ART MAY ONLY BE USED IN ERNEST AND NEVER FOR SHOW OR VAIN
             GLORY.
 
             NO PERSON MAY BE WARNED OF HIS FATE MORE THAN THREE TIMES.
 
             MAIDEN: (Youngsters still new to the Craft, or older ones who do
             ritual work and do not mind publicity.) Young people oriented to
             cope with, and the ability to handle publicity.  Some knowledge
             of occult and the Craft both in its practical and religious
             aspects is necessary.  Childless women, virgins;  Warm friendly
             people with good powers of projection.
 
             NYMPHS - (Do the bulk of ritual work, young adults.) Creative
             people, artists, dancers, singers, etc.  Very mature, rational
             and responsible.  Intuitive and uninhibited.  Knowledge of Craft
             and occultism, etc. necessary.  Dislikes publicity.
 
             CRONES: (executive branch - teachers of neophytes, makes judg-
             ments, etc.) Must be sober and serious, but with a sense of
             humor, very mature in most all ways, intuitive of the true nature
             and inner working of things. Older folks, intellectual, Masters
             of there Craft, and dislike publicity.
 
             No woman shall be a Maiden who has not been in her courses.
 
             No woman shall be ordained unless she has passed her 17th year,
             nor shall she have her ordination recognized until that time.
 
             No woman shall have her ordination recognized unless she is in
             her courses, has ten fingers, ten toes, two eyes, two ears, a
             nose.  Her generative organs and breasts must be complete.  The
             honorable loss of limbs or the effects of torture following
             ordination shall not invalidate the ordination.
 
             No woman shall be a Nymph who has not coupled.
 
             No woman shall be a Crone who has not given birth.
 
             No man shall be a Magician who has not healed.
 
             No man shall be ordained unless he has passed his 33rd year, nor
             shall he have his ordination recognized until that time.
 
             No man shall have his ordination recognized unless he is the
             father of a living child, has ten fingers and ten toes, two eyes,
             two ears and a nose and generative organs complete.  The
             honorable loss of limbs or the effects of torture following
             ordination shall not invalidate the ordination.
 
             In their youth, let those who cannot swing the axe till the
             field.  Those who cannot till the field carry water.  Those who
             cannot carry water, nor till the field, nor chase, nor battle,
             nor be of service to their family or tribe, let them leave it.
 

                                                                             757

             None shall be kept as a child forever.  Better that they be
             banished if they cannot grow in mind.
 
             INITIATION
 
             NO PERSON MAY BE CALLED TO INITIATION MORE THAN THREE TIMES.
 
             NO PERSON MAY BE INITIATED WHO HAS LESS THAN 20 YEARS OF LIFE
             LEFT TO THEM AT THE TIME OF INITIATION.
 
             No High Priestess or High Priest of the WICCA can cause an
                     initiationto takeplace. Initiation isinthe handsof theLord
                 and Lady. The teachercan only providethe environmentthat will
         aide in the initiation if the God and Goddess so will it.
 
             If one questions the validity of their own initiation, there can
             be but one answer, the initiation did not take place.  An
             initiation by the Gods will be remembered.
 
                     Letyour judgmenton matterswhich youmake befit tothesize of
           the case, not to your feelings.  Let your heart not rule your
             mind, nor mind your heart, but bear a balance as has been taught
             you.
 
             Not all are chosen for the tribe, nor are all in the tribe of one
             family, nor are all in the family to be initiated, nor are all
             the initiated to be ordained.  Your yoke is to be as strong as
             you can bear, but no stronger.
 
 
                            James Crowley
                            P. O. Box 16025
                            North Hollywood, CA
                            91615-6025

                                                                             758

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                                  Computer Blessing
 
 
      Blessings on this fine machine,
      May its data all be clean.
      Let the files stay where they're put,
      Away from disk drives keep all soot.
      From its screen shall come no whines,
      Let in no spikes on power lines.
      As oaks were sacred to the Druids,
      Let not the keyboard suffer fluids.
      Disk Full shall be nor more than rarity,
      The memory shall not miss its parity.
      From the modem shall come wonders,
      Without line noise making blunders.
      May it never catch a virus,
      And all its software stay desirous.
      Oh let the printer never jam,
      And turn my output into spam.
      I ask of Eris, noble queen,
      Keep Murphy far from this machine.
 
      1988  Zhahai Stewart

                                                                             759

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                             Charge of The Phone Goddess

     Listen to the words of the Phone Goddess, who in days of old was
     called Mama Cass, Ma Barker, Moms Mabley, the last of the Red Hot
     Mamas, and by many other names not mentionable in mixed company.
     Whenever you have need to make a call, preferably long distance,
     and better it be when the rates are high, then shall ye assemble your
     funds in some convenient place to pay me, who am Queen of all Highway
     Robbery. These ye shall assemble, ye who are fain to bankruptcy yet
     have not sent me all your earnings. To these shall I send bills as are
     yet unheard of. Ye shall be free from bank accounts, as a sign that
     ye be truly free ye shall be naked from my rates. And ye shall sing,
     talk, shout, trade gossip and love, all at your own expense. Let your
     fingers do the walking through my yellow pages. Let none stop you or
     turn you aside, just call information. For mine is the dial tone that
     opens upon the busy signal of life, which is the princess phone of
     immorality. Mine is the poverty of the masses, and call now, pay
     later. For my law is profit before people. Today I give knowledge of
     facts you do not wish to have, and tomorrow calls that will sell you
     things you do not wish to own. For behold, I demand everything in
     sacrifice. I am the next best thing to being there, and my bills are
     sent out upon the earth.   (- Magenta G. and Steve P-C, 1982)

                                                                             760

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     This article is excerpted from the Rocky Mountain Pagan Journal.
     Each issue of the Rocky Mountain Pagan Journal is published by
     High Plains Arts and Sciences; P.O. Box 620604, Littleton Co.,
     80123, a Colorado Non-Profit Corporation, under a Public Domain
     Copyright, which entitles any person or group of persons to
     reproduce, in any form whatsoever, any material contained therein
     without restriction, so long as articles are not condensed or
     abbreviated in any fashion, and credit is given the original
     author.!

     THE MEN'S CIRCLE
     (c)1986, by Robin

          The Rocky Mountain Men's Group has put in a good deal of
     time the past two or three months working on a Manhood Ritual for
     initiating young males into adulthood. We still don't have a
     complete ritual that we are all satisfied with, but a good start
     has been made.  Some of the approaches taken in creating this
     kind of ritual have drawn upon traditional tribal rites of
     passage.  Some of these tribal manhood rituals include taking the
     young candidate abruptly away from his family to an isolated
     spot, where he must remain for a long period of time, usually
     blindfolded and bound in the dark.  Part of the ritual may
     involve physical pain such as tattooing, circumcision or
     ceremonial infliction of cuts that leave characteristic scars.
     Even leaving out the physical cutting, these rites deliberately
     put the young candidate through frightening, isolating and
     painful experiences.

          No one has seriously proposed any ritual that leaves
     permanent scars on the candidate's body, but even so some feel
     that putting an innocent youngster through a traumatic experience
     is insensitive.  It seems to me that this attitude misses the
     point.  It is not a lack of compassion that is being expressed.
     There is no single word for it in English, it is a willingness to
     inflict (or at least allow) pain in order to teach a necessary
     lesson that cannot be conveyed in any other way.  As sensitivity
     is usually considered a light feminine quality, so this
     complement is a dark masculine quality.

          Is this dark masculine quality desirable - or even ethical?
     I think it is.  There are elements of it in the Wiccan Initiation
     Rituals and the symbolism of the Scourge.  It partially explains
     some of the Legend of the Descent of the Goddess into the
     Underworld - where the Goddess only learns to love the God after
     being scourged by Him.  "Remember this - that you must suffer in
     order to learn".  Although many people are put off by the dark
     quality of this particular attribute of the Masculine, it is
     important to remember that although not pretty, it is necessary.
     Perhaps the following story will illustrate this point.

                                                                             761

          A boy around eight or nine years old once found a very large
     caterpillar.  It was dark green, as long and thick as a man's
     finger, and decorated with curious stalky and warty protuberances
     in blue, red, and bright yellow.  Since it was nearly the end of
     summer, he took it home and put it in a large open jar, and kept
     it supplied with leaves of the type he had seen it eating.  After
     a couple of months it began to spin a cocoon about itself.   He
     watched this with fascination, and when the cocoon was complete,
     he put the jar on a shelf of his screened back porch, where it
     remained through the winter.  When the days began to lengthen and
     the weather grew warmer he checked the jar every morning and
     afternoon, waiting for a little miracle of rebirth.  One Saturday
     morning his patience was rewarded.  There was movement within the
     cocoon and a small hole had appeared.  The boy watched in
     fascination as the hole became larger and the reborn creature
     inside struggled to emerge.  The struggle went on for what seemed
     to the boy a long time and he began to feel sorry for the trapped
     insect.  Out of compassion, he ran off and returned with a pair
     of his mother's smallest, finest, scissors.  Carefully he
     enlarged the hole, and then stood back to watch a beautifully
     patterned moth emerge into the light of day.  The moth spread its
     folded wings, moving them gently to dry in the air.  Their tan-
     and-gray markings seemed to the boy to be one of the most
     beautiful things he had ever seen.  When the moth's wings seemed
     dry, he carefully held the jar to the outside of the porch screen
     so that it could crawl out.  He planned to watch it until it flew
     away to find a mate.  The moth crawled onto the screen and
     perched there.  It flapped its wings from time to time but did
     not fly.  When evening came, several male moths came and
     fluttered about the female clinging to the screen, but although
     she seemed to be trying to fly off and join them, she never moved
     from where she was.  She stayed where she was for three or four
     days, and finally died and fell to the ground.  The boy later
     learned that the struggle to emerge from the cocoon is so
     prolonged for moths and butterflies because the long effort
     serves to pump necessary fluids into their wings and strengthen
     them for flight.  By shortening this process, to spare the moth
     pain, he had prevented her wings from fully developing and so she
     could never fly and mate and lay the eggs of the next generation.
     ......Robin
     ......from RMPJ Oct. '86

                                                                             762

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                                    COVEN OFFICES
 
 
 
     Leadership in a mixed coven:
 
     1.  High Priestess - Coordinates ritual leadership, counseling,
     teaching, and administration duties, in company with the High
     Priest.  Chief representative of the Goddess energies at rituals.
     Badge of office:  crescent Moon crown or coronet of candles.
 
     2.  High Priest - See above.  Chief representative of the God
     energies at rituals.  Badge of office:  horned headdress or animal
     mask.
 
     3.  Maiden - Understudy to the High Priestess, and substitutes for
     her when necessary.  Badge of office may be a simple silver
     circlet or tiara.
 
     4.  Summoner - Understudy to the High Priest, who substitutes for
     him when necessary.  Main administrative deputy, passing out
     information, collecting dues, letting people know when to meet and
     what to bring, etc.  Also called the "Man in Black," "Black Rod,"
     or "Verdelet."  Badge of office may be a blackthorn staff.
 
 
 
     Leadership in an all-woman's coven:
 
     One pattern:  No hierarchy or titles at all:  ritual leadership
     rotates, other jobs are carried out by anyone capable and willing.
 
 
     Another pattern:
 
 
     1.  Maiden - Understudy to the Mother, and chief administrative
     deputy (see Summoner's duties above)
 
     2.  Mother - Coordinates ritual leadership and administration,
     guides coven projects and activities.  She does not necessarily do
     these jobs herself always, but has the responsibility to see that
     they are apportioned fairly and done effectively.
 
     3.  Crone - Chief counselor to the Mother, and does a large share
     of teaching and individual counseling.  May perform divination on
     questions of concern to the coven.  Possibly a former "Mother" or
     High Priestess, experienced and skilled in magick, herbalism, etc.
 
 
 
     For both mixed and single-sex coven:
 
     Council of Elders - A gathering of all the higher-rank initiates
     in the coven.  They may function as advisors to the coven leaders,
     or may actually set policy, establish the budget etc.  In the
     latter case, coven leaders are essentially executives responsible
     to the Elders.

                                                                             763

      Other possible officers in mixed or single-sex covens:
 
 
     1.   Scribe  (secretary)  - Keeps  minutes  of business  meetings,  handles
     correspondence under the direction of coven leaders.
 
     2.    Pursewarden  (treasurer)  -  collects  dues,  keeps  accounts,  makes
     purchases, coordinates fund-raising projects.
 
     3.  Archivist (historian) - Keeps the coven Book of Shadows or "Witch Book"
     up to date, keeps files  of coven projects and activities, rituals.   These
     functions may be combined with the
     Scribe's job.
 
     4.   Bard (music director) - Collects songs and  chants, leads the coven in
     them,  provides  musical  accompaniment;   collects  ballads  and  legends,
     preserves the old lore and coven history in original songs.
 
     5.   Watchman (sergeant-at-arms) - Assists in initiation rituals; in charge
     of safety  & security at meetings  and rituals.  Indoors,  checks locks and
     closes  curtains;    outdoors, finds  safe  places  for  rituals and  posts
     sentries to warn off strangers approaching.   Sets wards and arranges other
     magickal  protection.    Knows  laws  regarding  freedom  of  religion  and
     assembly, trespass ordinances  etc.
 
     6.  Mistress-of, Master-of- (resource persons and teachers) - Any
     individual who has achieved great competency in a magickal skill may
     earn this title.  They serve as a resource for the coven, and teach
     others.  An initiate may choose to apprentice with any Mistress or
     Master.  Fields:
 
     *  Divinatory Arts (or sub-category, such as Tarot, Astrology, I
     Ching, Lithomony, Dreamcraft, Scrying, Radiesthesia etc.)
 
     *  Herbalism (for healing, amulets/talismans, oils, incense)
 
     *  Healing  Arts (including herbal healing,  psychic healing, aromatherapy,
     Bach  remedies, polarity  balancing,  healing with  stones, color  therapy,
     chakras etc.)
 
     *  Familiar Arts (magickal work with animals, totems, elementals,
     shapeshifting)
 
     *  Talismanic Arts (designing & creating talismans & amulets)
 
     *  Ritual Toolcraft (designing & creating ritual tools)
 
     *  Runecraft (use of magickal alphabets)
 
     *  Necromancy (communication with, or evocation of, the dead)
 
     *   Psychic  Skills  (astral travel,  telepathy, telempathy,  clairvoyance,
     clairaudience, telekinesis, teleportation)
 
     *  Incantation (Words of Power, charms, chants, mantras)
 
     *  Fascination (trancework, hypnosis)

                                                                             764

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This material was apparently excerpted from a book titledWhat is Odinism?.We encourage you tovisit for more information. --sacred-texts Editor

                                 ODINISM, WHAT IS IT?
     1.  What do you mean by Odinism?

             Odinism isthe indigenous religiousfaith of theScandinavian, British
     and other  peoples of Northern Europe; it is an amalgam of attitudes, ideas
     and behavior,  both a  personal faith and  a communal way  of life.  In its
     beginnings Odinism is probably as old as our race. Historically it may be
     divided into three periods:

          A.   Before the coming of Christianity
          B.   Its gradual merging with Christianity and the ensuing Period of
               Dual Faith, and
          C.   Its efforts in the present century to free itself of Christian
               influences and to reassert its ancient independence.

      2. How have the tenets of Odinism been preserved?
         Is there an Odinist holy book?

         The ancient oral traditions of Odinism were during the Middle Ages
     embodied in writings, the Odinist books of wisdom, the principle of which
     are the Eddas.  The poetic Elder Edda presents the Odinist cosmogony, the
     mythological lays and the heroic lays, including the story of Sigurd and
     Brynhild which were in later times moulded into the Lay of the Nibelungs.
     The Younger Edda is a prose synopsis of the Odinist faith.

      3. When did Britain and the rest of Europe cease to be Odinist?

         The first of our Northern countries to succumb to the false promises of
     the  new religion were  the Goths, in  the fourth century  of the Christian
     era; the  Icelanders became Christians by official  decree in the year 1000
     CE, to be followed by the  Scandinavian countries over the next two hundred
     years. England was "converted" between 597 and 686 CE and Scotland somewhat
     earlier (although some of  the people of Ross-shire were  still worshipping
     the old Gods as late as the seventeenth century). Ireland, when Patrick the
     Proselytizer landed  there in the  year 432,  was described  as "a  heathen
     land";  Dublin and the other principal Irish towns were actually founded by
     Odinist Vikings, who dedicated the country to the god Thor.

      4. Well, the people were converted to Christianity.
         Would you have denied them their freedom of choice?

         They had no choice. Most of those who were "converted" had little
     knowledge of Christian doctrine; the new religion was imposed on them by
     sword and sermon. The Revd S. C. Olland's Dictionary of English Church
     History is explicit:   "The adoption of Christianity generally depended
     upon State action: the king and his nobles were baptized and the people
     largely followed their example. . . . .The wholesale conversions. . . . .
     could not have implied individual conviction."  On one day alone in the
     year 598 more than ten thousand English "converts" were baptized in a mass
     ceremony; it is unlikely that they had received a great deal of instruction
     in the Christian faith. Even in the twentieth century the  vast majority of
     Christians  are still quite ignorant  of Christian doctrine.  It was always
     so.

                                                                             765

     5.  Why do you say that Odinism was practiced in the Church
         during what you have called "the Period of Dual Faith"?

         We can see the evidence everywhere, even today. When the foreign
     missionaries subverted Britain what they  could they repressed and what
     they could not they ignored or adopted. The ancient spring renewal festival
     of  Summer  Finding  was  transformed  into  the  Christian  feast  of  the
     resurrection; the Mid-winter festival of Yule became Christmas. Not only
     the folk festivals connected with the great changes of season - May Day and
     Midsummer  and  Harvest  -  but numerous  customs  associated  with  life's
     milestones, birth  and marriage  and death,  all showed  that the  old Gods
     lived  on in  the life  and in  the  language of  the people.  Many of  the
     external signs of the ancient faith were retained: water was consecrated
     and wood was blessed. A Christian writer, Professor P. D. Chantepie de la
     Saussaye DD, has said, "We recognize in this folklore a form of historical
     continuity, the bond of union between the life of the people in pagan and
     In Christian times." Even today when we say, "Touch wood!" we are recalling
     the  sacred nature of an important symbol  of our ancient religion; and how
     many people are aware that they  are paying unconscious tribute to the Gods
     of  Odinism when  they light  their Christmas or  Paschal candles  or their
     bonfire  on the  fifth of November?  Or that  the very  "Christmas tree" is
     itself the  World Ash of Odinism? Even the sign  of the cross is really the
     sign of Thor's hammer!

     6.  How long did the Period of Dual Faith last?

             The  period during which Odinism  was actually practiced within the
     Church extended in Britain from about  the seventh century CE right down to
     the 1930's, when the purity of ancient worship was revived by a number of
     groups working outside  the Church for the  first time for more  than a
     thousand years.

     7.  But the adoption of Christianity, a creed that preaches peace on earth
     and  the equality of all men was, surely  you must agree, a step forward in
     the civilizing of our people?
 
         Odinists were happy enough to put up with the new doctrines so long as
     they were  allowed to go  on practicing their  own faith in peace.  But the
     inherent contradiction  at the heart of  Christianity is that it  denies in
     action the  faith  that it  professes  verbally.  There is  no  history  of
     religious warfare in Europe before the coming of Christianity. It is ironic
     indeed that the message  of peace on earth has been propagated with so much
     bloodshed.  As for the equality  of all men, we just  do not believe in it;
     and even the Christian god has his "chosen people".

     8.  Why is it now necessary to reassert what you describe as Odinism's
     ancient independence? Why can you not , in the present unsettled state
     of  society, leave  well alone. Surely  we should be  getting together, not
     creating more divisions amongst ourselves?

         First of all it is necessary to state that because of its organic
     origins  and   development  Odinism  is   a  religion   of  visual   truth.
     Nevertheless,for just so long  as Christian and Odinist ethics  coincided -
     even superficially - it was possible for Odinists to worship the Gods under
     their  Christian  designations;  but only  for  so  long  as they  remained
     adequate interpretations of the true divinities of Odinism (the nature of a
     god being of greater importance than his name).

                                                                             766

         The Churches are today opposed to many of the things that Odinists hold
     sacred:  they sin against nation and people by espousing causes whose
     ultimate  aim is our destruction;  they condone legislation  that has given
     statutory  approval  to  unnatural  sexual deviance  and  perversion;  they
     encourage criminal activities by calling for the exemption from punishment,
     or  even  prosecution, of  whole  categories of  lawbreakers;  they provide
     financial aid  for revolutionary  propaganda and even  terrorist activities
     against our  own people; they remain totally indifferent to the rape of our
     countryside in the  short-term interests of  economic gain and  technology;
     and they have  successfully divided the people  of our own  islands against
     themselves  (eg, in  Ireland).  Life in  Northern  Europe is  today,  after
     fifteen  hundred  years of  Christianity,  almost  entirely concerned  with
     material wealth and self-indulgence  and the Christian clergy have  largely
     forsaken  their  spiritual  vocations in  order  to  preach  the causes  of
     subversion and revolution.

              The people yearn for spiritual bread but have been offered by the
     Churches only a political stone. It is no longer possible for anyone who is
     aware of  his debt to  our past or  who has concern  for the future  of our
     nation and  race to  remain within  the  Christian Church.  This must  not,
     however be taken  to imply that Odinists bear hatred towards Christians; we
     recognize that there are many good  and sincere people within the Christian
     community  from whose example Odinists themselves could not fail to profit.
     But the Church  is itself  largely responsible for  the "present  unsettled
     state of society". Odinists see it as their duty to oppose those who menace
     the things that they regard  as holy. If we cannot in justice  always blame
     the sheep we should and do attack the shepherds.

     9.  But surely it would be preferable to have one god for all mankind?

         Why? One god or many Gods, it really does not matter. Our true Gods are
     actually  worshipped by  peoples  all  over  the  world,  using  their  own
     mythologies and adapting their worship to local cultures and conditions.
     We prefer to  worship the Gods in our own way  with people of our own kind.
     And  we respect the right of others to their own beliefs. It was an Odinist
     gothi (priest), Sigrith,  who told  the foreign missionaries,  "I must  not
     part from the faith which I have held, and my forefathers before me; on the
     other hand  I shall make  no objection  to your believing  in the god  that
     pleases you best."

     10. You have mentioned the "Gods of Nature". Does this mean that Odinists
         are nature-worshippers?

         Odinists recognize man's spiritual kinship with Nature, that within
     himself are in essence all that is in the greater world, which perform
     within him the same functions as in the world. Thus there are in man the
     four elements, the vegetative life of plants, an ethereal body - the god-
     soul - corresponding to the heavens, the sense of animals, of spiritual
     things and reason and understanding. Because in this way man comprises
     all the parts of the world within himself he is thus a true image of the
     Gods.

                                                                             767

         Also containing the essence of the universe within themselves, the Gods
     are everywhere and in everything: they show themselves to us as fire,  as a
     flower, as  a tree.  Odinists  believe that  all life  should  be lived  in
     communion and in accord with the mind of the Gods. Christianity turned away
     from Nature and concentrated its adherents' attention on the human soul and
     became obsessed with the fall of man, by which it was  implied that man had
     brought  all Nature down into  sin with him.  Christian teaching encouraged
     man to  see Nature only in her physical form whereas Odinists regard Nature
     as a true manifestation of  the divine. "We and the cosmos  are one," wrote
     D. H. Lawrence, "The  cosmos is a vast living  body, of which we  are still
     part.  The sun is  the great heart  whose tremors run  through our smallest
     veins.  The  moon is  a great  gleaming nerve-centre  from which  we quiver
     forever.  . . . Now  all this is  literally true, as men  knew in the great
     past and  as they will know again." Whoever shall properly know himself and
     all  things in  himself shall know  the Gods.  The Odinist,  because of his
     awareness of his relationship with Nature, is able to feel a consanguineous
     kinship with plants and animals and the land - a complete oneness.

     11. You speak of "the Odinist mythology". Do you really expect anyone to
         believe in a myth?

             Every  religion is  mythical in  its development. Mythology  is the
     knowledge  that  the ancients  had  of the  divine; it  is  religious truth
     expressing  in  poetical terms  mankind's desire  for personal  and visible
     gods.  The mythology of Odinism consists of a group  of legends, fables and
     tales  relating to  The Gods, heroes,  demons and other  beings whose names
     have been preserved in popular belief. Our object must be to discover, with
     the  help of  our mythology,  the Gods  who manifest  themselves throughout
     Nature:  in the streets and in the  trees and in the rocks, in the  running
     streams and in the  heavy ear of grain, in  the splendor of the sun  by day
     and in the star-strewn sky at night.  But it is not the myth  that Odinists
     believe in but the Gods whom that myth helps us to understand.

     12. What, then, is the Odinist mythology?

         Briefly, our mythology unfolds in five acts (which may be compared to
     the evolution of the seasons of the year):

           A.   the Creation (spring)
           B.   the time preceding the death of Balder (summer)
           C.   the death of Balder (summer's end)
           D.   the time immediately after the death of Balder (autumn)
           E.   Ragnarok, the decline and fall followed by the regeneration of
                the world (winter and spring)

         The first effort of speculative man has always been to solve the
         mystery of existence, to ask what was in the beginning. The condition
         of things before the world's creation is expressed in the Eddas
         negatively; there was nothing of that which sprang into existence:

                                        Nothing was
                                        Neither land nor sea,
                                        Nor cool waves.
                                        Earth was not ,
                                        Sky was not,
                                        But a gaping void
                                        And no grass.

                                                                             768

         Ymir was a frost-giant, eg chaotic matter:

                                        From Ymir's flesh
                                        The world was made,
                                        And from his blood the sea.
                                        Mountains from his bones,
                                        Trees from his hair,
                                        And the welkin from his skull.

             There were as yet no human beings upon the earth when one dayas the
     Gods Odin,  Hoener and Loder were  walking along the seashore  they saw two
     trees from which they created the first human pair. Odin gave them life and
     spirit, Hoener endowed them with reason and the power of motion  and Loder
     gave them blood, hearing, and a fair complexion. The man they called Ask
     ash)--and the woman Embla (elm). As their abode the newly-created pair
     received from the Gods Midgarth and from them is descended the whole human
     race.

             Balder is the godof the summer, the favorite god ofall Nature and a
     son of Odin; he is one of the wisest and most eloquent of the Gods and his
     dwelling is in a place where nothing impure can enter. The story of Balder,
     well-known in the Northern  countries, finds explanation in the  seasons of
     the year,  in the change from  light to darkness; he  represents the bright
     and clear summer and his death is the impermanent victory  of darkness over
     light, of winter over summer, of death over life. When  Balder is dead, all
     Nature   mourns.  His  death   presages  the  disaster   of  Ragnarok,  the
     consummation of  the world,  followed by  its cleansing  and return to  the
     primal state.

         Ragnarok, the Twilight of the Gods, represents a great conflict between
     good and evil  powers. The idea  is already suggested  in the story  of the
     Creation in which the Gods are represented as proceeding from giants, that
     is from an  evil and chaotic  force. And whatever  can be born must  surely
     die. In the seasons and activities of Nature we see a constantly recurring
     picture of the necessity for death and the equal certainty of its being
     overcome. At Ragnarok all the worlds of Nature will be destroyed and even
     the giants must die. But from that catastrophe will emerge a renewed world
     and the Gods themselves will be born again. We see this drama enacted
     every year in miniature when autumn heralds the period of decline and decay
     until with the spring we witness the magic of resurrection and new life.

         This, briefly told, is the myth that explained to our ancestors their
     origin and the origin of the world, the creation of life from chaos and the
     mergence of evolution and harmony.

     13.  Who is Odin?

             Odinis the first and eldest ofthe Gods, the all-pervading spirit of
     the  sun, the moon, the stars,  the hills, the plains and  of man. With his
     help were made heaven and  earth and the first man and woman. All knowledge
     came from him; he is the inventor of poetry and discovered the runes; he
     governs all things, protects the social organization influences the human
     mind, avenges murder and upholds the sanctity of the oath. He is well
     named Allfather. And because he chooses to surround himself with a
     bodyguard of those who have fallen in battle he is also known as
     Valfather, Father of the Slain.

                                                                             769

         In the mythology Odin's single eye (the other he sacrificed in exchange
     for wisdom) is the sun, his broad-brimmed hat the arched vault of heaven,
     his  blue  cloak the  sky.  A conspicuous  passage  in the  Edda  is Odin's
     sacrifice of himself to himself:

                                        I know I hung
                                        on the windy tree
                                        nine nights through:
                                        I know I hung
                                        I know I hung
                                        myself to myself,
                                        on the tree
                                        that springs
                                        from roots unknown.

         Order is the basis of Odin's government. Nature the garment by which he
     manifests himself. Odinism says:  study the natural laws, conform to them
     and you will prosper; ignore them or violate them and you must suffer.
     Just so far as you study and obey Nature exactly so far will Nature reward
     or punish you. For under Odin the government of Nature is harmonious and
     unchangeable.

     14. Who are the other Gods of Odinism? What kind of Gods are they?

         We have already spoken of Odin and Balder. Of the other Gods the best-
     known is Thor, the most famous story concerning whom tells of this
     Warrior-God crushing the powers of chaos. He rules over clouds and rain
     and makes his presence known in the lightning's flash. He is the protector
     of the farm worker, the chief god of agriculture, a helpful deity who makes
     the crops grow and who also blesses the bride  with fertility. In the words
     of  Professor P. V. Glob,  " He wishes  all men well and  stands by them in
     face  of their enemies and against the new God, Christ."  Tyr is the God of
     martial  honor, the  most daring  and intrepid  of the  Gods. He  dispenses
     justice in time of peace and valor in war. He it was who sacrificed  a hand
     when  overpowering the evil Fenris Wolf,  showing us that we ourselves must
     be prepared  to make sacrifices in  order to protect ourselves  and our kin
     from those who seek to cast our society into anarchy and chaos.

         Frey is God of the harvest and is therefore also a God of fecundity and
     growth;  some  authorities  believe that  he  and  Christ  may have  become
     blended, in England at least, in so a God of fecundity and growth; some
     authorities believe that he and Christ may have become blended, in England
     at least, in the new religion of Christianity. Freya is a Goddess of love
     and the sister of Frey: barren women may invoke her and she is also the
     Goddess of death for all women. Another God, Vali, is called he Avenger
     because when he was yet only one night old he avenged Balder's death, thus
     demonstrating the moral obligation we have of punishing society's enemies.
     Other Gods include Brage, Heimdal, Vidar, Frigg and Forsete.

                                                                             770

         The Gods of Odinism are the ordaining powers of Nature clothed in
     personality. They direct the world which they themselves created. They are
     referred to collectively as the Aesir, of whom every living thing forms  a
     part (thus not all the Gods are necessarily good ones). Objects and
     phenomena that are regarded as greater or lesser Aesir are qualities such
     as thought and memory, and natural things such as the sun, rivers,
     mountains  and trees as  well as animals  and ancestral  spirits. There are
     also  the guardian  Gods of  the land,  of skills  and occupations  and the
     spirits of national heroes, the Einheriar and other men and women whose
     outstanding deeds and virtues have contributed to our civilization,
     culture and well-being.

     15. Is there a table of commandments that sets out the rules to be
         followed by Odinists?

         The main rules of Odinist conduct are listed in the Nine Charges which
         are:

         1.   To maintain candor and fidelity in love and devotions to the tried
              friend:  though he strike me I will do him no scathe.
             2.   Neverto make a wrongsome oath: for great andgrim is the reward
            for the breaking of plighted troth.
         3.   To deal not hardly with the humble and lowly.
         4.   To remember the respect that is due great age.
             5.  To suffer noevil to go unremedied andto fight against the
       enemies of family, nation, race and  faith:  my foes will I fight
     in the field nor be burnt in my house.
             6.  To succor thefriendless but to putno faith in the pledgedword
           of a stranger people.
         7.   If I hear the fool's word of a drunken man I will strive not: for
              many a grief and the very death groweth out of such things.
             8.   To give kind heedto dead men:  straw-dead, sea-dead or
     sword-dead.
         9.   To abide by the enactments of lawful authority and to bear with
              courage and fortitude the decrees of the Norns.

             The Chargesare based on the rules oflife indicated by the High Song
     of Odin and in the Lay of Sigurd in which the Valkyrie gives counsel to
     Sigurd. They may be summarized as demanding in the struggle for life a
     self-reliance which should be earned by a love of learning and industry, a
     prudent foresight in word and deed, moderation in the gratification of the
     senses and in the exercise of power, modesty and politeness in intercourse
     and a desire to earn the goodwill of our fellow men.

     16. The first four Charges seem fairly innocuous, but I must say the
         Fifth Charge sounds rather sinister! Isn't it all very violent and
         retributive?

                                                                             771

             "To suffer no evil to gounremedied," does appear to run contrary to
     the  trends  of  modern progressive  thinking.  And  the  idea of  fighting
     "against the enemies  of family, nation, race and  faith" would be anathema
     to many people. Unlike the Christian,  whose duty it is to "turn  the other
     cheek" (advice that is  more often observed ub  tge breach than  otherwise)
     and to be patient and long-suffering under the most grievous attacks, it is
     the duty of the Odinist to punish wrongs and above all those wrongs offered
     to his own family and kin. Society's enemies already know the basic law of
     life:  that the race is to the strong and that the meek will inherit th
     earth only when the earth inherits them dust to dust. Others should also
     learn to recognize this truth.

     17. What do you mean by "kinship loyalty"?

             We mustof course give loyal service to anyoneor any concept to whom
     or to which loyalty is due. But we owe our loyalty in the fullest degree to
     our immediate family and to  those who are related  to us by blood-ties  or
     blood-brotherhood.  A husband owes loyalty  to his wife,  for instance, and
     vice versa, just as  a son owes loyalty to his parents  to a greater extent
     than  to anyone  outside the  immediate family circle.  Beyond that  we owe
     allegiance  to  our own  country  and  racial kindred  before  we can  even
     consider giving it to strangers who  must therefore have the last call upon
     us.  But  there may  be  occasions  when loyalty  to  nation  and kin  must
     transcend even our loyalty to our own family.

             This concern for kin is an essential part of Odinist teaching. More
     than twelve centuries  ago the Christian  proselytizer, Boniface, wrote  of
     the  Odinists, "Have  pity  on  them, because  even  they   themselves  are
     accustomed to  say,  "We are  of  one blood  and  one bone".  Filial  love,
     patriotism and kinship loyalty are religious principles still adhered to by
     Odinists. In the words of the Edda:

          We shall help our kinsmen as foot helps foot. . .
          If one foot stumbles then shall the other restore balance.

     18. You seem to have an exaggerated respect for things like law and order!
         What about unjust laws?

             No, not an "exaggerated respect for law and order"; just regard for
     the rules  by which  civilized man must  live. But laws,  to be  just, must
     apply equally to all citizens and groups without discrimination. Odinists
     certainly have a duty to oppose what they regard as unjust laws but in
     doing so they accept the consequences of their opposition and do not expect
     to be given exemption or favorable treatment.

     19. What view do Odinists take of modern, enlightened substitutes for
         traditional, repressive forms of punishment? Do you agree that the
         wrong-doer in our society is more often than not the victim of his
         environment and that we are thus all guilty?

                                                                             772

             Odinists refuse to accept responsibility for the actions of others.
     Just as  it would be wrong to accept credit  for another person's merits so
     it is wrong to  relieve the wrong-doer  of responsibility for his  actions.
     "Crime  should  be  blazoned abroad  by  its  retribution,"  wrote Tacitus.
     Punishment  should be  an  unpleasant and  memorable  experience. Those  in
     authority who neglect to punish the criminal adequately place themselves in
     the position of  being accessories  after the fact.  Odinists believe  that
     anyone who seriously  or continually flouts  the law should  forfeit for  a
     period  of time  his rights to  protection under  that law;  enemies of the
     community should not be  permitted to run with the  hare and hunt with  the
     hounds!

     20. The Sixth Charge speaks about putting no faith in the pledged word of
         a stranger people. What is meant by "a stranger people"?

             By "a strangerpeople" we mean those from differentcultures than our
     own.  It is a warning that words often mean different things to different
     peoples, that their standards are not always the same as our own. It is
     simply one of those things in life that ought to be widely known and
     appreciated but does not seem to be!

     21. Please explain the Ninth Charge, which speaks of "the decrees of the
         Norns". Who or where are the Norns?

         The Norns are the three Fates of Northern mythology, the Goddesses of
     time. They are named Urd (the past), Verdande (the present) and Skuld (the
     future). They watch over man; they spin his thread of fate at his birth
     and mark out with it the limits of his sphere of action through life;
     their decrees are inviolable destiny, their dispensations inevitable
     necessity. Urd  and  Verdande,  the  past  and  present,  may  be  seen  as
     stretching a web from the radiant dawn of life to the glowing sunset,
     while Skuld, the future tears it to pieces!

         Man's fate must be met but the way in which it is met rests with the
     individual; and by the way in which he meets his fate man is able to
     demonstrate his free will. This important principle shows a man that it is
     worth while fighting life's battles courageously while at the same time
     fate's inexorable nature allows no room for careful weighing of  arguments
     for and against or for anxiety about the nature of things that are in any
     case destined to happen.

     22. What other aspects of human behavior are admired by Odinists?

         The Noble Virtues are held in high esteem.   They are:

                                        Courage
                                        Truth
                                        Honor
                                        Fidelity
                                        Discipline
                                        Hospitality
                                        Industriousness
                                        Self-reliance
                                        Perseverance

                                                                             773

         The Odinist must do what lies before him without fear of either foes,
     friends or the Norns. He must hold his own council, speak his mind and
     seek fame without respect of persons; be free, independent and daring in
     his actions; act with gentleness and generosity towards friends and
     kinsmen but be stern and grim to his enemies (but even towards the latter
     to feel bound to fulfill necessary duties);  be as forgiving to some as he
     is unyielding and unforgiving to others. He should be neither trucebreaker
     nor oathbreaker and utter nothing against any person that he would not say
     to his face. These are the broad principles of Odinist behavior, features
     of the spirit that made our Northern peoples great.

     23. You call industriousness a Noble Virtue?  What is so spiritual about
         that?

         Industriousness is a virtue which, partly inherited, is nevertheless
     acquired largely through training  and self-discipline; it is at once
     something we owe to ourselves, to our family and to the community. There
     is a time for relaxation as there is a time for most things but it is not,
     for instance, during our working hours; neither should it be at the expense
     of other members of the community by way of the so-called welfare state.

     24. What about material possessions?

             A principle of Odinism is the realization of the worthlessnessand
     fleeting nature of  worldly possessions. Enough should be  enough. Adam of
     Bremen,  a Christian,  remarked how  Odinists with  whom  he had  come into
     contact "lack nothing of what we revere except our arrogance. They have no
     acquisitive love of gold, silver, splendid chargers, the furs of beaver and
     marten or any of the other possessions we pine for". One thing alone is
     worth while in this life:  the stability of a well-earned reputation.
     "Goods perish, friends perish, a man himself perishes," says the Edda "but
     fame never dies to him that hath won it worthily."

     25. You describe self-reliance as one of the Noble Virtues. Surely even
         you must admit that none of us is, or can be, self-reliant in these
         days?

         Self reliance does not, as you appear to suggest, imply selfishness or
     mean that a man must live in isolation from his fellows. We recognize that
     men are dependent upon Nature and on the community of which he forms part;
     he has obligations to that community as well as to his employer (or
     employees). He receives from society and he owes a debt to society.
     Odinism teaches that people must be encouraged to stand on their own feet
     and  not to ask  continually, "When is  somebody going to  do something for
     me?"

                                                                             774

     26. Do Odinists believe in prayer?

         Odinism is not a philosophy invented to ease mankind's comfort or to
     assuage his fears; that kind of  religion acts against rather than in man's
     interests because it takes from him his independence and self-respect and
     makes  of  him  a  humble  supplicant   by  encouraging  him  to  shed  his
     responsibilities. The person who prays to a saint or God asking for help
     or guidance is seeking to shift the responsibility from his own shoulders,
     surrendering his own faculties of thought and physical action, unless he
     also does something to help himself. To pray is to beg and plead; it is
     self-abasement ("we worms of the earth"). That is not the object of true
     religion which, as Carlyle has told us, is "transcendent wonder":  wonder
     without limit or measure, reverent admiration alike for the immensity of
     creation, the inspiration of the human heart and the capability of the
     human brain.

             Odinists in theirinveitan (praise); singular, inveita) callupon the
     Aesir to approach them in their thoughts as  they themselves strive towards
     the   Aesir. Through increased understanding is achieved wholeness, a unity
     with the Gods that helps us to think out our problems and how they may be
     overcome.  We  project  the  Gods  within  ourselves  and  that, externally
     realized, speaks to the divine in others. Through their invetian Odinists
     express gratitude for life and the world they live in and resolve to try
     to make it better - not just to  leave it to "someone up there" or hope for
     something better in the next world.

     27  How do Odinists regard good and evil?

             Evil of itself cannot originatein man but must always beregarded as
     an intruder, like an illness or  an affliction; as such it must  be opposed
     and  expelled. Good and evil  are relative:  there can  be no absolute norm
     and actions must depend upon circumstances and motives as well as time and
     place. The ethical standards relating to custom and tradition are flexible
     and responsive to the specific demands of different ages, so that moral
     judgments of what is right and wrong cannot be placed in a fixed system
     of standards but must vary according to time and situation. Just as the
     world is constantly changing so are values constantly changing, so that
     nothing can be regarded as unconditionally good or evil in all ages. In
     general, that which disturbs the social order and peaceful evolution and
     causes unhappiness - including such natural disasters as floods and
     earthquakes, disease and pollution - obstructs the natural development of
     the world and must be regarded as evil. As for sin, Odinism knows but two
     major sins -  perjury and murder:  that is sin against the Gods and sin
     against one's fellow man.

     28. Do you believe in Original sin?

             Man is inherently good andthe world in which he livesis good. There
     is no sin in man which has been inherited from his first, or any other,
     ancestor;  it is  enough that  he should  be held  responsible for  his own
     actions. But a lthough his spirit is good, his flesh and his senses may
     succumb to evil, especially when by neglecting his own spiritual well-
     being he has left his defenses weakened. So it is necessary for him to be
     able to distinguish between what is good and what is evil.

                                                                             775

     29  What do Odinists believe about marriage - and divorce?

             Odinists support theinstitution of marriageand marital fidelity.But
     a broken marriage is and unhappy marriage and traditional Odinic law allows
     great latitude  to separation of husband wife, at the will of both parties,
     if a good reason exists for the desired change. It is recognized that the
     worst possible service is rendered to those who are forced to live together
     against their will; but it must be borne in mind that marriage is basically
     a solemn exchange of vows between two people and  as such can only be ended
     by agreement between the same two people.

     30. Does Odinism offer salvation to those who believe?

         Odinism offers no salvation in the sense in which that term is used by
     Christians. Instead, the Odinist seeks liberation by bringing the Aesir
     into the world of man and into his daily life - whether at home or at work.
     Liberation refers to the human condition as we know it, which is subject to
     birth and death and decay. It is not, " the kingdom of God which is with in
     you," but the Gods themselves which exist within man.

     31. Does man possess an immortal soul? Is there a life after death and
         will people go to Odin in heaven?

         Odinists believe that man consists of body (i.e. matter) and spirit or
     soul.  Physical man is  born, produces young  and eventually dies.  But the
     whole of  Nature  shows us  that  death is  not  final: the  material  body
     decomposes and recombines, it is regenerated and lives again. As it was in
     the beginning so it is now; every atom continues to exist and must exist
     as in the beginning. There is nothing new under the sun and what we call
     death is really nothing more than transformation.

             Spiritual  man is divided into two distinct souls, one passive, the
     other  active,  the divine  and  the  human,  which  we call  God-soul  and
     human-soul. The first is in the fullest sense a divine being, contemplating
     a past eternity and a future immortality, occupying itself in contemplation
     rather than in action and to be regarded as a kind of guardian spirit.
     Although the God-soul and the material body are associated in this life,
     the former is not bound to man in the way that, say, a limb is (it may
     indeed  absent  itself   from  his   body  during  sleep   or  periods   of
     unconsciousness). Without the spirit there can be no motivation:  when the
     physical change (i.e. death) takes place the God-soul passes to another
     living  organism -a human being, a tree, an animal, perhaps a bird. This
     is the element that gives man his mystical attachment to a particular
     district or country (which is what we call patriotism):  because it is
     where the God-souls of countless generations of ancestors dwell. It is
     because  of this  that man  is compelled  to nurture,  love and  defend his
     country, which is, in the purest sense, a holy land. The philosopher
     Fichte said, "Death  is the ladder  by which my  spiritual vision rises  to
     anew life and a new nature." This is also the reason why Odinists regard
     all life as sacred and unnecessary violence as criminal.

                                                                             776

             The  human-soul  (or self-soul),  is  essentially  individual to  a
     particular person.  It may be likened  to his personality, his  fame or his
     infamy.  Because the  whole of man's life  is a continuing struggle of  the
     good  and light Gods  on the one  hand and the offspring  of chaotic matter
     (the giants, Nature's disturbing forces) on the other, the human-soul is
     extremely active. It is involved in a struggle that extends to man's
     innermost being: both the human-soul and the God-soul proceed from the
     Gods; but the body be longs to the world of giants and they struggle for
     supremacy. If the human-soul conquers by virtue and courage then it goes
     after death to Valhalla, to fight in concert with the Gods against the
     evil powers. If on the other hand the body conquers and links the spirit
     to itself by weakness then after man's death the human-soul sinks to the
     world of the giants and joins itself with the evil powers in their warfare
     against the Gods. Long after his individual identity has been forgotten a
     man's  human-soul,  absorbed into  the  corporate spirit  of  the regiment,
     college, village, nation or other group, continues to demonstrate its
     immortality by inspiring future generations to noble deeds - or to acts of
     degradation.

     32. If the God-soul migrates to other living things after death, how can
         you square this with, for example, the need to slaughter livestock in
         order to sustain human life? Isn't it rather like killing a God?

         The God-soul must not be confused with the being that it inhabits.
     Animals, birds and trees have always been regarded by Odinists with
     respect; it is indeed probable that the domestication of some creatures
     arose from their former sacred character. Every living thing is a
     manifestation of the divine and its spirit is immortal:  every time a tree
     is felled or an animal slaughtered it is indeed a kind of sacrifice. But
     the tree or the animal is only a temporary dwelling-place for the immortal
     God. Everything in Nature has a purpose and it is necessary in order that
     life may be sustained in others for such "sacrifices" to be made. Such an
     attitude encourages consideration and reverence for Nature and discourages
     its wanton despoliation. It is the unnecessary, cruel or unnatural killing
     of animals (or of human beings), the unjustifiable destruction of trees or
     landscape and the defiling of natural resources, that is wrong.

     33. You have mentioned "ancestral spirits". Does this mean that Odinists
         believe in ancestor-worship?

         The human-souls of one's own family ancestors provide us with  moral
     strength and inspiration. Just as we received our spirit from Odin, so we
     received our physical being through our parents and our ancestors from
     time memorial. Our respect for ancestors maintains the continuity of the
     family, the kin and the race. We have a duty to try to attain the ideals
     of our ancestors and an equal duty of cherishing our descendants so that
     they in their turn will come to understand and realize our own hopes and
     ideals. Life is continuing process:  we must try to visualize ourselves as
     ancestors; for ancestors and descendants are genealogically one. Edmund
     Burke once remarked that society was a partnership between those who were
     living, those who are dead and those yet to be born; past and present and
     future are seen as a continuing evolvement and must be looked upon as
     complete being.

                                                                             777

     34. What kind of status do women have within the Odinist community?

             Odinists do  not need  reminding  of women's  rights! Our  religion
     anciently held women in high honor:  not only are Goddesses included in the
     Odinist pantheon, but, when the Odinist priesthood is restored, all offices
     will be open to women just as they were before the Christian usurpation
     relegated them to permanent backbenches of religious life.

     35. What are the chief festivals of the Odinic Rite?

         In ancient times there were three great festivals: Yule (the Mid-Winter
     Festival), Summer Finding (or spring equinox) and Winter Finding (autumn
     equinox). To these we nowadays add the Midsummer Festival.

             Yule, the popularFestival ofMid-Winter (sometimescalled theFestival
     of Light), heralds the beginning of the Odinist year. It is the birthday of
     the unconquered sun, which at this time begins to new vigor after its
     autumnal decline when, having descended into darkness, it pauses, kindles
     the fire of germination and ascends renewed with the fruit of hope. The
     Mid-Winter Festival includes the Twelve Nights of Yule, encapsulating the
     twelve months of the year in miniature, and culminates in the celebration
     of Twelfth Night.

         Summer Finding, in March, is the Festival of Odin. It celebrates the
     renewal, or resurrection, of Nature after the darkness of winter. It was
     transformed by the Christians into their Easter (named after the Odinist
     Goddess of the Saxons, Ostara), Rogation and Whitsun and was also recalled
     in folk custom by the festivities of May Day.

             The Midsummer Festival, theFeast of Balder, is thegreat celebration
     of the triumph of light and the sun.

         Winter Finding mourns the death of summer and heralds the coming of
     autumn. It is dedicated to the god Frey, patron of the harvest, and is
     also sometimes called the Charming of the Fruits of Earth, when we render
     thanks for the years supply of life-giving foods.

     36. What other Odinist festivals are there?

             Besides the great festivalsthere are a number ofsecondary festivals
     and also some commemorations of local Gods or various aspects of life.

         The secondary festivals of the Odinic Rite are:
         The Charming of the Plough,  January 3
             The festival ofVali, Febuary 14, whichcommemorates the family andis
     an  occasion for  betrothals,  the renewal  of  marriage vows  and vows  of
     kinshiployalty.
             The festival of the Einheriar on November 11, known asHeroes'  day,
     which honors the dead.

                                                                             778

     37. What is the Odinist Committee?

         The committee for the Restoration of the Odinic Rite (to give its full
     title) was set up on April 23, 1973 with the limited objects of restoring
     Odinist ritual and ceremonies, to define Odinist faith and doctrine and to
     constitute a teaching order of gothar (singular: gothi, meaning priest of
     teacher). When these immediate objects have been achieved the Committee
     will  disband. In the past not a great deal of attention was paid to
     systemizing the doctrinal aspects of Odinism and consequently the body of
     writing on the subject has remained limited and uneven. The Odinist
     Committee will place the worship of the Aesir on a more formal and
     permanent basis.

     38. How do I go about becoming an Odinist?

             First of all by understanding, thenby believing. You do not have to
     "be born again" but you are  expected to live your whole life  according to
     the Odinist precepts. There is a ceremony of reception (or initiation) into
     the Odinist community for those who wish it. The secretary of the Odinist
     Committee, 10 Trinity Green, London, E1, will be able to tell you whether
     there is an Odinist group in your neighborhood or, if there is not one,
     how you may form one.

     39. Can the Odinist Committee supply me with a list of Odinist temples
         and shall I be permitted to attend some of the inveitan?

             There are at presentno Odinist hofs (temples) in Great Britain open
     for public worship. Odinism starts with the individual and extends, through
     the family, to the community and the world. So with worship, which is at
     present practiced mostly at family level, the festivals of the Odinist
     year being celebrated in the home, with friends and other Odinist
     sometimes being invited to participate. But it is expected that various
     regional meeting places will be authorized when eventually the ritual of
     Odinist worship has been fully restored and gothar licensed by the
     successor body to the Odinist committee.

                         These things are thought the best:
                                   Fire, the sight of the sun,
                            Good health with the gift to keep it,
                                  And a life that avoids vice.

                                                The High Song of Odin *

     * The verse from The High Song of Odin is from Paul B. Taylor and W H
     Auden's translation of The Elder Edda and is reproduced by permission of
     Messrs Faber and Faber. Other quotations from the Eddas in the foregoing
     pages are from the translation by Rasmus B. Anderson.

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                                                                             779

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                           STRINGS ON THE WINDS
 
                           by Taliesyn map Avaon
 
 
 
       ...And it came to pass that into this time of great turmoil,
     there came a man clad simply and carrying unto himself little
     else than a harp, the likes of which I have yet to see.His
     name was Ahrian and he made known that he was Bard.He went
     unto the house of a village elder, asked lodging, and was
     granted it.There he stayed and he sang from the green and
     played the songs which drifted into the air as if they were
     the air itself.
 
         One afternoon I made to inquire of him his whereabouts and
     what was Bard.  He said unto me:  'You speak little else to me
     but nonsense.  Speak clearly and I shall answer as I can.'
 
         He took the harp into his lap.  'What then is your trade?'
 
         'I am Bard.  Mine is the way of music, song, and tale.  In
     this lies my being.'
 
         'Then you are a minstrel or story-teller?'
 
         'I am both and neither.  I am minstrel and story-teller in
     what I do, but I am Bard in what I am.'
 
         'I do not understand.'
 
         'Then listen and I shall make it known to you.  Music lies
     at the base of the world.  It is magick in itself, and it
     contains other things that are it's nature.  I am Bard and bound
     to the music, as it is my existence.  I work the music as a fine
     silversmith works the silver into a cup.  So I work the music
     into a fine remembrance of the past.  Or time hence.  Or man and
     woman present.  So the music works for me and does my bidding,
     as I in turn do its bidding in the working.'
 
         'You speak of magick as the music and music as the magick.
     Which is it then?  Is music the cause of the magick, or is
     magick the cause of the music?'
 
         'Both are true.  In playing the song I am working in the
     magick, and in working in the magick I am drawn to work a song.
     Such is my call.'
 
         'What of tales then?'
 
         'They are great and beauteous.  In splendor they cannot be
     equalled, for the Gods run thru them as the maids run through
     fields of grass in the Spring.'
 
         'What Gods are these of which you speak?'
 
         'All Gods to some, and none to others.  It is as you see.
     And then it is as it is.'

                                                                             780

 
         'What of these do you worship?'
 
         'I worship none and I worship all.  I worship not, and
     devoutly pray unto the Muses.  Mine is not the way of the zealot,
     but of the song.'
 
         'How then do you work your magick if the Gods are not yours?'
 
         'Ahh, but they are mine.  I do not see the Gods as they appear
     to others, but as they are in the song of a bird in summer, or
     a stream in the Spring.  My magick is not of them, but is them of
     their essence.  It aids them to survive and pierces their
     nature as the light pierces the darkness.'
 
          ...And so I bid him let me rest, that I might ponder and
     inquire further on the morrow.  As I left him, I heard a sweet
     melody drift into the hollows...
 
 
                     ********************************
 
         In this age of rebirth for many of the ways of the Craft,
     it has often come to my attention that there is not a similar
     revival of the Bardic arts in force.  However, as we move into
     a New Age, it is distressing to see so few wielding the candle
     to light the path.  Thus armed with this dearth of those
     practicing the Bardic Way, I have decided to set forth some
     illumination into the subject of Bardism.
 
 
         In the classical concept, the Bard was many things: a
     musician, a songster, a story-teller, a historian, a collector
     of lore both magickal and mundane.  He also served the
     community in announcing through his arts the coming Circles.
     However, should he attend this Circle, he would be little else
     than a minion of the Watchtower's guardians.
 
         Of all these things, I must point out that he was a magickal
     individual, whose concerns tended not towards ritual, but
     application.  His song was his work of magick, and could either
     be loving and compassionate or cold and harsh as the case
     warranted.  He was restricted in many ways in the expression
     of his duties inherent in the office and title he carried.
     The title 'Bard' was (and is) worn with pride for it was a
     religious indication and a general term for a way of life.
 
 
         This introduction leaves us with one nagging question:
     What is the Bard of today?  It is this question that I shall
     address in full in coming articles.  Each will contain a
     conversation with Ahrian (an actual 15th century Scots Bard)
     and a discussion of the concepts involved.  Later, I will include
     samples of the Bard's art by my hand and that of Seamus Myrick,
     an Irish Bard I know personally.
                                                Blessed Be!
 
                                                Mike Nichols

                                                                             781

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     A Circle Purification that doesn't use Incense:
     for asthmatics, those with allergies, and those with other pulmonary
     disorders
     by Matrika, co-sysop of
     PAN- the Psychic Awareness Network, 300/1200/2400 baud at 1-703-362-1139
 
     This ritual was inspired when someone in our circle back in Central
     Massachusetts started dating a young woman who was a great herbalist,
     knowledgeable about crystal healing, a competent tarot-reader and a
     beginning astrologer.  She had read "Spiral Dance" by Starhawk on the Craft
     of the Wise (Wicca) and wore a pentagram around her neck, but couldn't try
     circle work because she was allergic to smoke and had a serious asthma
     problem.
 
     So, heres the rite.  You prepare your altar as usual, with the exception of
     the incense and incense burner.  5 non-electric pot-pouri burners filled
     with water and an appropriately scented pot-pouri should be on or near the
     altar with 5 candles.  Be sure that you use the correct type of candles for
     your pot-pouri burners, as other types can destroy the burners.  Put these
     on the altar, which should be at the center of the circle and facing North
     or East according to your custom.  If they do not fit without obstructing
     the work, place them in a semi-circle at the foot of the altar.  Have
     matches there to light the candles under them at the proper time.
 
     The rite
     (Leader 1 should be a male, if possible.  Leader 2 should be a female, if
     possible.)
 
     Leader 1 - blessing the water and herbal mixture in each pot-pouri burner
     with the wand.  a long-stem rose with the thorns removed can be used for a
     wand if you do not yet have one.  Of course, this must be replaced each
     time you do a ritual -
     "By Fire and By Air
     By Water and by Earth
     by the Lady and the Lord
     I conjure thee to purify our circle this night"
 
     all- " So mote it be"
 
     He takes one of the burners and the matches to the North where he lights
     it.  Leader 2 accompanies him with her wand, after he lights it she raises
     her wand and says
 
     Leader 2 - "By fire and air
     By water and by earth
     Let us purify the
     Northern Quarter of our circle"
 

                                                                             782

     There is a pause during which everyone visualizes (vividly imagining in
     every detail from a relaxed, meditative state) an arc of rainbow light
     forming that quarter of the circle then, when she lowers the wand, everyone
     responds.
     all - "So Mote It Be"
 
     Leader 1 returns to the central altar and gets the next  burner, placing it
     in the East and  lighting it.  Leader 2 continues in the same way as above.
     This procedure is then repeated in the South and then in the West.  Each
     time the invocation is changed to reflect the direction they are in.   Each
     time the group visualizes the rainbow arc of light.  And after each
     direction,  Leader 1 returns to the center to get the burner for the next
     direction ready.  By constantly returning to the center each time, the
     emphasis is placed there.  After the Western quarter is lit, Leader 1
     places the final burner on the altar, between the candles, where the
     incense burner would be if there was one and lights it.  Leader 2 stands
     before the altar, raises her wand and says
     Leader 2 - "By Fire and by air
     By water and by earth
     Let us purify the sacred center of our circle
     where Heaven and Earth Unite
     and
     Where the Lord and Lady are joined in love."
 
     While her wand is raised, everyone visualizes the rainbow light from the
     outer circles flooding in to the center and filling the circle with
     harmonious vibrations and energies.  After a few moments, she lowers her
     wand and everyone responds.
     all- "SO mote it be"
 
     The circle casting is continued as usual with the invocations of the
     elements at the 4 corners, according to your tradition.  Then the actual
     circle-casting is done as usual.  After this do whatever rite and/or magick
     you would usually do and close in the usual manner.  Be sure to snuff the
     candles and not to blow them out.  Use a silver teaspoon to do this, if you
     don't have a snuffer.  This ceremony ONLY replaces the part of the rite
     where you sprinkle with salt-water and then cense the circle to purify it
     in PREPARATION for the actual circle casting.  It is NOT the full casting
     of the circle.  (Some traditions purify with all 4 elements separately,
     sprinkling salt on the floor for earth, water on the floor for itself,
     censing the circle for air, and carrying a candle around for fire.   Either
     way this rite replaces the elemental purification, as the burners embody
     all 4 elements - the water for itself, the candle for fire, the herbs for
     earth, and the scent the steam gives off for air.)
 
     OF course the pot-pouri burners used for this should only be used in your
     psychic work and should have been consecrated or smudged (by someone who
     can deal with the smoke) in preparation for this ritual.
 

                                                                             783

     To prepare appropriate pot-pouri scents for the  purpose of your rites, use
     the directions for making the various home-made herbal incenses traditional
     in Witchcraft and in Magick; however,  don't grind them with a mortar and
     pestle as you would in making incense.  If you do not know the  recipes for
     these, any of the Scott Cuningham books on making incenses would provide
     them for you.  They are available from Llewelyn Publishing, box 64383 St.
     Paul Minnesota. (They will send you a free catalogue on request)
 
     Despite the initial cost involved in obtaining the 5 burners,  it is highly
     suggested you do it that way for two reasons"
     1.  In anything but a very small and enclosed space, you will not get
     enough scent to represent the air element sufficiently for magickal and
     ritual working.
     and
     2.  To represent all 4 elements in EACH of the quarters and in the center
     of the circle is very important in establishing the traditional boundaries
     between the worlds (the ordinary and non-ordinary or shamanic realities)
     that is the purpose of casting the circle and creating sacred space.
 
     ALSO IF YOU TRY TO CARRY A POT-POURI BURNER THAT IS LIT AND HOT ENOUGH TO
     BE GIVING OFF THE SCENTED STEAM AROUND THE PERIMETER OF THE CIRCLE, YOU
     WILL CERTAINLY BURN YOUR FINGERS BADLY.  (It  is not appropriate to bring a
     pot holder into circle to carry it either! PLEASE!)
 
     I hope this is helpful to those who have breathing problems and wish to
     perform magick.
 
     (submitted to Harvest newsletter, under JUKNO)

                                                                             784

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                         MONROE TECHNIQUES FOR ASTRAL PROJECTION

                   Note: After having studied many methods of Astral
              Projection, I have found that this is the easiest to do.
              Monroe teaches these techniques in a week, but they can be
              easily done in a day, with proper devotion. I feel that this
              technique is superior to others because it doe not require
              intense visualization, which many people cannot do.
              enjoy!

              (Taken from Leaving The Body: A Complete Guide to Astral
              Projection, D. Scott Rogo, prentice Hall Press)

              One of the chief barriers people learning to project face is
              fear.  Many are afraid that they may die, or be harmed in some
              way as a result of their projection.  Nothing could be farther
              from the truth.  The Canterbury Institute, renowned for its
              occult studies, executed an experiment in projection involving
              over 2,000 people.  None of them were hurt in any way by this,
              and now, three years later, none have complained of any newly
              arising problems.

              Once you are aware that you cannot be harmed by projecting,
              you should begin monroe's techniques, step by step.

              Step one:
                  Relax the body. According to Monroe, "the ability to relax
              is the first prerequisite, perhaps even the first step itself"
              to having an OBE. (out of body experience) This includes both
              physical and mental relaxation. Monroe does not suggest a
              method of attaining this relaxation, although Progressive
              Muscle relaxation, coupled with deep breathing exercises
              (inhale 1, exhale 2, inhale 3.... until 50 or 100) are known
              to work well.
 
              Step two:
                  Enter the state bordering sleep.  This is known as the
              hypnagogic state. Once again, Monroe doesn't  recommend any
              method of doing this.  One way is to hold your forearm
              up, while keeping your upper arm on the bed, or ground. As you
              start to fall asleep, your arm will fall, and you will awaken
              again.  With practice, you can learn to control the Hypnagogic
              state without using your arm.  Another method is to
              concentrate on an object.  When other images start to enter
              your thoughts, you have entered the Hypnagogic state.
              Passively watch these images.  This will also help you
              maintain this state of near-sleep. Monroe calls this Condition
              A.

              Step three:
                  Deepen this state. Begin to clear your mind.  observe your
              field of vision through your closed eyes.  Do nothing more
              for a while. Simply look through your closed eyelids at the
              blackness in front of you.  After a while, you may notice
              light patterns.  These are simply neural discharges.  They
              have no specific effect.  Ignore them.  When they cease, one

                                                                             785

              has entered what Monroe calls Condition B.  From here, one
              must enter an even deeper state of relaxation which Monroe
              calls Condition C-- a state of such relaxation that you lose
              all awareness of the body and sensory stimulation.  You are
              almost in a void in which your only source of stimulation will
              be your own thoughts.
                  The ideal state for leaving your body is Condition D.
              This is Condition C when it is voluntarily induced from a
              rested and refreshed condition and is not the effect of normal
              fatigue.  To achieve Condition D, Monroe suggests that you
              practice entering it in the morning or after a short nap.

              Step Four:
                  Enter a state of Vibration. This is the most important
              part of the technique, and also the most vague.
                  Many projectors have noted these vibrations at the onset
              of projection.  They can be experienced as a mild tingling, or
              as is electricity is being shot through the body.  /their
              cause is a mystery.  It may actually be the astral body trying
              to leave the physical one.
              For entering into the vibrational state, he offers the
              following directions:

              1. Remove all jewelry or other items that might be touching
              your skin.
              2. Darken the room so that no light can be seen through your
              eyelids, but do not shut out all light.
              3. Lie down with your body along a north-south axis, with your
              head pointed toward magnetic north.
              4. Loosen all clothing, but keep covered so that you are
              slightly warmer than might normally be comfortable.
              5. Be sure you are in a location where, and at a time  when,
              there will be absolutely no noise to disturb you.
              6. Enter a state of relaxation
              7. Give yourself the mental suggestion that you will remember
              all that occurs during the upcoming session that will be
              beneficial to your well-being. Repeat this five times.
              8. Proceed to breath through your half-open mouth.
              9. As you breath, concentrate on the void in front of you.
             10. Select a point a foot away from your forehead, then change
              your point of mental reference to six feet.
             11. Turn the point 90 degrees upward by drawing an imaginary
              line parallel to your body axis up and above your head.  Focus
              there and reach out for the vibrations  at that point and
              bring them back into your body.

                   Even if you don't know what these vibrations are, you
              will know when you have achieved contact with them.

              Step five:
                  Learn to control the vibrational state.  Practice
              controlling them by mentally pushing them into your head, down
              to your toes, making them surge throughout your entire body,
              and producing vibrational waves from head to foot.  To produce
              this wave effect, concentrate of the vibrations and mentally
              push a wave out of your head and guide it down your body.
              Practice this until you can induce these waves on command.
                  Once you have control of the vibrational state, you are

                                                                             786

              ready to leave the body.

              Step six:
                  Begin with a partial separation.  The key here is thought
              control.  Keep your mind firmly focused on the idea of leaving
              the body. Do not let it wander. Stray thought might cause you
              to lose control of the state.
                  Now, having entered the vibrational state, begin exploring
              the OBE by releasing a hand or a foot of the "second body".
              Monroe suggests that you extend a limb until it comes in
              contact with a familiar object, such as a wall near your bed.
              Then push it through the object. Return the limb by placing it
              back into coincidence with the physical one, decrease the
              vibrational rate, and then terminate the experiment.  Lie
              quietly until you have fully returned to normal. This exercise
              will prepare you for full separation.
 
              Step seven:
                  Dissociate yourself from the body. Monroe suggests two
              methods for this.  One method is to lift out of the body.  To
              do this, think about getting lighter and lighter after
              entering this vibrational state.  Think about how nice it
              would be to float upward.  Keep this thought in mind at all
              costs and let no extraneous thoughts interrupt it. An OBE will
              occur naturally at this point.
                 Another method is the "Rotation method" or "roll-out"
              technique.  When you have achieved the vibrational state, try
              to roll over as if you were turning over in bed.  /do not
              attempt to roll over physically.  Try to twist your body from
              the top and virtually roll over into your second body right
              out of your physical self.  At this point, you will be out of
              the body but next to it.  Think of floating upward, and you
              should find yourself floating above the body.
                  Monroe suggests you begin with the lift-out method, but
              argues that both are equally efficacious.

              If, after all this, you still can't project, I recommend
              purchasing Leaving The Body, by R. Scott Rogo.  It only costs
              $7.95 and contains another eight or so techniques.  Not all
              techniques work for everyone, but chances are you'll find one
              that works for you in this book.  Good luck!

                                                                             787

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                                            History
 
                                 (c) 1988, by Weyland Smith and
                                The Rocky Mountain Pagan Journal
 
                    "Mommy, how old are we?"  Does our faith come down to us in
               Apostolic succession from "that time whereof the memory of man
               runneth not to the contrary", or was our religion dreamed up in
                         the nineteenfortiesbyaretiredBritishcivilservantwiththe
                     collaboration ofa dyingheroin addictandpoet? Does itreally
           matter?
 
                                   To
                                    whatextent
                                             themodern
                                                     practitionersof
                                                                   paganismmay
                                                                             lay
                     ajust claimto themantleof theirpredecessorsfrom thetwelfth
                   centuryhas beena matterof greatdebate bothwithin andwithout
           the Craft community almost from the moment Gerald Gardner
               published _Witchcraft Today in 1954.*1*  Though the debate is
               continued with somewhat less fervor today than it was in the
                         1960s,ithasnever whollyceasedanditcontinuesto beaCrisis
              of Faith which besets many practitioners of paganism every year.
 
                                   Itcan
                                       beatroubling
                                                  questionto
                                                           face,especiallyif
                                                                           one's
             early teachers tried to justify their credentials by claiming
               that what they taught had great antiquity.  The question isn't
               any easier to answer with truth or objectivity when there is a
                         bunch
                             ofradicalfundamentalistsrunningaroundseekingtoclaim
             that we aren't really a religion and so of course we aren't
               entitled to protection under the First Amendment.
 
                    It is a sign of progress, I think, that there seems to be
               less of that sort of teaching today than there was when I began
               my studies.  Today most of the teachers that I know are secure
               enough in their religion that they can face the staggering
               thought that the ethical and philosophical system that guides
               their lives may indeed be younger than some of them are.  The
               plain fact is that we simply don't know.
 
                                   Gerald
                                        Gardnerand
                                                 CharlesLeland*2*
                                                                mayhave
                                                                      triedto
                                                                            palm
             fiction off on the world as fact.  It's certainly been tried
               before--and since.  On the other hand, they may each have been
               reporting the truth as they found it.  It certainly is a fact
                         thatnoone Iknowhasever comeacrossany BookofShadowsthat
             dates before the beginning of this century.  Presumably, if one
                         exists,sayintheBritishMuseum, itwouldhavebecomeknownto
             scholars looking into the subject over the last half century.
                         GrantedthattherewaslessburninginEnglandthan elsewherein
             Europe, but there was enough that surely some physical evidence
               would have survived in the hands of the government if nowhere
               else.
 
                                   The
                                     VaticanLibrary,of
                                                     coursemayyet
                                                                turnup
                                                                     sucharelic.
                         Theirfailure todosoat thistimecanbeexplained aseasilyby
              the lack of such a document as by a possible desire to suppress
               it.  We may never know that one, but when push comes to shove,
               does it really matter?
 
                                   Thomas
                                        Jefferson,
                                                 speakingon
                                                          the
                                                            questionof
                                                                     whether
                                                                           black
             colonial slaves were Americans or not is said to have remarked

                                                                             788

               "They're people and they're here.  If there's any other
                         requirement,Ihaven'theardofit."Perhapswemightparaphrase
              Jefferson a bit and remark that the modern practitioners of
               Witchcraft are undeniably here and a large number of them are
                         sincere intheirbeliefs. Thatinitselfshouldqualify usasa
             religion.
 
                    Perhaps as important as the legal question is our own self
               image.  Would a "real witch" from the middle ages recognize or
                         disownone ofhersisters oftoday? Wouldshewant togowith a
             "New Age" circle, a Dianic grove, a Gardnerian coven, or would
               she laugh hysterically at the bunch of us and walk off into the
               sunset?
 
                    While the antiquity of our current practice of witchcraft
               shouldn't be a matter of serious concern, to us _or to our
                         detractors,itsauthenticityshouldbe.Thesearchforourroots
              must continue to be pursued by serious scholars and magicians
               alike in order that we may come as close as possible to the
                         ideals andpurposesofourancientpredecessors.Thereisavery
             practical reason why this is so.  That reason is tied up in
                         somethingcalledan_egregore. Onthesubjectofan egregore,I
             would like to quote extensively from a recent article in _Gnosis
               by Gaetan Delaforge:
 
               ..."An egregore is a kind of group mind which is created when
                         peopleconsciouslycometogetherforacommonpurpose.Whenever
             people gather together to do something and egregore is formed,
                         butunlessanattemptismadetomaintain itdeliberatelyitwill
                       dissipaterather quickly.Howeverifthe peoplewishtomaintain
             it and know the techniques of how to do so, the egregore will
               continue to grow in strength and can last for centuries.
 
               An egregore has the characteristic of having an effectiveness
               greater than the mere sum of its individual members.  It
               continuously interacts with its members, influencing them and
               being influenced by them.  The interaction works positively by
               stimulating and assisting its members but only as long as they
                         behaveand actinlinewith itsoriginalaim.It willstimulate
             both individually and collectively all those faculties in the
                         groupwhichwillpermittherealizationoftheobjectivesof its
             original program.  If this process is continued a long time the
               egregore will take on a kind of life of its own, and can become
               so strong that even if all its members should die, it would
               continue to exist on the inner dimensions and can be contacted
               even centuries later by a group of people prepared to live the
                         livesoftheoriginalfounders,particularlyiftheyarewilling
             to provide the initial input of energy to get it going again.

                                                                             789

 
               If the egregore is concerned with spiritual or esoteric
               activities its influence will be even greater.  People who
                         discoverthekeyscantapinonapowerfulegregorerepresenting,
              for example, a spiritual or esoteric tradition, will, if they
               follow the line described above by activating and maintaining
                         suchanegregore,obtainaccesstotheabilities,knowledge,and
                     driveofall thathasbeen accumulatedin thategregoresince its
                   beginnings.  Agroup ororder whichmanages to dothis can,with
          a clear conscience, claim to be an authentic order of the
               tradition represented by that egregore.  In my view this is the
               only yardstick by which a genuine Templar order should be
               measured."*3*
 
                                   Mr.
                                     Delaforgewas
                                                writingabout
                                                           theKnights
                                                                    Templarand
                                                                             the
                     various groupsclaimingto representitin moderntimes, butthe
           parallel with ancient witchcraft and the many diverse groups
                         claimingto representittodayisobvious. Ihopethebenefitto
              be gained by reconstructing as faithfully as possible the
               attitudes and goals of our ancient brethren is equally obvious.
 
                    In her books "The Sea Priestess" and "Moon Magic", Dion
               Fortune was demonstrating this technique.  Vivien LeFay Morgan
                         wasattemptingnothinglessthanthe
                                                       reactivationoftheegregore
              of the Atlantean priesthood.
 
                    When Gerald Gardner published "Witchcraft Today", he
               embarked upon the outward steps of his part of the reactivation
               of the egregore of the old witch cult in western Europe.  The
               inward steps were probably begun by one or more of the magical
                         lodgesof
                                theearlytwentiethcentury,mostlikelyDionFortune's
              Society of the Inner Light during its "pagan phase" in the late
                         twentiesandthirties.*4*Gardner'spublic
                                                              worksservedtobring
              the reactivated egregore into contact with an increasingly
               receptive populace where it could gather unto itself the
                         additionalpsychicenergyitneededtobecomeonceagainaviable
              force in the world.  How well it has achieved this end is to be
               observed by anyone with the eyes to see.
 
 
                    I personally think that our job in this generation is to
               deepen and strengthen our ties with this newly reawakened force
               in the world; to learn from it and to draw inspiration from it,
               and to bring the Craft back from the status of a "cult" to that
               of a genuine religion.  To do this we must learn more of the
                         goals,ideals,andambitionsofourbrothersandsisterswhohave
              gone before--as they really were, not as we would like them to
               have been.

                                                                             790

                                   Please
                                        notethat
                                               theidea
                                                     isnot
                                                         necessarilyto
                                                                     recreatethe
              _practices of our predecessors, particularly if we are talking
               about things like blood sacrifice.  One should note that this
                         practicewasfollowedby thejewsinbiblicaltimes,but thatin
                     moderntimes theydon't doit. This doesnot keepthemodern jew
                   frominteracting withthe egregoreof hisancient faith. Judaism
           has surely progressed since the time of the Ceasars, so has the
               Craft.  The idea, when activating and interacting with an
               egregore is to re-create the _goals and _attitudes of the
               founders.  That doesn't freeze the practitioner into practices
               which have long since been outgrown.
 
                                   WhatI
                                       thinkweneednow
                                                    ismorerealscholarship.
                                                                         Whatdid
                       Samhainreallymean toourpredecessors;or Beltane;orImbolc?
                   Not only howdid theycelebrate it,but how didthey _feelabout
               it? Platitudes about"fruitfulness and fertility"are simplytoo
             superficial. This is not madeany easier by the factthat these
       observances were pastoral and agricultural while most of us are
               city dwellers who do well to keep a potted plant alive through
               one summer.
 
                    An attempt in this direction was made by the Holy Order of
                         SaintBrigitnearFortMorgan,Coloradoabout tenyearsago.The
              farm is gone now and its residents are scattered, yet it cannot
               be said to have entirely failed of its purpose.  Many of the
               former participants in the experiments can be found today,
               quietly practicing the Craft.
 
               This is not to say that we all should sell our goods, quit our
               jobs, and move out into communes somewhere, but we must at the
                         leastestablishcloseenoughcontactwiththeharshrealitiesof
             this world that we can appreciate how frightening the onset of
               winter must have been to those who had no central heating, food
                         storesorwelfare tofallback upon.Whenwe havedonethis, we
                     will,perhaps,be ableto recapturethemindset ofthePriestess
           at Samhain.
 
 
                    These truths are not to be found in the Fantasy fiction
                         sectionofB.Dalton's,butinthehistoryandanthropologylibr-
              aries of our local universities.  The reading is much dryer and
                         lessfun,but ittalksaboutthe peopleasthey reallywere.It
                     isn't afantasy worldto hidefromreality in,but neitheris it
           a dead end.  It can take us back in time and forward in our
                         understandingsothatwemayreallycontacttheancientreligion
             of witchcraft as it was, learn from it, and pass it on,
               rejuvenated and strengthened to our children.

                                                                             791

 
                                             Notes
 
               1.   Gerald B. Gardner, _Witchcraft _Today, (London: Rider and
                    Company, 1954) reprinted (New York: Citadel Press, 1971)
 
               2.   Charles Godfrey Leland, _Aradia, _or _Gospel _of _the
                    _Witches, (London: David Nutt, 1899; reprinted (New York:
                    Samuel Weiser, 1974)
 
                         3.GaetanDelaforge,_Gnosis,"TheTemplarTradition:
                                                                       yesterday
                    and today", No. 6, (Winter 1988), pp 8-13.
 
               4.   Alan Richardson, _Dancers _to _the _Gods, (London: The
                    Aquarian Press, 1985)

                                                                             792

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                           History of Witchcraft
 
     As I am trying to put this all together, I hope to bring about an
     understanding  that Witchcraft, like any religion, has  undergone
     it's  changes  throughout  the  centuries.   It  is  my  personal
     feeling,  however, that the religion of Witchcraft has  undergone
     far fewer changes than any other in history.
 
     As the song sung by Neil Diamond starts:
          " Where it began, I can't begin to knowin..."
 
     Witchcraft,  sorcery, magic, whatever can only begin to find  its
     roots  when we go back as far as Mesopotamia. With their  deities
     for  all  types of disasters, such as Utug - the Dweller  of  the
     Desert  waiting  to  take you away if you wandered  to  far,  and
     Telal  -  the  Bull  Demon,  Alal  -  the  destroyer,  Namtar   -
     Pestilence, Idpa - fever, and Maskim - the snaresetter; the  days
     of superstitution were well underway.
 
     It  was believed that the pharaohs, kings, etc. all  imbued  some
     power  of  the gods, and even the slightest  movement  they  made
     would cause an action to occur.  It was believed that a  picture,
     or  statue also carried the spirit of the person. This is one  of
     the reasons that they were carried from place to place, and  also
     explains  why  you  see so many pictures  and  statues  of  these
     persons with their hands straight to their sides.
 
     In  the Bible, we find reference to "The Tower of Babel"  or  The
     Ziggurat in Genesis 11. "Now the whole world had one language and
     a  common speech.  As men moved eastward, they found a  plain  in
     Shinar  (Babylonia) and settled there.  They said to each  other,
     `Come,  let's  make bricks and bake them thoroughly.'  They  used
     brick  instead  of stone, and tar instead of mortar.   Then  they
     said,  `Come,  let us build ourselves a city, with a  tower  that
     reaches to the heavens, so that we may make a name for  ourselves
     and  not be scattered over the face of the whole earth.' But  the
     Lord  came down to see the city and the tower that the  men  were
     building.   The  Lord said,`If as one people  speaking  the  same
     language they have begun to do this, then nothing they plan to do
     will  be  impossible for them.  Come let us go down  and  confuse
     their language so they will not understand each other.'" It  goes
     on to say that the tower was never finished.
 
     In  other  references,  we  find that the  "Tower"  was  in  fact
     finished,  and that it was a tower that represented the  "stages"
     between earth and heaven (not a tower stretching to the heaven in
     the literal sense.) From this reference, it was a tower built  in
     steps.  A hierarchy on which heaven and hell were based.  It  was
     actually a miniature world representing the Mountain of Earth.

                                                                             793

     Each stage was dedicated to a planet, with its angles symbolizing
     the  four corners of the world.  They pointed to Akkad,  Saburtu,
     Elam,  and the western lands.  The seven steps of the tower  were
     painted  in different colors which corresponded to  the  planets.
     The "Great Misfortune:, Saturn, was black. The second was  white,
     the  color  of  Jupiter.   The third,  brick-red,  the  color  of
     Mercury,  followed by blue, Venus; yellow, Mars, gray  or  silver
     for  the  moon.  These  colors boded good  or  evil,  like  their
     planets.
 
     For the first time, numbers expressed the world order.  A  legend
     depicts  Pythagoras traveling to Babylon where he is  taught  the
     mystery  of numbers, their magical significance and  power.   The
     seven  steps often appear in magical philosophy. The seven  steps
     are: stones, fire, plants, animals, man, the starry heavens,  and
     the angels.  Starting with the study of stones, the man of wisdom
     will attain higher and higher degrees of knowledge, until he will
     be  able  to  apprehend the sublime,  and  the  eternal.  Through
     ascending  these steps, a man would attain the knowledge of  God,
     whose  name  is  at the eighth degree,  the  threshold  of  God's
     heavenly dwelling.
 
     The  square  was  also a "mystical" symbol in  these  times,  and
     though divided into seven, was still respected.  This  correlated
     the  old tradition of a fourfold world being reconciled with  the
     seven heavens of later times.
 
     It is thought that here was the start to numerology, but for this
     to  have  developed  to  the point  where  they  had  taken  into
     consideration the square as the fourfold world, it would have had
     to have developed prior to this.
 
     From Mesopotamia lets move over to Persia.
 
     Unlike  the Mesopotamians, and Egyptians, who believed  that  all
     was  done with either the favor or lack thereof of the Gods,  the
     Chaldean  star  religion taught that luck and  disaster  were  no
     chance  events,  but  were controlled from  the  heavenly  bodies
     (planets/stars) which send good and bad according to mathematical
     laws.  It was their belief that man was incapable of fighting the
     will  of  the  planet divinities. Though, the  more  this  system
     evolved,  the  more the wise men read ethical values  into  man's
     fate.  The  will of the stars was not  completely  separate  from
     man's behaviors. The stars were important, but not omnipotent  in
     deciding  man's fate. It was believed that the star Sirius  would
     carry  messages  to the higher gods and he returned  to  announce
     their will.

     Around  the  7th Century B.C. Zoroaster, the Median  prophet  was
     preaching the doctrines that evil could be avoided and  defeated.
     He  brought  about the principles of the good and  evil  spirits.
     Below,  we will look at the beliefs and influences of this  man's
     life which created the religion named after him.

                                                                             794

     The  first of the belief structure had to do with Ormazd  (Ahura-
     Mazda) king of light, and his twin brother Ahriman  (Anro-Mainyu)
     prince of darkness.

     Zoroaster  brought  about  the belief in  the  "holy  war"  (that
     between  good  and  evil.) In this  faith,  the  archangels  (the
     spirits  of  Divine Wisdom,  Righteousness,  Dominion,  Devotion,
     Totality, and Salvation) and the demons (the spirits of  Anarchy,
     Apostasy,   Presumption,  Destruction,  Decay,  and  Fury)   were
     constantly  at  battle  with one another.   The  archangels  were
     controlled by Ormazd and the demons by Ahriman.

     This  religion  had it's belief that in the end, Ormazd  and  his
     demons would prevail, but until then, Ormazd would keep the world
     safe.

     It is interesting that the last of the demons (the demon of Fury)
     holds such a hard and fast thought that it was incorporated  into
     the  Hebrew and Christian belief structure. The last  archdemon's
     name is Aeshma Daeva also know to the Hebrews as Ashmadai and  to
     Christians as Asmodeus.

     Asmodeus was the "chief of the fourth hierarchy of evil  demons",
     called  "the  avengers of wickedness, crimes  and  misdeeds."  He
     appears  with  three heads, a bull's, human, and a ram.   He  has
     goose  feet, and a snake's tail. To appear more  frightening,  he
     also exhales fire and rides upon a dragon of hell.

     It  is said that Asmodeus is not to be feared.  When you  say  to
     him:  "In truth thou art Asmodeus," he will give you a  wonderful
     ring.   He  will teach you geometry,  arithmetic,  astronomy  and
     mechanics. When questioned, he answers truthfully.

     The  other  demons  tempt people away from the  true  worship  of
     Mazda.   They  are  Paromaiti - Arrogance, Mitox  -  The  Falsely
     Spoken  Word,  Zaurvan - Decrepitude, Akatasa  -  Meddlesomeness,
     Vereno - Lust.

     Much  of the current day Christian beliefs were taken  from  this
     man's  religion.  (That of good and evil forces, the  redemption,
     the "savior" factor, etc.)

     From  here, let us move on to Egypt where we will look  at  other
     mystical symbols and more history of magic and the craft.

     The Sphinx was a mythological creature with lion's body and human
     head,  an important image in Egyptian and Greek art  and  legend.
     The  word sphinx was derived by Greek grammarians from  the  verb
     sphingein (to bind or squeeze), but the etymology is not  related
     to the legend and is dubious.

     The winged sphinx of Boeotian Thebes, the most famous in  legend,
     was said to have terrorized the people by demanding the answer to
     a riddle. If the person answered incorrectly, he or she was eaten
     by  the sphinx.  It is said that Oedipus answered properly  where
     upon the sphinx killed herself.

                                                                             795

     The  earliest  and  most famous example in art  is  the  colossal
     Sphinx  at Giza, Egypt.  It dates from the reign of  King  Khafre
     (4th king of 4th dynasty; c. 2550 b.c.)

     The  Sphinx did not occur in Mesopotamia until around  1500  b.c.
     when  it was imported from the Levant.  In appearance, the  Asian
     sphinx differed from its Egyptian model mostly in the addition of
     wings  to the leonine body.  This feature continued  through  its
     history in Asia and the Greek world.

     Another  version  of  the sphinx was that of  the  female.   This
     appeared  in  the  15th  century  b.c.  on  seals,  ivories   and
     metalworkings.   They  were  portrayed in  the  sitting  position
     usually  with one paw raised.  Frequently, they were seen with  a
     lion, griffin or another sphinx.

     The  appearance of the sphinx on temples and the like  eventually
     lead  to a possible interpretation of the sphinx as a  protective
     symbol as well as a philosophical one.

     The Sphinx rests at the foot of the 3 pyramids of Khufu,  Khafre,
     and  Menkure.  It talons stretch over the city of the dead as  it
     guards its secrets.

     The myth goes that a prince who later became Thutmose IV, took  a
     nap in the shadow of the half-submerged Sphinx. As he slept,  the
     Sun-god (whom the Sphinx represents, appeared to him in a  dream.
     Speaking  to  him  as a son, he told the  prince  that  he  would
     succeed to the throne and enjoy a long and happy reign.  He urged
     the prince to have the Sphinx cleared of the sand.

     In his book on Isis and Osiris, Plutarch  (A.D. 45-126) says that
     the  Sphinx  symbolizes  the  secret  of  occult  wisdom,  though
     Plutarch  never unveiled the mysteries of the Sphinx. It is  said
     that  the magic of the Sphinx lies within the thousands of  hands
     that chiseled at the rock.  The thoughts of countless generations
     dwell  in it; numberless conjurations and rites have built up  in
     it  a mighty protective spirit, a soul that still  inhabits  this
     time-scarred giant.

     Another  well know superstition of the peoples of  Ancient  Egypt
     was that regarding their dead.

     They believed that in the West lies the World of the Dead,  where
     the Sun-god disappears every evening.  The departed were referred
     to as "Westerners." It was believed that, disguised as birds, the
     dead  soar into the sky where in his heavenly barge Ra, the  Sun-
     god,  awaits them and transforms them into stars to  travel  with
     him through the vault of the heavens.

                                                                             796

     The  cult of the dead reached it's height when it  incorporated
     the  Osiris  myth.   Osiris was born to  save  mankind.   At  his
     nativity,  a voice was heard proclaiming that the Lord  had  come
     into  the world (sound familiar?).  But his  brother/father  Seth
     shut  him  up  in  a chest which he carried to  the  sea  by  the
     Tanaitic mouth of the Nile.  Isis brought him back to life.  Seth
     then scattered his body all over the place.  It is said that Isis
     fastened  the limbs together with the help of the  gods  Nephtis,
     Thoth, and Horus, her son.  Fanning the body with her wings,  and
     through  her magic, Osiris rose again to reign as king  over  the
     dead.

     The  Egyptian  believed that a person had two souls.   The  soul
     known  as Ba is the one that progressed into the afterlife  while
     the  Ka  remains  with the mummy. The Ka is believed  to  live  a
     magical  life  within  the  grave.   Thus  the  Egyptians  placed
     miniature belongings of the deceased into the tomb.  Such items as
     images, statuettes, imitation utensils, and miniature houses  take
     the place of the real thing.  They believed that the Ka would use
     these  as  the real item because the  mortuary  priests  possessed
     magic that would make them real for the dead.

     The priests believed that the gods could be deceived, menaced and
     forced  into  obedience.   They had such trust in  the  power  of
     magic,  the  virtue of the spoken word,  the  irresistibility  of
     magic gestures and other ritual, that they hoped to bend even the
     good  gods  to their will.  They would bring retribution  to  the
     deities  who  failed  to  deal leniently  with  the  dead.   They
     threatened  to  shoot lightning into the are of Shu, god  of  the
     air, who would then no longer be able to support the sky-goddess,
     and  her star-sown body would collapse, disrupting the  order  of
     all things.

     When Ikhnaton overthrew the Egyptian gods and demons, making  the
     cult  of the One God Aton, a state religion, he  also  suppressed
     mortuary magic.  Ikhnaton did not believe in life after death.

     As  Christianity  became  a part of this nation,  there  is  much
     evidence to show where the Christians of the time, and the pagans
     lived peacefully together.

     In  theology, the differences between early Christians,  Gnostics
     (members  -  often  Christian - of dualistic  sects  of  the  2nd
     century  a.d.), and pagan Hermeticists were slight.  In  the  large
     Gnostic  library  discovered at Naj'Hammadi, in upper  Egypt,  in
     1945,  Hermetic writings were found side by side  with  Christian
     Gnostic  texts.   The  doctrine of the  soul  taught  in  Gnostic
     communities was almost identical to that taught in the mysteries:
     the soul emanated from the Father, fell into the body, and had to
     return to its former home.

     It was not until later in Rome that things took a change for  the
     worse.  Which moves us on to Greece.

                                                                             797

     The doctrinal similarity is exemplified in the case of the  pagan
     writer  and  philosopher  Synesius.  When the  people  of  Cyrene
     wanted  the  most able man of the city to be their  bishop,  they
     chose  Synesius,  a  pagan. He was able to  accept  the  election
     without  sacrificing  his  intellectual honesty.   In  his  pagan
     period,  he  wrote  hymns that follow the fire  theology  of  the
     Chaldean Oracles.  Later he wrote hymns to Christ.  The  doctrine
     is almost identical.

     To  attempt to demonstrate this...let's go to some  BASIC  tenets
     and beliefs of the two religions:

                             Christian Beliefs

     The 10 Commandments

     1.) You shall have no other gods before me.

     To the Christian, this means there will be no other God.  Yet, in
     the bible, the phrase is plural.  I does not state that you  will
     not  have another god, it says that you will have no  other  gods
     before the Christian God.

     In  the case of the later, it could be interpreted to  mean  that
     whereas other gods can be recognized, as a Christian, this person
     should  place YHVH ahead of all gods recognizing him/her  as  the
     supreme being of all.

     2.) You shall not worship idols

     Actually,  what it says in the New International Version is  "You
     shall  not make for yourself an idol in the form of  anything  in
     heaven above or on the earth beneath or in the waters below.  You
     shall not bow down to them or worship them; for I, the Lord  your
     God, am a jealous God, punishing the children for the sin of  the
     fathers to the third and fourth generation of those who hate  me,
     but   showing  love  to  thousands  who  love  me  and  keep   my
     commandments.

     3.) You shall not take the name of the lord in vain.

     This one is pretty self explanatory.  When a person is calling on
     the lord he/she is asking the lord for guidance or action.  Thus,
     the phrase "God damn it!" can be translated into a person  asking
     the  lord  to condemn whatever "it" is to hell.  The  phrase  "To
     damn"  means  to  condemn to hell.   In  modern  society,  several
     phrases such as the following are common usage:
          "Oh God!", "God forbid!", "God damn it!", "God have mercy!"
     Each  of these is asking God to perform some act upon or for  the
     speaker with the exception of "Oh God!" which is asking for  Gods
     attention.

                                                                             798

     4.) Remember the Sabbath and keep it holy.

     Depending on which religion you are looking at (i.e. Jewish, from
     which  the 10 commandments come; or Christianity,  which  adapted
     them  for their use as well.) the Sabbath is either  Saturday  or
     Sunday.   You  may also take a look at the  various  mythological
     pantheons  to  correlate which is the first and last days  of  the
     week...(i.e. Sun - Sunday.. Genesis 1:3 "And God said, "Let there
     be  light,'  and there was light., Moon - Monday..  Genesis  1:14
     "And  God said,"Let there be lights in the expanse of the sky  to
     separate  the day from the night, and let them serve as signs  to
     mark seasons and days and years, 15 and let them be lights in the
     expanse of the sky to give light on the earth." And it was so. 16
     God  made two great lights - the greater light to govern the  day
     and  the  lesser  light to govern the night.  He  also  made  the
     stars."  Thus the Sun was created first.  With the day of the Sun
     being  the first in the week, then Saturday would be the  7th  or
     Sabbath.

     5.) Honor thy mother and thy father.

     This  is  another that is fairly self explanatory.   It  is  any
     parent's  right  after spending the time to raise you  to  expect
     that you respect them.

     6.) You shall not murder.

     This does not say "You shall not murder...except in my name."  It
     says YOU SHALL NOT MURDER. PERIOD. Out of the 10 commandments,  I
     have found that over the course of history, this one has been the
     most  ignored.   As we look as the spread  of  Christianity  from
     around 300 A.D. forward, we find that as politics moved into  the
     church  and  those  in charge of man's "souls"  were  given  more
     control that this one commandment sort of went out the window.

     We  see  such things as the Crusades, the  inquisition,  and  the
     dominating fear that was placed into the Christian "psyche"  that
     one should destroy that which is not like you.

     Even  though  we here stories about the "witch trials",  and  the
     "witch  burnings" etc....There were actually very  few  "Witches"
     tried  or  burned.   Most  of  these  poor  souls  were  that  of
     Protestant  beliefs  (Against  the  Catholic  Church)  yet  still
     maintained that they were Christians. But...more on this later.

     7.) You shall not commit adultery.

     You  can  look  up the meaning in the dictionary,  and  this  one
     becomes  pretty self-evident.  What it comes down to is  that  no
     person who has ever been divorced can marry again, and you  don't
     have sex with someone that you are not married to.

                                                                             799

     8.) You shall not steal.

     Again, enough said. However...don't go looking at Constantine  to
     be  obeying this one!  The Pagan temples were looted to make  his
     coinage.

     9.) You shall not give false witness against thy neighbor

     Again,  during the times of the inquisition, this also  went  out
     the window.  Such tools as torture were used to pull  confessions
     from  these  poor  people who then  signed  statements  that  the
     inquisitors  had written up saying that they freely  signed  this
     document.   Of course...the inquisitors stated that  this  person
     was  not tortured, but it was his clever wit that  had  extracted
     this confession.

     It  was  also  during this time that persons,  refusing  to  take
     responsibility  for their own actions or accept that nature  does
     in  fact  create strange  circumstances...(i.e.  drought,  flood,
     etc.)  and  the resulting illness and  bug  infestations.   Very
     often,  as the Witch-craze developed stronger, the  one  neighbor
     would  accuse another of Witchcraft and destroying the fields  or
     making their child sick, or whatever.

     10.)You shall not covet your neighbor.

     On  the  surface, this one is pretty  self  explanatory.   Don't
     crave your neighbor's possessions.  Yes...I can relate this  back
     to  the inquisitional times as well since most of  the  accused's
     property   reverted   back  to  the  Catholic  church   at   this
     time...there  were  several accused and convicted  of  Witchcraft
     simply because they would not sell their property to the  church.
     However...How  does  this effect persons today?  How  far  do  we
     carry the "Thou shalt not covet..."?  This can be even so much as
     a want, however is it a sin to want a toy like your neighbor has?
     If so...we're all in trouble.  How many of us "want" that Porsche
     that  we see driving down the road?  Or how about that  beautiful
     house  that we just drove past?  Do we carry this commandment  to
     this extreme?  If so...I pity the person that can live by it  for
     what that would say is "Thou shalt not DREAM."

                                                                             800

                              Wiccan Beliefs

     Since the religion of Wicca (or Witchcraft) is so diverse in it's
     beliefs,  I have included several documents here  that  encompass
     the majority of the traditions involved.  Again, this is simply a
     basis...NOT the be all and end all.

                                Wiccan Rede

                       Bide ye wiccan laws you must,
                     in perfect love and perfect trust
                       Live ye must and let to live,
                        fairly take and fairly give
                        For the circle thrice about
                       to keep unwelcome spirits out
                     To bind ye spell well every time,
                      let the spell be spake in rhyme
                      Soft of eye and light of touch,
                       speak ye little, listen much
                       Deosil go by the waxing moon,
                       chanting out ye baleful tune
                        When ye Lady's moon is new,
                       kiss ye hand to her times two
                      When ye moon rides at her peak,
                        then ye heart's desire seek
                     Heed the north winds mighty gale,
                      lock the door and trim the sail
                    When the wind comes from the south,
                     love will kiss thee on the mouth
                    When the wind blows from the east,
                     expect the new and set the feast.
                      Nine woods in the cauldron go,
                     burn them fast and burn them slow
                         Elder be ye Lady's tree,
                      burn it not or cursed ye'll be
                      WHen the wheel begins to turn,
                      soon ye Beltane fires will burn
                     When the wheel hath turned a Yule
                    light the log the Horned One rules
                      Heed ye flower, bush and tree,
                          by the Lady blessed be
                       Where the rippling waters go,
                    cast a stone, the truth ye'll know
                       When ye have and hold a need,
                        harken not to others greed
                       With a fool no season spend,
                        or be counted as his friend
                        Merry meet and merry part,
                   bright the cheeks and warm the heart.
                      Mind ye threefold law ye should
                   three times bad and three times good
                         When misfortune is enow,
                        wear the star upon thy brow
                        True in love my ye ever be,
                      lest thy love be false to thee
                These eight words the wiccan rede fulfill;
                     An harm ye none, do what ye will.

                                                                             800

                              Wiccan Beliefs

     Since the religion of Wicca (or Witchcraft) is so diverse in it's
     beliefs,  I have included several documents here  that  encompass
     the majority of the traditions involved.  Again, this is simply a
     basis...NOT the be all and end all.

                                Wiccan Rede

                       Bide ye wiccan laws you must,
                     in perfect love and perfect trust
                       Live ye must and let to live,
                        fairly take and fairly give
                        For the circle thrice about
                       to keep unwelcome spirits out
                     To bind ye spell well every time,
                      let the spell be spake in rhyme
                      Soft of eye and light of touch,
                       speak ye little, listen much
                       Deosil go by the waxing moon,
                       chanting out ye baleful tune
                        When ye Lady's moon is new,
                       kiss ye hand to her times two
                      When ye moon rides at her peak,
                        then ye heart's desire seek
                     Heed the north winds mighty gale,
                      lock the door and trim the sail
                    When the wind comes from the south,
                     love will kiss thee on the mouth
                    When the wind blows from the east,
                     expect the new and set the feast.
                      Nine woods in the cauldron go,
                     burn them fast and burn them slow
                         Elder be ye Lady's tree,
                      burn it not or cursed ye'll be
                      WHen the wheel begins to turn,
                      soon ye Beltane fires will burn
                     When the wheel hath turned a Yule
                    light the log the Horned One rules
                      Heed ye flower, bush and tree,
                          by the Lady blessed be
                       Where the rippling waters go,
                    cast a stone, the truth ye'll know
                       When ye have and hold a need,
                        harken not to others greed
                       With a fool no season spend,
                        or be counted as his friend
                        Merry meet and merry part,
                   bright the cheeks and warm the heart.
                      Mind ye threefold law ye should
                   three times bad and three times good
                         When misfortune is enow,
                        wear the star upon thy brow
                        True in love my ye ever be,
                      lest thy love be false to thee
                These eight words the wiccan rede fulfill;
                     An harm ye none, do what ye will.

                                                                             801

       One of the Pagan Oaths recognized nationally here in the U.S.

                      A Pledge to Pagan Spirituality
     I  am  a Pagan and I dedicate Myself to channeling the  Spiritual
     Energy of my Inner Self to help and to heal myself and others.
 
     *   I know  that I  am a  part of  the Whole  of Nature.   May  I
     grow   in  understanding of  the Unity  of all  Nature.   May   I
     always  walk  in Balance.
 
     *   May  I  always be  mindful of  the diversity  of   Nature  as
     well as its Unity and  may I  always be  tolerant of those  whose
     race, appearance, sex, sexual preference, culture, and other ways
     differ from my own.
 
     *  May I  use the  Force (psychic  power) wisely  and  never  use
     it   for aggression nor  for malevolent  purposes. May   I  never
     direct  it  to curtail the free will of another.
 
     *  May I  always be mindful that I create my own reality and that
     I have the power within me to create positivity in my life.
 
     *   May  I  always act  in  honorable  ways: being   honest  with
     myself and others, keeping  my word  whenever I  have given   it,
     fulfilling   all responsibilities and  commitments I  have  taken
     on to  the best of my ability.
 
     *  May I  always  remember  that whatever  is  sent  out   always
     returns magnified to  the sender.  May the  Forces of  Karma move
     swiftly   to  remind me  of these  spiritual commitments  when  I
     have  begin  to  falter from them,  and may  I  use  this  Karmic
     feedback  to  help myself grow and be more attuned  to  my  Inner
     Pagan Spirit.
 
     *   May  I  always remain strong and committed  to  my  Spiritual
     ideals in the face of  adversity and  negativity. May  the  Force
     of my Inner Spirit ground out  all malevolence  directed my   way
     and   transform  it  into positivity. May  my Inner  Light  shine
     so   strongly  that  malevolent forces can not even  approach  my
     sphere of existence.
 
     *   May I  always grow  in Inner  Wisdom & Understanding.  May  I
     see  every  problem that  I face  as an opportunity   to  develop
     myself spiritually in solving it.
 
     *   May  I  always act out of Love to all other  beings  on  this
     Planet -- to other humans,  to plants,  to animals,  to minerals,
     to elementals, to spirits, and to other entities.
 
     *   May  I  always be  mindful that the  Goddess and God  in  all
     their  forms  dwell  within   me  and   that  this   divinity  is
     reflected through my own Inner Self, my Pagan Spirit.
     .pa
     *  May I  always channel  Love and  Light from  my  being.  May my  Inner
     Spirit, rather  than my ego self, guide all my thoughts, feelings, and
     actions.
                               SO MOTE IT BE

                                                                             802

     In  the  Wiccan Rede above, and scattered in the  oath,  we  find
     words  such  as Perfect Love and Perfect Trust.  What  are  these
     strange words and what do they mean?

     Before  one  can analyze the meaning behind the  phrase  "Perfect
     Love  and  Perfect Trust", one must first define the  words.  For
     this  purpose, I will use the Webster's New World  Dictionary  of
     the  American  Language  1982 edition. Perfect:  adj.  [L.  per-,
     through  + facere, do] 1. complete in all respects;  flawless  2.
     excellent,  as  in  skill or quality 3.  completely  accurate  4.
     sheer;  utter  [a perfect fool] 5. Gram. expressing  a  state  or
     action completed at the time of speaking - vt. 1. to complete  2.
     to make perfect or nearly perfect - n. 1. the perfect tense 2.  a
     verb form in this tense - perfectly adv - perfectness n.

     Love: n. [<OE. lufu]  1. strong affection or liking of someone or
     something. 2. a passionate affection for one of the opposite sex.
     3. The object of such affection, sweetheart.

     Trust:  n.[ON,  traust]  1.  a)  firm  belief  in  the   honesty,
     reliability,  etc.  of  another;  faith b)  the  one  trusted  2.
     confident  expectation,  hope, etc. 3.  responsibility  resulting
     from  confidence  placed in one. 4. Care,  custody  5.  something
     entrusted to one....

     Using  these  definitions,  we  come  up  with  "Flawless  strong
     affection and flawless faith.

     Is this possible?  Those that follow the religion of Wicca  often
     give  excuses for this just being words.  When this is the  case,
     they are not obeying their faith....thus..they are not  following
     perfect love and perfect trust.  But to the rest...the answer  is
     a  resounding YES.  This does not ask that you "like"  a  person.
     It asks that you see the divine light and love within  individual
     whether you like them or not.  Can this be done...YES. As to  the
     perfect  trust...we  can always trust a fox to be  a  fox  right.
     Therefore,  when we are entering circle, we can  honestly  answer
     perfect  trust even if it is on shaky ground.  We may have  faith
     that this person will act like any other human.

     It  with these beliefs and doctrines that I state that  not  only
     was   the  doctrine,  or  teaching  almost  identical,  but   the
     vocabulary was extensively the same.

     It's with these beliefs and doctrines that I state that not  only
     was   the  doctrine,  or  teaching  almost  identical,  but   the
     vocabulary was extensively the same.

                                                                             803

     Greek  life  was  characterized  by  such  things  as  democratic
     institutions,  seafaring, athletics theatre and  philosophy.  The
     mystery  religions adopted many expressions from  these  domains.
     The  word  for their assembly was Ekklesia of  the  mystai.  They
     spoke of the voyage of life, the ship, the anchor and the port of
     religion,  and the wreath of the initiate.  The  Christians  took
     over the entire terminology, but had to twist many pagan words in
     order  to  fit  into the Christian world.   The  term  Leitourgia
     (meaning  service of the state) became the ritual or  liturgy  of
     the  church. The decree of the assembly and the opinions  of  the
     philosophers  (dogma) became the fixed doctrine of  Christianity.
     The term for "the correct opinion" (or the doxa) became orthodoxy.

     The  mysteries  declined  quickly when  the  emperor  Constantine
     raised Christianity to the status of the state religion.  After a
     short period of toleration, the pagan religions were  prohibited.
     The  property of the pagan gods was confiscated, and the  temples
     were  destroyed.  The metal from which Constantine's gold  pieces
     were coined was taken from the pagan temple treasuries.

     The main pagan "strong holds" were Rome and Alexandria.  In Rome,
     the old aristocracy clung to the mysteries and in Alexandria  the
     pagan Neoplatonist philosophers expounded the mystery  doctrines.
     In  394, the opposition of the Roman aristocracy was  crushed  in
     the battle at the Frigidus River (modern stream of Vipacco, Italy
     and stream of Vipava, Yugoslavia).

     According  to  the Christian  theologian  Origen,  Christianity's
     development  during the time of the Roman Empire was part of  the
     divine  plan.   The whole Mediterranean world was united  by  the
     Romans,  and  the  conditions  for  missionary  work  were   more
     favorable  than  ever before.  He explains  the  similarities  as
     natural considering the cultures etc.  The mystery religions  and
     Christianity had many features in common.  Some examples of  this
     are  found in their time of preparation prior to initiation,  and
     periods  of fasting.  Their were pilgrimages, and new  names  for
     the  new  brethren.  Few of the early  Christian  "congregations"
     would   be  called  orthodox  according  to  later  more   modern
     standards.

     Though for many years, the pagan "churches" of this area tried to
     bring  about  a  unity  among  their  "doctrines",  beliefs,  and
     practices  to  raise support for their practices,  the  Christian
     philosophies and doctrines were so organized and strong that this
     fell  as well.  Little did they know that a couple hundred  miles
     away, peoples were still worshipping in pagan temples.

     Let's take a look up north.

     The  worship of trees goes far back into the history of man.   It
     was  not until Christianity converted the Lithuanians toward  the
     close of the 14th century that tree worship was thought to be  in
     the  past.  The truth is...whereas they are not  worshiped,  they
     are  still  honored by society today in the burning of  the  Yule
     log, May Day bon-fires, Kissing under the Mistletoe, and the ever
     famous Christmas tree.

                                                                             804

     The worship of the oak tree or god appears to have been universal
     by  all branches of the Aryan stock in Europe.  Both  Greeks  and
     Italians  associated  the tree with their highest  god,  Zeus  or
     Jupiter,  the  divinity of the sky, the rain,  and  the  thunder.
     Possibly one of the oldest and most famous sanctuaries in  Greece
     was  that of Dodona, where Zeus was revered in th  oracular  oak.
     The  thunderstorms  which  are  said  to  rage  at  Dodona   more
     frequently than anywhere else in Europe, would render the spot  a
     fitting  home  for  the god whose voice was heard  alike  in  the
     rustling of the oak leaves and in the crash of thunder.

     Zeus  of Greece, and Jupiter of Italy both were gods  of  thunder
     and rain, and to both the oak tree were sacred.

     To  the  Celts,  or Druids, their worship was  conducted  in  oak
     groves.  The Celtic conquerors, who settled in Asia in the  third
     century b.c., appear to have carried with them the worship of the
     oak to their new home.  In the heart of Asia Minor, the  Galatian
     senate  met in a place which bore the Celtic name of  Drynemetum,
     "the sacred oak grove" or "the temple of the oak."

     In  Germany, we find that the veneration for sacred groves  seems
     to  have held the foremost place.  According to Grimm, the  chief
     of their holy trees was the oak.  Again, here we find that it  is
     dedicated to the god of thunder, Donar or Thunar, the  equivalent
     of  the Norse Thor. Among the Slavs, the oak tree was  sacred  to
     the  thunder god Perun. Among the Lithuanians, the oak  tree  was
     sacred to Perkunas or Perkuns, the god of thunder and rain.
 
     The  Christmas  tree,  usually  a  balsam  or  douglas  fir,  was
     decorated  with  lights  and ornaments as  a  part  of  Christmas
     festivities.   The use of evergreen trees, wreaths, and  garlands
     as  a symbol of eternal life was an old custom of the  Egyptians,

     Chinese,  and  Hebrews.   Tree worship, common  among  the  pagan
     Europeans, survived after their conversion to Christianity in the
     Scandinavian  customs  of  decorating the  house  and  barn  with
     evergreens at the New Year to scare away the devil and of setting
     up a tree for the birds during Christmastide.  It survived in the
     custom  observed  in Germany, of placing a Yule tree  inside  the
     house in the midwinter holidays.

     The  modern  Christmas tree originated in Western  Germany.   The
     main prop of a popular medieval play about Adam and Eve was a fir
     tree  hung  with apples (the tree of Paradise)  representing  the
     Garden  of Eden.  The Germans set up the Paradise tree  in  their
     homes  on December 24, the religious feast day of Adam  and  Eve.
     They hung wafers on it (symbolizing the host, the Christian  sigh
     of redemption).  In later tradition, the wafers were replaced  by
     cookies  of  various  shapes.  Candles were often  added  as  the
     symbol  of Christ, though they were also a pagan symbol  for  the
     light of the God.

                                                                             805

     As  we  can see, even though the pagan community  has  been  trod
     upon,  it  was  never  destroyed.   The  date  of  Christmas  was
     purposely  fixed on December 25 to push into the  background  the
     great  festival of the sun god, and the Epiphany on January 5  to
     supplant  an  Egyptian festival of the same day  and  the  Easter
     ceremonies were set to rival the pagan spring festival.

     Let's take a look at a few of the holidays and compare.

     As  we  can see, even though the pagan community  has  been  trod
     upon,  it  was  never  destroyed.   The  date  of  Christmas  was
     purposely  fixed on December 25 to push into the  background  the
     great  festival of the sun god, and the Epiphany on January 5  to
     supplant  an  Egyptian festival of the same day  and  the  Easter
     ceremonies were set to rival the pagan spring festival.

     Let's take a look at a few of the holidays and compare.

     Easter
     On Easter Sunday, everywhere, the children hunt the many  colored
     Easter  eggs, brought by the Easter rabbit.  This is the  vestige
     of  a  fertility rite, the eggs and the rabbit  both  symbolizing
     fertility.  The  rabbit was the escort of  the  Germanic  goddess
     Ostara  who  gave her name to the festival by way of  the  German
     Ostern.

     The first day of Spring holds much in the way of folklore.  It is
     also  known  as the Spring Equinox, Ostara, Eostre's  Day,  Alban
     Eilir,  the  Vernal Equinox, or Festival of the Trees.  It  takes
     place  between March 19 and 22.  It marks the first day  of  true
     spring (verses the balmy weather that may precede it.)

     The day and night is equal on this day, thus the name of Equinox.
     There is a story in one culture that says that the sun has  begun
     to  win it's race with the night and that the days get longer  as
     the sun pulls ahead. (Followed by the fact that the sun begins to
     lose  the  race at Mid-Summer, and loses the race  at  Mid-Winter
     just to start the race again the next day.)

     It  is  a time of beginnings, of action, of  planting  seeds  for
     future grains, and of tending gardens. On the first Sunday  after
     the  first full moon following Eostre's Day (the name from  which
     the  Easter was derived), the Christian religion celebrates  it's
     Easter Day.

     Spring  is  a time of the Earth's renewal, a  rousing  of  nature
     after the cold sleep of winter.  As such, it is an ideal time  to
     clean your home to welcome the new season.

     Spring cleaning is more than physical work.  Some cultures see it
     as  a  concentrated  effort on their part to  rid  themselves  of
     problems  and  negativity  of the past  months  and  tho  prepare
     themselves for the coming spring and summer.

                                                                             806

     To  do this, they approach the task of cleaning their homes  with
     positive thoughts.  They believe that this frees the homes of the
     hard  feelings brought about by a harsh winter. Even  then,  they
     have  guidelines that they follow such as any scrubbing of  stains
     or  hand  rubbing  the floors should be  done  in  a  "clockwise"
     motion.   It is their belief that this aids in filling  the  home
     with good energy for growth.

     To the Druidic faith, this is a sacred day occurring in the  month
     of  Fearn (meaning, "I am the shining tear of the Sun"). Part  of
     their  practices  are to clean and  rededicate  outdoor  shrines,
     believing that in doing so they honor the spring maiden.  This  is
     a  time  of fertility of both crops and families.   In  promoting
     crops,  they believe that the use of fire and water (the sun  and
     rain)  will  reanimate all life on Earth.   They  decorate  hard-
     boiled  eggs, the symbol of rebirth, to eat during  their  rites,
     and  such foods as honey cakes and milk punch can also be  found.
     The  mothers and daughters give dinners for each other  and  give
     cards and gifts as a way of merging with the natural flow of life
     and  with each other. (The Druids consider this also as  Mother's
     Day.)

     In Greek mythology, spring was the time when Persephone  returned
     from  the  underworld (where the seed was planted in  the  barren
     winter  months) and thus represents the seedlings of the  spring.
     Demeter, Persephone's mother represents the fertile earth and the
     ripened  grain of harvest since it is alleged that she is the  one
     that  created  the need to harvest crops when  her  daughter  was
     kidnapped  and  taken  to  the underworld.   It  was  through  an
     arrangement that her daughter could return for 1/2 the year  that
     Demeter allowed the crops to spring forth for that time until she
     again went into mourning for her daughter in the fall.

     In some cultures, even today, the ones that continue to celebrate
     the  rites  of  spring rise on Easter morning to  watch  the  sun
     "Dance" as it rises.

     The Christian festival commemorating the resurrection of Christ,
     synchronized  with  the  Jewish Pesach,  and  blended  since  the
     earliest  days of Christianity with pagan European rites for  the
     renewed  season.   In all countries Easter falls  on  the  Sunday
     after  the  first  full moon on or following  March  21.   It  is
     preceded by a period of riotous vegetation rites and by a  period
     of  abstinence,  Lent (in Spain Cuaresma, Germany  Lenz,  central
     Italy, Quaresima) and by special rites of Holy Week.

     Everywhere  Easter  Sunday is welcomed with  rejoicing,  singing,
     candle processionals, flowers in abundance, and ringing of church
     bells.   Many pagan customs survive, such as the lighting of  new
     fires  at  dawn, among the Maya as well as in Europe,  for  cure,
     renewed life, and protection of the crops.

     May Day
     The first day of May: observed as a spring festival everywhere in
     Europe, the United States, and Canada, and as a labor festival in
     certain European countries.

                                                                             807

     Rites such as the ever famous May Pole occur in the town  squares
     or  in the family's front yard.  The gathering of green  branches
     and  flowers on May Eve is the symbolic act of bringing home  the
     May, i.e. bringing new life, the spring, into the village.

     The  May Queen (and often King) is chosen from among  the  young
     people, and they go singing from door to door throughout the town
     carrying  flowers  or the May tree, soliciting  donations  for  a
     merrymaking  in  return  for  the "blessing  of  May".   This  is
     symbolic of bestowing and sharing of the new creative power  that
     is stirring in the world.  As the kids go from door to door,  the
     May Bride often sings to the effect that those who give will  get
     of nature's bounty through the year.

     In parts of France, some jilted youth will lie in a field on  May
     Day  and  pretend to sleep.  If any village girl  is  willing  to
     marry  him, she goes and wakes him with a kiss; the pair then  go
     to  the village inn together and lead the dance  which  announces
     their engagement.  The boy is called "the betrothed of May."

     This  festival is also known as Beltane, the Celtic May  Day.  It
     officially  begins  at  moonrise on May Day Eve,  and  marks  the
     beginning  of  the third quarter or second half  of  the  ancient
     Celtic  year.   It is celebrated as an  early  pastoral  festival
     accompanying the first turning of the herds out to wild  pasture.
     The  rituals  were held to promote fertility.   The  cattle  were
     driven  between the Belfires to protect them from ills.   Contact
     with the fire was interpreted as symbolic contact with the sun.

     The  rowan  branch  is hung over the house fire  on  May  Day  to
     preserve  the fire itself from bewitchment (the house fire  being
     symbolic of the luck of the house.

     In early Celtic times, the druids kindled the Beltane fires  with
     specific incantations.  Later the Christian church took over  the
     Beltane  observances, a service was held in the church,  followed
     by a procession to the fields or hills, where the priest  kindled
     the fire.

     In some rituals, a King and Queen May symbolize the male and female
     principles of productivity.

     We  have looked briefly at the similarities of  the  philosophies
     and vocabularies, but is that all that they had in common?  Let's
     look at symbologies.

     For  many years, the cross has been the symbol  representing  the
     death  of the Christian Christ.  It has represented that  through
     his  death, man could be reborn into God's grace.  Thus, we  have
     the  philosophy  of life in death being connected to  the  cross.
     Is  this the only time where this symbol was recognized as  such?
     Let's go back to Egypt and find out.

     An upright piece of wood, tied to a horizontal beam indicated the
     height  of  the  flood waters on the Nile.  This  beam  formed  a
     cross.   If  the  waters  failed to rise  during  the  season  of
     planting,  it  meant a poor harvest for these people.   Thus  the
     cross was revered as a symbol of life and regeneration.

                                                                             808

     The Ankh represents the genitals of both sexes.  The cross itself
     is  a  primitive form of the phallus, and the loop  that  of  the
     womb. Again, we continue the symbol of the cross as the giver  of
     life.

     Oh  my gosh...did I use the word phallus in connection  with  the
     cross?  Oops!

     Yes...even  prior  to  this time was the cross a  symbol  of  the
     phallus  or  fertility.   This is not the  only  thing  that  the
     phallus has symbolized over the many centuries within and without
     the pagan world.  It has also been used as a symbol of strength.

     Within the Bible, we find several references to the horn also  as
     a  symbol of strength.

     2 Samuel 22:3 - He is my shield, and the horn of my salvation.
     Luke 1:69 - And hath raised up an horn of salvation for us.
     Psalm 18:2 - He is my shield and the horn of my salvation.

     The move from horn to helmet is followed up also in the bible  as
     follows:
     Isaiah 59:17 - For he put an helmet of salvation upon his head.
     Ephesians 6:17 - Take the helmet of salvation.
     1  Thessalonians  5:8  -  ...putting  on  faith  and  love  as  a
     breastplate, and the hope of salvation as a helmet.

     In  Roman days a warrior would were horns on his helmet.   If  he
     came back defeated, he was said to have been dehorned.  There are
     several  references  where a soldier who lost his helmet  on  the
     field  was killed for this offense because it meant dishonor  for
     him to loose his horn.

     Shakespeare had much knowledge of the use of horns as a symbol of
     protection  and victory as is evident in his works "As  You  Like
     It" (IV,2) and in "Measure for Measure" (II,4:16) when he writes:
     "Let's  write  good  angell on the devill's horne;  tis  not  the
     devill's crest."

     Even  in modern days, the Catholic Church uses this  symbol  when
     setting  the mitre upon the head of a newly  consecrated  bishop.
     The  words used at such a time are: "We set on the head  of  this
     Bishop,  O  Lord,  Thy champion, the helmet  of  defense  and  of
     salvation, that with comely face and with his head armed with the
     horns  of  either  Testament  he  may  appear  terrible  to   the
     gainsayers of the truth, and may become their vigorous assailant,
     through  the abundant gift of Thy grace, who didst make the  face
     of Thy servant Moses to shine after familiar converse with  Thee,
     and  didst adorn it with the resplendent horns of Thy  brightness
     and Thy truth and commandedst the mitre to be set on the head  of
     Aaron,  Thy high priest, Etc..." (Copies in Latin and  translated
     can be found in The Order Consecration of a Bishop Elect with the
     imprimatur  of H. Card. Vaughn, p. 14, Burns and Oates, 1893.)

                                                                             809

     If  we are looking at protections and the like, we must  look  at
     the  use of stones and crystals within our lives.  Yes,  even  in
     the Christian bible, the powers and uses of stones is  mentioned.
     Exodus  28:15-21 - "Fashion a breastpiece for making decisions  -
     the  work  of a skilled craftsman.  MAke it like  the  ephod:  of
     gold, and of blue, purple and scarlet yarn, and of finely twisted
     linen.  It is to be square - a span (9 inches) wide - and  folded
     double.   Then mount four rows of precious stones on it.  In  the
     first  row  there shall be a ruby, a topaz and a  beryl;  in  the
     second  row  a  turquoise, a sapphire (or lapis  lazuli)  and  an
     emerald; in the third row a jacinth, an agate and an amethyst; in
     the fourth row a chrysolite, an onyx and a jasper.  Mount them in
     gold  filigree settings.  There are to be twelve stones, one  for
     each  of  the names of the sons of Israel, each engraved  like  a
     seal with the name of one of the twelve tribes."

     Exodus  28:9-14  - Take two onyx stones and engrave  on  the
     names  of  the sons of Israel in the order of their birth  -  six
     names  on one stone and the remaining six on the other.   Engrave
     the  names of the sons of Israel on the two stones the way a  gem
     cutter  engraves a seal. Then mount the stones in  gold  filigree
     settings  and fasten them on the shoulder pieces of the ephod  as
     memorial  stones  for the sons of Israel.  Aaron is to  bear  the
     names on his shoulders as a memorial before the Lord.  Make  gold
     filigree  settings  and two braided chains of pure gold,  like  a
     rope, and attach the chains to the settings.

     Though it does not say as much, we might take the engraving as  a
     form of runes, again creating a similarity between the craft  and
     religions of old.

     From  man's search for protection, we come to the telling by  the
     stars...Astrology, and the use of stars as protectors of man.

     The  lore behind the star of David is an interesting  tale.   The
     easy interpretation is that of Zionism.  The more research you do
     on  this though, you will find that once again, depending on  the
     cultures  you  look at, it's interpretation  changes.   The  six-
     pointed  star  formed  by the superimposing of  one  triangle  on
     another.  The symbol is a combination of the male (apex  upwards)
     and female (apex downwards) triangles;  it is said, in cabalistic
     writings, to comprise the signs of the four elements and the four
     letters of the Tetragrammaton, and thus it came to be the  symbol
     for God.  Since the Biblical commandment puts a taboo on the  use
     of  the Name of God and on the depiction of God, the  symbol  was
     inscribed as the graphic representation of God in synagogues  and
     wherever the Name was appropriate.  In alchemy, the star of David
     combined  the  symbols  for  fire  and  water;  hence,  it  meant
     distillation.   Until recently, therefore, it appeared  on  shops
     selling  brandy.  The star of David is the symbol of Zionism  and
     appears  on the flag of Israel.  As Solomon's seal, the  hexagram
     possessed  power to control demons of all kinds.  The stopper  on
     the  bottle containing the bottle imp or jinni was  stamped  with
     the  seal  of Solomon.  In the Nsibidi script of West  Africa,  a
     native  form  of  writing,  the symbol  means  ardent  love;  the
     universality  of  the  male-female content of the  sign  is  here
     apparent.

                                                                             810

     Astrology also has interesting roots.  Though the word itself  is
     made  up of the Greek words meaning "star logic" (astra  -  star,
     Logos  - logic), the actual origin is yet to be  determined.   We
     read  in the Epic of Creation of Sumer - Akkad, or Early  Babylon
     (ca  2200-1900  B.C.)  that:  "The  Star  -  Jupiter  who  brings
     prophecies  to all is my Lord.  My Lord be at peace.  The Star  -
     Mercury  allows rain to fall. The Star - Saturn, the star of  Law
     and Justice..."

     The  telling  of fortunes by the stars underwent an  avid  growth
     spurt during the times of the Roman Empire, and though with minor
     qualms with the Christian church, it co-existed peacefully  until
     the  time  of  Constantine  when  all  "pagan"  activities   were
     outlawed.  Though  outlawed within the  Roman  Empire,  Astrology
     continued to thrive within the Middle East.

     I  realize that I said that I would touch on the inquisition  and
     such,  however, I think that it is common knowledge the  document
     used to persecute those involved was written by the Friars within
     the  Catholic  Church  at the time.  The  document,  The  Malleus
     Maleficarum,  was a document designed to bring about fear  within
     the  Christian community, and more power to the church.  What  is
     not widely realized is that the majority of the persons that were
     either burned, drowned, or hung were not witches, but Protestants
     within the Christian church.  (The ones that were Protesting  the
     Catholic church.)

     I realize that, at this time, this is a rather sketchy  document.
     I hope in the near future to be able to take the time to  develop
     more  of  the depth that I would like to put into  bring  up  our
     roots.  I  hope to include in the expanded edition the  times  of
     burning,  modern witchcraft, more symbols, and famous persons  in
     the craft.

     We've  changed...but  then as a good friend has told me  on  more
     than  one occasion..."When we cease to change, we cease to  grow.
     When we cease to grow, life ends."

                                                                             811

                               Bibliography

     The Golden Bough - Frazer, Sir James George, Macmillan Publishing
               Co., NY, NY  c 1922

     Witchcraft The Old Religion - Martello

     Funk & Wagnalls Standard Dictionary of Folklore, Mythology and
     Legend

     The History of Witchcraft - Russell, Jeffrey B., c 1980

     Encyclopedia Britanica - 1986

     The Holy Bible (New International Version)

     Under the Spell of the Zodiac - Mark Graubard

     Alchemy: Origin or Origins? - H. J. Sheppard, AMBIX, July 1970

     Magic, Supernaturalism, and Religion - Seligmann c 1948

                                                                             812

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                           MAGICK, Physics, and Probability

     Now, as  most of you  may know, Magick  is a somewhat  controversial issue.
     Even the spelling of  the word is argued about!  I have picked up the habit
     (only the gods  know where I picked  it up ... possibly  from my occasional
     perusals of  Crowley)  of using  "Magick"  for the  real thing,  and  using
     "Magic" for what a stage magician does.

     Before I go any further, I guess that I had better define Magick.  One
     definition is: "the art or science of causing change to occur in conformity
     to Will" - A. Crowley.

     Now,  while Crowley himself,  was quite controversial,  I think we  can all
     agree that this should serve as a generic definition of Magick. But, one of
     the  differences between  types of  magicks  is in  the way  of raising  or
     calling energy to cause change.  Thus, such a change may be accomplished in
     one of a couple of ways:

     1. The magick may be caused by the action of only one person or group of
     people.

     2. The magick  may be caused by the intercession of  some higher (or lower)
     being who was evoked or controlled by a person or group of people.

     3. The magick may  be caused by the action of one person or group of people
     who is/are "borrowing" energy from some higher being (lower beings may sell
     energy, but seldom lend or give it).

     4. The magick may be caused by the person or persons use of an object or
     location which was previously charged with energy (ie. a Magickal Tool,
     Talisman, standing stones,  etc).

     Note:  The use of a sacrifice (which can range from symbolic sacrifices of
     Grain, Wine, etc., all the way to Human Sacrifice [something which I,
     personally, am against]) is  a combination of  methods, in that a  relative
     amount of energy is released at  the sacrifice itself, and, a larger amount
     of energy is usually then given forth by a higher or lower being.

     In many ways, Magick is quite similar to the harder sciences.  In both, one
     must expend  energy in order to effect a change, or, TANSTAAFL (There Ain't
     No Such Thing As A Free Lunch).  Another difference between types of Magick
     is in the Focusing or Concentrating of the power being raised.  This may be
     accomplished through the  use of chanting, singing, dancing,  various types
     of meditation, and  through formalized Ritual steps,  which may or may  not
     involve  Magickal Tools.    Which brings  us  up to  another  controversial
     issue...    the use  and meaning  of the  Circle  in Wiccan  and Ceremonial
     Magicks.

                                                                             813

     Now,  as some of you  may know, a Magickal Circle  serves a couple of uses,
     and, as  far as I can  see, the argument is  really over which  is the most
     important aspect of such a Circle.  Most modern Wicca types will say that a
     Circle's property of: "Holding  and concentrating the energy being  raised,
     until it is ready  to be released" is the most important.   Many Ceremonial
     types  cite  the  Circle's  ability  to  keep  out  negative  energies  and
     influences as being  most important.  While, some others  say that a Circle
     relates the tie of  spirit to body, and the ability of spirit to act on the
     body, with the tie of the people on the inside to the world(s) without, and
     a similar ability to cause change.

     As for my  own position on this  argument, while, in most areas,  I tend to
     favor the  Wiccan position (albeit,  with a decidedly  Discordian slant),in
     this  case, I'll say:  "Who CARES which is most important!?!  A Circle does
     all of the above, and  more, but, it's not worth arguing over!"   So, on to
     the heart of  this article:  Explaining Magick in  terms of Quantum Physics
     [{chuckle},  I knew  a couple  of Physicists  who used  to explain  Quantum
     Physics in terms  of Magick {grin}].   This covers  the how and  why Magick
     works.  PLEASE NOTE:  I do not claim to be infallible, this is not a laying
     down of  the  LAW.   Rather,  this is  simply  a theory.    But then,  E  =
     MC(squared)is simply  a theory.   However there  exists lots of  data which
     supports both  theories.   Since  I've already covered some  basic Magickal
     Theory,  it looks like  time to start on  the Physics end  of things.  I'll
     start with the theories of Probability and Uncertainty.

     Probability can be likened to  Voltaire's Theory that:  "Since this  is the
     Only One of  All Possible Worlds that  we know, it must,  therefore, be the
     Best of All Possible Worlds!".   While this may be an  interesting concept,
     Voltaire's logic is slightly flawed.  A better statement would be: "This is
     the most Probable of All Possible Worlds".  Thus, the Theory of Probability
     is quite  simple.  Everything we  see or experience is  due to probability.
     An Apple, when dropped, will fall (as long as it's in a gravity well, like,
     the surface  of a planet, and, no  other forces are acting  on it), because
     falling is  the most  probable course  of action open  to it.   Uncertainty
     comes into play when there  IS no one most probable thing to  happen.  Good
     examples of uncertainty in action are small things, like electrons in orbit
     around an atom.  Since there is no one most probable spot for that electron
     to be,  it isn't in  one place.   There is a  locus of  higher probability,
     where  in a  lower  energy electron  is more  likely  to be  closer to  the
     nucleus, and higher energy ones farther away.   Thus, scientists may either
     pin  down where an electron is, or, where  it is going, but, they CAN'T pin
     down  both at the  same time.   Also, electrons  tend to vibrate  in energy
     level,  spontaneously bouncing  up  and down,  seeking their  most probable
     states.

                                                                             814

     So, "Where  does Magick come  into play?" one  may ask (assuming,  that is,
     that one has made it this far).  Well, one of the tenants of the Theory of
     Probability is that: the possibility of an event occurring depends upon the
     events probability.  Thus, if said probability can be changed, one could,
     theoretically,  either make such an event happen,  or prevent such an event
     from happening.  And this is what Magick really is ... the Art of Changing
     Probability.   And,  here's how  that  happens ...  Einstein, as  some  may
     recall, was NOT  happy with the  theory of Probability. Since,  who decides
     what is  most probable, and, how  can such decisions be  altered?  Einstein
     said "God does not play dice with the universe!", and tried, for years,  to
     come up  with a better theory.   But, he failed,  and so far,  all the data
     collected tends to  support the theory  of Probability.   Some others  have
     come up with possible answers to the above posed question.  One of which is
     that  Chance  determines probability  (this  is  the theory  that  Einstein
     commented  upon).   Another  theory  is  that  some  sort  of  GOD  decides
     probability.  Needless to  say, whatever being who could  alter probability
     at will, WOULD be a god!   And so, that brings  us to the present state  of
     affairs.   No doubt, even as I write, somewhere, there is someone trying to
     come  up with some more theories governing the manipulation of probability,
     and  thus, allowing  the construction  of a machine  which does  just that.
     But, there are also some who have found that such a machine exists...

     PEOPLE!       There  is  already lots  of evidence,  some documented,  most
     overlooked or  kept hidden  by  the use  of vows,  that  People CAN  affect
     probability.
     Blessed Be... Hurn

                                                                             815

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                                Definitions

     Some food for thought for those of us who are fond of the word
     magic.

     "... as  the symbolic  background of  magical techniques  as well  as their
     deployment  in official ceremonies shows, the  transition between magic and
     religion is very  fluid.  Since  religious symbols are  always a  synthesis
     between the visible and the invisible, they may be looked upon as signposts
     in  the  search  for  religious  meaning,  or  misinterpreted  as  ends  in
     themselves.  In this sense each ritual may be either religious or magical,
     conditional upon the intention of the participants.

               Distinctionscan be made, as precise as the symbols and principles
     employed allow,  among various types of  magic.  Substitute  Magic is based
     upon the idea that a part  substitutes for the whole, thereby reversing the
     transcendental principle that the part may represent the whole.  Man seizes
     power over  someone  else by  possessing parts  of him,  e.g. bones,  hair,
     nails, etc.  Contagious magic obtains when the substitution of the part
     for the  whole is only partially  realized and integrated into  a scheme of
     causal  connection.   By touching  or wearing  power-laden objects  such as
     relics, fetishes, sacred stones, amulets, etc. or even by assimilating them
     as in the case of  cannibalism, man integrates him-self and his  deeds into
     the efficacy of an invisible power structure.  Sympathetic magic deals with
     symbols  and  their  supposed   unity  or  sympathy  with  that   which  is
     sympathized.   It differs from substitute magic by the ideational character
     of the substitution.  Examples are the anticipation of a successful hunt by
     striking a picture of the animal;  the manipulation of pictures and figures
     in general; the use of  curse figurines or dolls; the deployment  of arcane
     formulas,  both in  connection with pictures  and statues  or independently
     from them.    In  this latter  instance,  the practice  of  subjecting  the
     godhead, a ghost, or an individual to one's will by means of a name or
     proper formula should also be mentioned.   Gnoseological magic appears as a
     more  or less autonomous type  when the instrumental  function of knowledge
     and  reason becomes an end in itself.  The knowledge of the right time, the
     right setting,  the  godhead proper  in  a given  situation,  is in  itself
     sufficient reason to achieve the  desired goal.  The world of the sacred as
     a means of orientation for the growth and meaning of  the person turns into
     a  state of  impersonal  and  mechanically  effective anonymity.    Ascetic
     technique becomes its own end, effective by its very deployment.

               As  a technique of reaching  goals by means  different from those
     required by these goals, magic is of particular significance for the social
     life of  a  community.   In  this regard  we  have to  distinguish  between
     official and private magic.  Official magic obtains when public affairs are
     treated by help of magical techniques, e.g., when a drought is counteracted
     by the imitative act of sprinkling water, or when the office of a shaman
     is a generally recognized institution.  Private magic on the  other hand is
     a matter of individuals and/or exclusive groups who, often in deep secrecy,
     use  their knowledge  and techniques  in order  to pursue  their particular
     goals....."
     __________________________________

     From the Encyclopedic Dictionary of Religion.

     ..........  FROM RMPJ, 2/3/1987

                                                                             816

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                                 THE BASICS OF MAGICK

     I.  Ethics
          A.  The Wiccan Rede
          B.  The Law or Return (sometimes called the "Threefold Law")
          C.  Perfect Love and Perfect Trust (among partners in magick)

     II.  The Witches' Pyramid
          A.  Faith in your abilities and powers.
          B.  Imagination to vividly create in your mind that which you desire
             to manifest.
          C.  Will to achieve your goal despite all obstacles.
          D.  Secrecy to keep your magickal intention concentrated and pure.

     III. The four Qualities of the Mage
          A.  To know
          B.  To will
          C.  To dare
          D.  To keep silence

     IV.  Preparatory Skills (hatha and raja yoga are good aids to developing
                    these)
          A.  Cleansing, clearing and stilling
          B.  Grounding
          C.  Centering
          d.  Concentrating ieving one-pointedness)

     V.   Defining the Goal:  Form vs. Essence

     VI.  Working with the Power
          A.  Confining it (casting the Circle)
          B.  Raising it
          C.  Sending it (channeling it)... for immediate effect or into storage
          D.  Earthing the excess (grounding it)

     VII.  Systems and Techniques

          A.  Spellcraft
          B.  Words of Power and affirmations, charms and
              incantations
          C.  Dance, postures and mudras
          D.  Meditation, trancework and hypnosis, fascination
          E.  Stone magick
          F.  Candle magick
          G.  Amulets and talismans;  power objects or "psychic batteries"
          H.  Healing
               1.  Psychic (visualization, laying on of hands)
               2.  Herbal
               3.  Energy channeling iwht auras and chakras
               4.  Color therapy
               5.  Other systems listed above

                                                                             817

          I.  Divination
               1.  Scrying
               2.  Astrology
               3.  Tarot
               4.  Runesticks
               5.  Lithomancy (casting the stones)
               6.  I Ching
               7.  Other systems
               8.  Pendulum or radiesthesia

          J.  Astral travel
          K.  Thought forms;  wraiths, fetches, artificial elementals
          L.  Extra-sensory perception
               1.  Clairsentience
               2.  Clairvoyance
               3.  Clairaudience
               4.  Precognition
               5.  Telepathy
               6.  Telempathy
               7.  Psychometry
               8.  Telekinesis
               9.  Teleportation

          M.  Sympathetic magic (poppets and such)
          N.  Runes
          O.  Mediumship, necromancy, and spirit guides
          P.  Philtres and Poteins
          Q.  Cleansing, purification, protection and blessing;  exorcism;
            ligature, binding
          R.  Power animals, totems and familiars;  shapeshifting
          S.  Tree magick
          T.  Dreamcraft
          U.  Ritual tool magick
          V.  Invocation, evocation and going into aspect
          W.  Symbols, sigils and images; Tattvic symbols; numerology
          X.  Conjuration or summoning;  banishing or exorcism
          Y.  Commemoration or linking
          Z.  Past life regression or recall
          AA. Pathworking on the Tree of Life
          BB. Ceremonial magic

     VIII.  Timing
          A.  The lunar cycle
          B.  The Wheel of the Year
          C.  Astrological conjunctions
          D.  Planetary hours and days
          E.  Individual biorhythms

     IX.  Creating your own reality, following your True Will

     Prepared by:  Amber K
                   Our Lady of the Woods

                                                                             818

     "Magick    is   the    Highest,   most    Absolute,   and   most    Divine
     Knowledge   of    Natural   Philosophy;    advanced   in  its  works  and
     wonderful   operations  by  a   right   understanding  of the  inward and
     occult  virtue  of  things;  so  that true Agents being applied to proper
     Patients,   strange   and  admirable   effects  will thereby be produced.
     Whence   magicians    are    profound   and    diligent   searchers  into
     Nature;  they,  because  of  their  skill,   know  how to  anticipate  an
     effect, the which to the vulgar shall seem to be a miracle."

                    The Goetia of the Lemegeton of King Solomon.
                                       *

       "Whenever  sympathetic   magic  occurs  in   its   pure   unadulterated
     form,   it  is   assumed   that  in  nature  one  event  follows  another
     necessarily  and  invariably  without the intervention of  any  spiritual
     or personal agency.

       Thus  its   fundamental   conception  is   identical   with   that   of
     modern   science;    underlying    the    whole   system   is   a  faith,
     implicit   but   real   and   firm,   in   the  order  and  uniformity of
     nature.   The   magician  does  not  doubt  that  the  same  causes  will
     always  produce  the  same  effects,   that  the   performance   of   the
     proper   ceremony    accompanied   by   the   appropriate   spell,   will
     inevitably  be  attended  by  the  desired  results,  unless, indeed, his
     incantations should  chance  to  be  thwarted  and  foiled  by  the  more
     potent  charms  of  another   sorcerer.    He   supplicates   no   higher
     power:  he  sues  the  favor  of  no  fickle  and   wayward   being:  he
     abases himself before no  awful  deity.   Yet  his  power,  great  as  he
     believes  it  to  be,  is  by  no  means arbitrary and unlimited.  He can
     wield  it  only  so  long  as  he  strictly  conforms to the rules of his
     art, or to what may  be  called  the  laws  of  nature  as  conceived  by
     him.   To  neglect  these  rules,  to  break  these  laws in the smallest
     particular is to  incur  failure,  and  may  even  expose  the  unskillful
     practitioner  himself  to  the  utmost peril.  If he claims a sovereignty
     over  nature,  it  is  a constitutional sovereignty rigorously limited in
     its  scope  and  exercised  in  exact  conformity  with  ancient  usage.
     Thus   the   analogy   between   the    magical   and    the   scientific
     conceptions   of   the   world   is   close.    In both   of   them   the
     succession   of   events   is   perfectly   regular   and  certain, being
     determined   by   immutable   laws,    the   operation   of   which   can
     be   foreseen   and   calculated   precisely;   the   elements of caprice,
     of  chance,  and  of  accident  are  banished  from the course of nature.
     Both  of  them  open  up  a  seemingly  boundless  vista of possibilities
     to  him  who  knows  the  causes  of  things  and  can  touch  the secret
     springs  that  set in  motion  the  vast  and  intricate mechanism of the
     world.  Hence  the  strong  attraction  which  magic  and  science  alike
     have  exercised  on  the   human  mind;   hence  the   powerful  stimulus
     that  both  have  given  to  the  pursuit  of  knowledge.   They lure the
     weary enquirer,  the  footsore  seeker,  on  through  the  wilderness  of
     disappointment  in  the  present   by  their  endless  promises   of  the
     future:  they  take  him  up  to  the  top  of an exceeding high mountain
     and shew him, beyond the dark  clouds  and  rolling  mist  at  his  feet,
     a  vision  of  the  celestial city,  far off, it may be, but radiant with
     unearthly splendor, bathed in the light of dreams."

                        Dr. J. G. FRAZER, "The Golden Bough".
                                       *

                                                                             819

       "So  far,   therefore,  as  the   public  profession   of   magic   has
     been   one   of   the   roads   by   which  men  have  passed  to supreme
     power,   it   has   contributed   to   emancipate   mankind    from   the
     thraldom of  tradition  and  to  elevate  them   into  a   larger,  freer
     life,  with  a  broader   outlook   on  the   world.  This   is  no small
     service     rendered    to    humanity.     And    when    we    remember
     further   that  in  another   direction   magic   has  paved ther way for
     science, we are forced to admit that if the  black  arts  has  done  much
     evil, it has also been the  source of  much  good;  that  if  it  is  the
     child   of   error,   it   has   been   the    mother   of   freedom  and
     truth."

                                                                         Ibid.
                                         *

       "Prove  all  things;    hold  fast  that  which  is  good".
 
                                                                     St. Paul.
                                         *

       "Also  the  mantras  and  the spells;   the  obeah  and the  wanga; the
     work of the wand and the  work  of  the  sword:   these  he  shall  learn
     and teach.
       "He must teach; but he may make severe the ordeals.
       "The word of the Law is THELEMA."

                          LIBER AL vel xxxi:  The Book of the Law.

                                        -----------

     This book is for
                                     ALL:
     for every man, woman, and child.

       My  former  work  has  been  misunderstood,  and  its  scope   limited,
     by   my  use  of  technical  terms.   It  has  attracted  only  too  many
     dilettanti  and  eccentrics,  weaklings  seeking  in  "Magic"  an  escape
     from reality.  I myself  was  first  consciously  drawn  to  the  subject
     in  this  way.   And  it  has  repelled  only  too  many  scientific  and
     practical minds, such as I most designed to influence.
       But
                                    MAGICK
     is for
                                     ALL.
       I  have  written  this  book  to help  the  Banker,  the  Pugilist, the
     Biologist, the Poet,  the  Navvy,  the  Grocer,  the  Factory  Girl,  the
     Mathematician,  the  Stenographer,    the   Golfer,    the   Wife,    the
     Consul--and   all   the   rest--to   fulfil  themselves  perfectly,  each
     in his or her own proper function.

                                                                             820

       Let  me  explain  in  a  few  words  how  it came about that I blazoned
     the word
                                    MAGICK
     upon   the   Banner   that  I   have  borne  before   me   all  my  life.

       Before I touched  my teens,   I  was  already  aware  that  I  was  The
     Beast  whose  number   is   666.   I  did  not  understand  in  the least
     what that implied; it was a passionately ecstatic sense of identity.
       In my third  year  at  Cambridge,   I  devoted  myself  consciously  to
     the   Great  Work,   understanding   thereby   the  Work  of  becoming  a
     Spiritual Being, free from  the  constraints, accidents,  and  deceptions
     of material existence.

       I  found  myself  at  a  loss  for  a  name  to designate my work, just
     as   H.P.  Blavatsky   some   years   earlier.   "Theosophy",  "Spiritua-
     lism",   "Occultism",   "Mysticism",   all  involved   undesirable   con-
     notations.

       I chose therefore the name.
                                    "MAGICK"
     as  essentially  the  most  sublime,  and actually the most  discredited,
     of all the available terms.

       I swore to rehabilitate
                                     MAGICK,
     to  identify  it  with  my  own  career;   and  to   compel   mankind  to
     respect, love, and trust that which they scorned, hated and feared.
     I have kept my Word.

       But  the  time  is now  come  for  me  to  carry  my  banner  into  the
     thick of the press of human life.

       I must make
                                     MAGICK
     the essential factor in the life of
                                      ALL.

       In  presenting  this  book  to  the  world,  I  must  then  explain and
     justify   my   position   by  formulating  a  definition of
                                     MAGICK
     and setting forth its main  principles in such a way that
                                       ALL
     may  understand  instantly  that  their  souls,  their lives,   in  every
     relation  with   every   other   human   being  and  every  circumstance,
     depend upon
                                      MAGICK
     and the right comprehension and right application thereof.

                                                                             821

     I.  DEFINITION.
                                      MAGICK
     is  the  Science  and  Art  of  causing  Change  to  occur   in   confor-
     mity with Will.

       ( Illustration:  It  is  my  Will  to inform the World of certain facts
     within  my   knowledge.   I   therefore   take   "magical weapons",   pen,
     ink,  and  paper;  I  write  "incantations"  --these sentences--  in  the
     "magical language"  i.e.  that  which  is  understood  by  the  people  I
     wish to instruct;  I call forth  "spirits", such as printers, publishers,
     booksellers,  and  so  forth,  and  constrain  them  to convey my message
     to those people.   The composition  and  distribution  of  this  book  is
     thus an act of
                                       MAGICK
     by  which  I  cause  Changes  to  take   place  in  conformity   with  my
     Will) *By "intentional" I mean  "willed".   But  even  unintentional  act
     so-seeming  are  not  truly  so.   Thus, breathing is an act of the Will-
     to-Live.*

     II.  POSTULATE.

       ANY    required   Change   may   be   effected   by   the   application
     of   the    proper   kind   and   degree   of   Force   in   the   proper
     manner  through the proper medium to the proper object.

       ( Illustration:  I  wish  to  prepare  an  ounce  of  Chloride of Gold.
     I  must  take  the  right  kind of acid, nitro-hydrochloric and no other,
     in sufficient quantity and  of  adequate  strength,  and  place  it, in a
     vessel which will not break, leak,  or  corrode,  in  such  a  manner  as
     will  not  produce  undesirable  results,  with  the  necessary  quantity
     of Gold: and so forth.  Every Change has its own conditions.

       In  the  present  state  of  our  knowledge  and   power   some changes
     are not possible in practice; we  cannot  cause  eclipses,  for instance,
     or transform  lead into tin,  or  create  men  from  mushrooms.   But  it
     is  theoretically  possible  to  cause  in any object any change of which
     that  object  is  capable  by  nature;  and the conditions are covered by
     the above postulate.)

     III.  THEOREMS.

       (1)  Every  intentional  act  is  a  Magical Act.  *In one sense Magick
     may be defined as the name given to Science by the vulgar.*
       (Illustration:  See "Definition" above.)

       (2)  Every successful act has conformed to the postulate.

       (3)  Every failure proves that one or more requirements
     of the postulate have not been fulfilled.

                                                                             822

       ( Illustrations:  There  may  be failure  to understand  the  case;  as
     when a doctor  makes  a  wrong  diagnosis,   and  his  treatment  injures
     his  patient.   There  may  be  failure  to  apply  the   right  kind  of
     force, as when a rustic tries  to  blow  out  an  electric  light.  There
     may  be  failure  to  apply  the  right  degree  of  force,   as  when  a
     wrestler has his hold  broken.    There  may  be  failure  to  apply  the
     force  in  the  right  manner,  as  when  one  presents  a  cheque at the
     wrong  window  of  the  Bank.   There  may  be  failure  to   employ  the
     correct  medium,   as  when  Leonardo  da  Vinci  found  his  masterpiece
     fade  away.   The  force  may  be  applied  to  an  unsuitable object, as
     when one tries to crack a stone, thinking it a nut.)

       (4)  The    first    requisite    for    causing    any    change    is
     thorough   qualitative   and    quantitative   understanding    of    the
     conditions.

       (Illustration:  The  most  common  cause  of   failure   in   life   is
     ignorance  of  one's  own   True Will,   or   of   the  means by which to
     fulfil that Will.   A  man  may  fancy  himself  a  painter,   and  waste
     his  life  trying  to  become  one;  or  he  may be really a painter, and
     yet fail to understand  and  to  measure  the  difficulties  peculiar  to
     that carrier.)

       (5)  The    second   requisite   of   causing   any   change   is   the
     practical ability to set in right motion the necessary forces.

       (Illustration:  A   banker   may   have   a   perfect  grasp of a given
     situation, yet lack the quality of decision,  or  the  assets,  necessary
     to take advantage of it.)

       (6)  "Every  man   and   every   woman   is   a   star".   That  is  to
     say,  every  human  being  is  intrinsically  an  independent  individual
     with his own proper character and proper motion.

       (7)  Every   man   and   every   woman   has   a   course,    depending
     partly   on   the   self,    and   partly   on   the environment which is
     natural   and   necessary   for   each.   Anyone   who   is   forced from
     his  own   course,   either    through    not    understanding   himself,
     or  through   external  opposition,   comes   into   conflict   with  the
     order of the Universe, and suffers accordingly.

       (Illustration: A  man  may  think it  his duty to act in a certain way,
     through   having   made   a   fancy   picture   of   himself,  instead of
     investigating  his  actual  nature.   For  example,   a  woman  may  make
     herself  miserable  for  life  by  thinking  that  she  prefers  love  to
     social consideration,  or  visa  versa.   One  woman  may  stay  with  an
     unsympathetic  husband  when  she  would  really  be  happy  in  an attic
     with  a   lover,   while   another  may  fool  herself  into  a  romantic
     elopement  when   her   only  true   pleasures  are  those of presiding at
     fashionable functions.  Again,  a boy's  instinct  may  tell  him  to  go
     to  sea,  while  his  parents  insist  on his becoming a doctor.  In such
     a case, he will be both unsuccessful and unhappy in medicine.)

                                                                             823

       (8)  A man whose  conscious   will   is   at   odds   with   his   True
     Will   is   wasting   his   strength.    He   cannot   hope  to influence
     his environment efficiently.

       (Illustration:  When  Civil War  rages  in  a  nation,   it  is  in  no
     condition   to   undertake  the  invasion  of  other  countries.   A  man
     with  cancer  employs  his  nourishment  alike  to  his  own  use  and to
     that of the enemy which is a part of himself.  He soon  fails  to  resist
     the  pressure  of  his  environment.    In  practical  life, a man who is
     doing what his conscience   tells  him  to  be  wrong  will  do  it  very
     clumsily.  At first!)

       (9)  A  man  who  is  doing  his  True   Will   has   the   inertia  of
     the Universe to assist him.

       (Illustration:  The  first  principle  of  success in evolution is that
     the  individual  should  be  true  to  his  own  nature,  and at the same
     time adaot himself to his environment.)

       (10)  Nature     is     a     continuous    phenomenon,    though    we
     do   not   know    in   all   cases   how   things   are   connected.

       (Illustration:  Human  consciousness  depends  on  the   properties  of
     protoplasm,  the  existence  of  which  depends  on  innumerable physical
     conditions peculiar to this planet; and  this  planet  is  determined  by
     the mechanical  balance  of  the  whole  universe  of  matter.    We  may
     then  say  that  our  consciousness  is  causally   connected   with  the
     remotest galaxies;  yet  we  do  not  know  even  how  it  arises  from--
     or with--the molecular changes in the brain.)

       (11)  Science   enables   us   to   take   advantage   of  the  contin-
     uity    of   Nature    by   the   empirical   application   of    certain
     principles   whose   interplay    involves   different   orders  of  idea
     connected with each other in a way beyond our present comprehension.

       (Illustration: We are  able   to   light   cities   by    rule-of-thumb
     methods.   We   do   not   know   what   consciousness is,   or how it is
     connected with muscular action;  what  electricity  is  or   how   it  is
     connected   with   the   machines  that  generate  it;  and  our  methods
     depend   on   calculation   involving   mathematical   ideas   which have
     no correspondence in the Universe as   we   know   it.)  *For   instance,
     "irrational", "unreal", and "infinite" expressions.*

                                                                             824

       (12)  Man   is   ignorant   of   the   nature   of  his  own  being and
     powers.    Even    his    idea    of    his   limitations  is   based  on
     experience   of    the    past,    and  every    step  in   his  progress
     extends   his  empire.    There  is   therefore  no   reason  to   assign
     theoretical limits to what he may be, or to what he may do.
     *i.e.,  except--possibly--in  the  case  of  logically  absurd questions,
     such as the Schoolmen discussed in connection with "God".*

       (Illustration:  A generation  ago   it   was   supposed   theoretically
     impossible  that  man  should  ever  know  the  chemical  composition  of
     the fixed stars.  It is known that our senses  are   adapted  to  receive
     only an infinitesimal fraction of the possible rates of vibration.
     Modern instruments have enabled us to   detect  some   of  these   supra-
     sensibles by indirect methods,  and even  to use their peculiar qualities
     in the service of man,  as in  the  case  of  the  rays  of   Hertz   and
     Roentgen.   As  Tyndall  said,   man  might  at   any  moment   learn   to
     perceive and utilize vibrations of  all  conceivable   and  inconceivable
     kinds.   The   question  of   Magick   is  a  question of discovering and
     employing hitherto  unknown forces   in  nature.   We   know  that   they
     exist,  and  we  cannot   doubt  the   possibility  of mental or physical
     instruments capable of bringing us into relation with them.)

       (13)   Every  man   is   more   or   less   aware   that  his individu-
     ality    comprises    several  orders   of  existence,   even  when   he
     maintains   that  his   subtler  principles   are   merely    symptomatic
     of the  changes   in  his   gross  vehicle.    A  similar  order  may  be
     assumed to extend throughout nature.

       (Illustration: One   does  not   confuse   the  pain  of toothache with
     the decay  which  causes  it.   Inanimate   objects   are  sensitive   to
     certain  physical  forces,  such  as electrical and thermal conductivity;
     but   neither   in  us   nor  in   them--so  far as we know--is there any
     direct conscious perception of  these  forces.   Imperceptible influences
     are  therefore   associated  with   all  material   phenomena;  and there
     is no reason  why  we   should  not   work  upon  matter   through  those
     subtle  energies   as  we  do  through their material bases.  In fact, we
     use   magnetic  force   to  move   iron, and solar radiation to reproduce
     images.)

       (14)  Man   is   capable   of   being,   and   using,   anything  which
     he perceives,  for  everything   that   he  perceives  is  in  a  certain
     sense  a  part  of  his  being.    He  may  thus  subjugate   the   whole
     Universe of which he is conscious to his individual Will.

       (Illustration:   Man  has  used  the  idea   of  God  to   dictate  his
     personal  conduct,   to  obtain  power  over  his  fellows, to excuse his
     crimes,   and  for  innumerable   other   purposes,  including   that  of
     realizing  himself  as  God.   He   has  used  the  irrational and unreal
     conceptions  of  mathematics  to   help  him   in  the   construction  of
     mechanical   devices.   He  has  used  his  moral  force to influence the
     actions even of  wild  animals.    He  has  employed  poetic  genius  for
     political purposes.)

                                                                             825

       (15)  Every   force   in  the    Universe   is    capable    of   being
     transformed   into   any   other   kind   of   force   by  using suitable
     means.    There    is    thus    an    inexhaustible    supply   of   any
     particular kind of force that we may need.

       (Illustration:    Heat   may  be   transformed  into light and power by
     using   it  to   drive   dynamos.   The vibrations of the air may be used
     to   kill   men   by   so ordering  them in speech as to inflame war-like
     passions.   The   hallucinations   connected    with    the    mysterious
     energies of sex result in the perpetuation of the species.)

       (16)  The   application   of   any   given   force   affects   all  the
     orders of being  which   exist   in   the   object   to   which   it   is
     applied, whichever of those orders is directly affected.

       (Illustration:  If  I  strike   a man with a dagger, his consciousness,
     not  his  body  only,  is  affected  by  my  act; although the dagger, as
     such,  has   no  direct   relation   therewith.   Similarly, the power of
     my thought may so  work   on  the   mind  of   another   person   as   to
     produce  far-reaching   physical  changes   in  him, or in others through
     him.)

       (17) A   man   may   learn   to   use   any   force   so  as  to  serve
     any purpose, by taking advantage of the above theorems.

       (Illustration:  A  man may use a   razor to   make   himself   vigilant
     over   his   speech,   by  using it to cut himself whenever he unguardedly
     utters  a  chosen  word.   He  may  serve  the same  purpose by resolving
     that every incident of his life  shall remind him of  a particular thing,
     making  every  impression  the  starting  point  of a connected series of
     thoughts   ending   in   that  thing.   He  might  also  devote his whole
     energies to some one  particular  object,  by  resolving  to  do  nothing
     at  variance  therewith,  and  to  make  every  act turn to the advantage
     of that object.)

       (18)  He  may  attract  to  himself   any   force   of   the   Universe
     by   making   himself  a   fit   receptacle   for  it,   establishing   a
     connection   with   it,    and   arranging   conditions   so   that   its
     nature compels it to flow toward him.

       (Illustration: If   I   want   pure   water to drink, I dig a well in a
     place   where   there   is   underground water; I prevent it from leaking
     away;   and   I   arrange   to  take advantage of water's accordance with
     the laws of Hydrostatics to fill it.)

       (19)  Man's    sense    of    himself    as    separate    from,    and
     opposed   to,   the   Universe   is   a   bar   to   his   conducting its
     currents.  It insulates him.

       (Illustration:   A   popular   leader   is   most   successful  when he
     forgets himself,   and   remembers  only   "The   Cause".    Self-seeking
     engenders   jealousies   and   schism.   When   the   organs  of the body
     assert their presence  otherwise  than by  silent  satisfaction,  it is a
     sign   that   they   are  diseased.  The single exception is the organ of
     reproduction.   Yet   even  in this case its self-assertion bears witness
     to  its  dissatisfaction with itself, since it cannot fulfil its function
     until completed by its counterpart in another organism.)

                                                                             826

       (20)    Man   can   only   attract    and   employ   the   forces   for
     which he is really fitted.

       (Illustration: You   cannot   make  a  silk purse out of a sow's ear. A
     true   man   of   science   learns   from   every phenomenon.  But Nature
     is dumb to the hypocrite; for in her  ther is nothing false.)
     *It is  no objection  that the hypocrite is himself a part of Nature.  He
     is  an "endothermic"  product, divided against itself, with a tendency to
     break  up.   He  will see his own qualities everywhere, and thus obtain a
     radical  misconception  of  phenomena.   Most  religions of the past have
     failed  by  expecting  Nature  to  conform  with  their  ideals of proper
     conduct.*

       (21)  There   is   no   limit   to   the   extent   of the relations of
     any man with  the   Universe   in   essence;   for   as   soon   as   man
     makes   himself   one   with   any   idea   the   means   of  measurement
     cease to exist.  But his power  to   utilize   that   force   is  limited
     by   his   mental   power   and   capacity,   and   by  the circumstances
     of his human environment.

       (Illustration:   When   a   man   falls   in   love,   the  whole world
     becomes,   to him,   nothing   but   love   boundless   and immanent; but
     his mystical state is  not  contagious;   his   fellow-men   are   either
     amused   or   annoyed.   He   can  only extend to others the effect which
     his   love   has   had  upon  himself by means of his mental and physical
     qualities.  Thus,  Catullus,  Dante  and  Swinburne  made  their  love  a
     mighty   mover  of  mankind  by  virtue  of  their  power  to  put  their
     thoughts  on  the  subject  in  musical  and  eloquent  language.  Again,
     Cleopatra  and   other  people  in  authority  moulded  the  fortunes  of
     many  other  people  by   allowing  love  to  influence  their  political
     actions.  The Magician, however well he   succeed   in   making   contact
     with  the  secret  sources  of energy in nature, can only use them to the
     extent permitted by his intellectual and moral qualities.
     Mohammed's  intercourse   with   Gabriel   was   only   effective because
     of  his  statesmanship,  soldiership,  and  the  sublimity of his command
     of  Arabic.   Hertz's  discovery  of  the  rays  which  we  now  use  for
     wireless  telepathy  was  sterile  until  reflected   through  the  minds
     and  wills   of  people   who  could   take  his  truth,  and transmit it
     to the  world  of  action   by   means   of   mechanical   and   economic
     instruments.)

       (22)  Every individual is essentially sufficient to himself.
     But   he   is   unsatisfactory   to   himself   until he has  established
     himself in his right relation with the Universe.

       (Illustration:  A  microscope,  however  perfect,  is  useless  in  the
     hands  of  savages.   A  poet,  however  sublime,   must  impose  himself
     upon his generation if   he   is   to   enjoy   (and   even   understand)
     himself, as theoretically should be the case.)

       (23)  Magick   is   the   Science   of    understanding   oneself   and
     one's conditions.    It    is   the   Art   of   applying   that   under-
     standing in action.

       (Illustration: A  golf  club  is  intended  to move a special ball in a
     special way in  special   circumstances.   A  Niblick  should  rarely  be
     used  on  the  tee,  or  a  Brassie  under  the  bank  of  a bunker.  But
     also, the use of any club demands skill and experience.)

                                                                             827

       (24)  Every man has an indefeasible right to be what he is.

       (Illustration:  To  insist  that any  one  else shall comply with one's
     own standards is to outrage,  not  only  him,  but  oneself,  since  both
     parties are equally born of necessity.)

       (25)  Every    man    must   do   Magick   each   time   he   acts   or
     even   thinks,   since   a   thought   is   an   internal    act    whose
     influence   ultimately    affects   action,   though   it  may   not   do
     so at the time.

       (Illustration:   The   least   gesture   causes   in   a   man's    own
     body and in the air around him;  it   disturbs   the   balance   of   the
     entire  Universe,  and  its  effects  continue  eternally  throughout all
     space.   Every  thought,  however  swiftly  suppressed,  has  its  effect
     on  the  mind.   It  stands  as  one  of  the  causes of every subsequent
     thought, and tends  to  influence  every  subsequent  action.   A  golfer
     may  lose  a  few  yards  on  his  drive,  a few more with his second and
     third, he may lie on the green six bare inches  too far  from  the  hole;
     but the net result of these  trifling  mishaps  is  the  difference  of a
     whole  stroke,  and  so  probably  between   halving   and   losing   the
     hole.)

       (26)  Every   man   has   a   right,   the   right   of  self-preserva-
     tion, to fulfil himself to  the  utmost. *Men  of  "criminal nature"  are
     simply  at  issue  with  their  True Wills.  The murderer has the Will-to
     -Live;  and  his  will  to  murder  is  a false will at variance with his
     true  Will,  since  he  risks  death  at  the hands of Society by obeying
     his criminal impulse*

       (Illustration:  A   function   imperfectly   performed   injures,   not
     only itself,  but  everything associated with it.  If the heart is afraid
     to  beat  for  fear  of  disturbing  the  liver, the liver is starved for
     blood, and avenges itself on the  heart  by  upsetting  digestion,  which
     disorders respiration, on which cardiac welfare depends.)

       (27)  Every   man   should   make   Magick   the   keynote    of    his
     life.  He should learn its laws and live by them.

       (Illustration: The Banker should   discover   the   real   meaning   of
     his   existence,   the   real motive which led him to choose that profes-
     sion.   He  should  understand  banking  as  a  necessary  factor  in the
     economic   existence   of  mankind,  instead  of  as  merely  a  business
     whose  objects  are   independent   of   the  general welfare.  He should
     learn  to  distinguish  false  values  from  real,  and  to  act  not  on
     accidental fluctuations  but on  considerations   of   essential   impor-
     tance.   Such  a  banker  will  prove himself superior to others; because
     he  will  not  be  an  individual  limited  by  transitory  things, but a
     force of Nature, as impersonal, impartial and  eternal  as   gravitation,
     as  patient  and  irresistible  as  the  tides.   His  system will not be
     subject  to  panic,  any  more  than  the  law  of   Inverse  Squares  is
     disturbed by Elections.  He will not  be  anxious   about   his   affairs
     because  they will not be his;  and  for  that reason  he will be able to
     direct   them   with   the  calm, clear-headed confidence of an onlooker,
     with  intelligence  unclouded   by  self-interest   and  power  unimpaired
     by passion.)

       (28)  Every   man   has   a   right   to   fulfil  his own will without

                                                                             828

     being   afraid  that   it   may   interfere  with  that   of  others; for
     if he is in his proper place, it  is  the   fault   of   others  if  they
     interfere with him.

       (Illustration:   If  a   man   like  Napoleon  were  actually appointed
     by destiny to   control   Europe,   he   should   not   be   blamed   for
     exercising   his   rights.    To   oppose   him   would be an error.  Any
     one so doing would have made a   mistake   as   to   his   own   destiny,
     except  in  so  far  as  it  might  be  necessary  for  him  to learn the
     lessons of defeat.  The sun moves in space without interference.
     The   order  of  Nature  provides  an  orbit  for  each  star.   A  clash
     proves   that   one   or  the  other has strayed from its course.  But as
     to  each  man  that  keeps  his true course, the more firmly he acts, the
     less  likely  are  others  to  get  in  his  way.   His example will help
     them  to  find  their  own  paths  and  pursue  them.    Every  man  that
     becomes a Magician  helps   others  to  do  likewise.   The  more  firmly
     and  surely  men  move,  and  the  more  such  action  is excepted as the
     standard  of  morality,  the less  will  conflict  and  confusion  hamper
     humanity.)
                                   ----------
 
       I   hope   that   the  above    principles    will    demonstrate    to
                                      ALL
     that their welfare, their very existence, is bound up in
                                    MAGICK.
     I trust that they will understand, not only the reasonableness, but
     the necessity of the fundamental truth which I was the means of
     giving to mankind:

              "Do what thou wilt shall be the whole of the Law."

     I trust that they will  assert  themselves as individually absolute, that
     they will grasp the fact that it is their right to assert themselves, and
     to  accomplish  the  task  for  which their nature fits them.  Yea, more,
     that this is their  duty,   and  that  not  only  to  themselves  but  to
     others,  a  duty   founded   upon   universal   necessity,  and not to be
     shirked on account of  any  casual  circumstances  of  the  moment  which
     may  seem  to  put  such  contact  in  the light of inconvenience or even
     of cruelty.

       I   hope   that  the  principles  outlined  above  will  help  them  to
     understand   this  book,  and  prevent  them  from  being  deterred  from
     its  study  by  the  more  or  less  technical  language  in  which it is
     written.

       The essence of
                                      MAGICK
     is  simple  enough  in  all conscience.  It is not otherwise with the art
     of  government.    The  Aim  is  simply  prosperity;  but  the  theory  is
     tangled, and the practice beset with briars.

                                                                             829

       In the same way
                                      MAGICK
     is  merely  to  be and  to do.   I  should add:  "to suffer".  For Magick
     is the verb; and it is part of the Training to  use  the  passive  voice.
     This is,  however,  a matter  of  Initiation  rather  than  of  Magick in
     its ordinary sense.  It is not my fault if being is baffling,  and  doing
     desperate!

       Yet,  once  the  above  principles  are firmly fixed in the mind, it is
     easy  enough  to  sum  up  the   situation   very   shortly.   One   must
     find  out  for  oneself,  and  make  sure  beyond doubt, WHO one is, WHAT
     one  is,  WHY  one  is.   This  done,  one  may  put  the  Will  which is
     implicit in the "Why"  into  words,  or  rather  into  One  Word.   Being
     thus  conscious  of  the  proper  course  to pursue, the next thing is to
     understand   the   conditions  necessary  to  following  it  out.   After
     that,  one   must   eliminate   from   oneself   every   element alien or
     hostile to success,  and  develop   those  parts  of  oneself  which  are
     specially needed to control the aforesaid conditions.

       Let   us   make   an   analogy.   A   nation  must  become aware of its
     own character before it can be  said  to  exist.   From   that  knowledge
     it  must  divine  its  destiny.    It  must  then consider  the political
     conditions of the world; how  other  countries  may  help  it  or  hinder
     it.  It  must  then  destroy  in  itself any elements discordant with its
     destiny.   Lastly,  it  must develop in itself those qualities which will
     enable   it   to  combat   successfully   the  external  conditions which
     threaten to oppose  its  purpose.   We  have  had a  recent   example  in
     the  case  of   the   young  German  Empire,   which,  knowing itself and
     its   will,   disciplined    and  trained itself so that it conquered the
     neighbors  which   had  oppressed   it  for   so  many   centuries.   But
     after  1866   and   1870,   1914!   It  mistook itself for superhuman, it
     willed a thing impossible, it failed  to  eliminate   its   own  internal
     jealousies,  it   failed  to understand the conditions of victory, it did
     not  train  itself  to  hold  the  sea,  and thus,  having violated every
     principle of
                                     MAGICK,
     it  was  pulled  down  and  broken   into  pieces  by  provincialism  and
     democracy, so  that  neither   individual  excellence  nor  civic  virtue
     has  yet  availed  to  raise  it  again to that majestic unity which made
     so bold a bid for the  mastery  of  the  race of man.*At least it allowed
     England to discover its intentions, and  so  to combine the world against
     it.*

                                                                             830

       The   sincere   student   will  discover,  behind  the symbolic techni-
     calities   of   this  book,  a  practical  method  of  making  himself  a
     Magician.   The  processes  described  will  enable  him  to discriminate
     between  what   he   actually  is,   and  what  he  has  fondly  imagined
     himself  to  be. *Professeur  Sigmund Freud and his school have, in recent
     years, discovered a part of this body of Truth,  which  has  been  taught
     for many centuries in the  Sanctuaries of  Initiation.   But  failure  to
     grasp  the  fullness  of  Truth,  especially  that  implied  in  my Sixth
     Theorem (above) and its corollaries, has led him and his  followers  into
     the error of admitting that the avowedly suicidal "Censor"  is the proper
     arbiter of conduct.  Official psycho-analysis is therefore  committed  to
     upholding a fraud,  although  the  foundation  of  the  science  was  the
     observation  of  the  disastrous effects on the individual of being false
     to  his  Unconscious Self, whose "writing on the wall" in dream language
     is  the  record of the sum of the essential tendencies of the true nature
     of  the  individual.   The  result  has  been  that  psycho-analysts have
     misinterpreted life, and announced the absurdity that  every  human  being
     is essentially an  anti-social,  criminal,  and  insane  animal.   It  is
     evident  that the  errors of the Unconscious of which the psycho-analysts
     complain  are  neither  more  nor  less  than  the  "original sin" of the
     theologians whom they despise so heartily.*   He must  behold his soul in
     all its awful nakedness, he must not  fear  to  look  on  that  appalling
     actuality.  He must discard the  gaudy  garments  with  which  shame  has
     screened  him;  he  must  accept  the  fact  that  nothing  can  make him
     anything but what  he  is.    He  may  lie  to  himself,   drug  himself,
     hide himself;  but he is  always  there.   Magick  will  teach  him  that
     his  mind  is  playing  him  a traitor.  It is as if a man were told that
     tailors'  fashion-plates  were   the   canon   of    human    beauty,  so
     that he  tried  to  make  himself formless  and  featureless  like  them,
     and shuddered with horror at  the  idea  of  Holbein  making  a  portrait
     of  him.   Magick  will  show  him  the  beauty  and  majesty of the self
     which he has tried to suppress and disguise.

       Having discovered his identity, he  will  soon  perceive  his  purpose.
     Another   process   will   show   him  how  to  make  that  purpose  pure
     and  powerful.   He  may  then  learn  how  to  estimate   his   environ-
     ment, learn how to make allies,  how  to  make  himself  prevail  against
     all powers whose error has caused them to wander across his path.

       In  the  course  of  this  Training,  he  will  learn  to  explore  the
     Hidden-Mysteries   of   Nature,   and   to   develop   new   senses   and
     faculties  in   himself,   whereby   he   may   communicate   with,   and
     control,  Beings  and  Forces  pertaining  to  orders  of existence which
     have been hitherto  inaccessible  to  profane  research,   and  available
     only to that unscientific and empirical
                                      MAGICK
     (of tradition)  which  I  came  to destroy in order that I might fulfil.

                                                                             831

       I send  this  book  into  the  world  that  every  man  and  woman  may
     take  hold  of  life  in  the  proper  manner.   It  does  not  matter if
     one's present house of  flesh  be  the  hut  of  a  shepherd;  by  virtue
     of my
                                      MAGICK
     he  shall  be  such  a  shepherd  as David was.  If it be the studio of a
     sculptor, he shall so chisel from  himself  the  marble  that  masks  his
     idea that he shall be no less a master than Rodin.
       Witness mine hand:
     TO MEGA THERION  (in Greek)  (zayin, vav, yod, resh tav):  The Beast 666;
     MAGUS 9=2  A.'. A.'.   who   is   The   Word   of   the   Aeon   THELEMA;
     whose   name   is   called   V.V.V.V.V.  8=3   A.'. A.'.  in  the City of
     the Pyramids; OU MH 7=4; OL SONUF VAORESAGI 6=5,  and   ..... .....   5=6
     A.'. A.'. in the Mountain of Abeignus:  but  FRATER PERDUABO in the Outer
     Order or the A.'. A.'. and in the World  of men upon the  Earth, Alleister
     Crowley of Trinity College, Cambridge.

                                                                             832

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                                    Laws of Magick
                                          by
                                     Simon Magus

     Magick,  not unlike  physics or  chemistry, operates  according to  certain
     laws.  These laws, as well as those of the sciences, reside in reality
     within  the heads of those who use them.   However, the analysis of reality
     into  artificial categories is  useful at certain  levels of investigation.
     It is well to bear in mind, nevertheless, that such categories reflect more
     the contents of the human mind than they do of whatever "reality" might  be
     out there.

     For the  following  analysis  we  are indebted  to  REAL  MAGIC  by  P.E.I.
     Bonewits.   Mr  Bonewits, incidentally,  holds the  first Bachelor  of Arts
     degree  in magic(k) ever awarded.   He, much to the  chagrin of some of the
     faculty of the University  of California, was awarded  the degree in  June,
     1970.

                               LAW OF CAUSE AND EFFECT
     Anything done under EXACTLY the same conditions will always be associated
     with  exactly  the same  result.   This  law is  taken  for granted  in the
     sciences and in everyday  life.  The whole  concept of causation is  now on
     shaky ground,  thanks to developments in the field of quantum physics.  But
     for  practical purposes,  in magick as  well as  in our  everyday lives, we
     ignore causality  to our own  peril.  We  must assume, at least  in dealing
     with things  the size of human beings, that effects follow causes.  Even in
     the constantly flowing, changing astral realm we find the law  of cause and
     effect in full operation.
 
                                   LAW OF KNOWLEDGE
     This  law tells us that  "understanding brings control,"  that the more you
     know the more  powerful you are.  If you know all about something, you have
     total control over it.  "Knowledge is power."

                                LAW OF SELF-KNOWLEDGE
     This is a  sub-law of the previous  law and follows from  it.  If you  know
     yourself, you control yourself.  The more you know about yourself, the
     better you can control yourself.

                                     LAW OF NAMES
     This law is related to the Law of Knowledge and to  the Law of Association.
     It  states if  one knows  the whole  and complete  name of a  phenomenon or
     entity, one  has complete control over it.  This  is one of the reasons the
     Mystery  Religions (including  Christianity) conferred  a  new name  on the
     neophyte.  His new  name was then his true  name, but it was known  only to
     his fellow members  of the mystery.  The  Law of Names also relates  to the
     Law of Personification which will be explained later.  Two premises  behind
     the present law are:  (1) Names are definitions.   This is more  obvious in
     simpler languages, but it is as true of English as of any other.  Sometimes
     the  definition is hidden in  the origin of the word,  as is often the case
     with  those derived from  Latin or Greek, but  it is there.   (2) Names are
     mnemonic (memory) devices which trigger a range of associations.   (See the
     Law of Association).
 

                                                                             833

                                LAW OF WORDS OF POWER
     This is a sublaw of the Law of Names.  It states that certain words trigger
     changes  in the inner and outer realities  of the person saying them.  Many
     of these words are corruptions of the names of ancient Gods.  Words like
     "Abraxas,"  Osorronnophris,"  "Abracadabra" are  examples.    They have  no
     meaning to us today, but THEIR POWER LIES IN THE SOUNDS OF THE WORDS
     THEMSELVES.

                                  LAW OF ASSOCIATION
     If two things have something in  common (anything!), that thing can be used
     to control both.  Bell's theorem in quantum mechanics indicates that every
     particle in the Universe affects every other.  The following two sublaws,
     which anthropologists think are the basis of "primitive" magick, are more
     useful in practice.  These are the Laws of Similarity and Contagion.

                                  LAW OF SIMILARITY
     Most  people have  heard  of sympathetic  magick, which  is  based on  this
     principle.  Effects resemble causes.   To make something fly, put  feathers
     on it and make chirping noises.  Wave it in the air.  The example is not
     entirely absurd and serves to illustrate the principle.  Much of the magick
     of "primitive" people  is of this  nature.   For example, rain  is made  by
     (among other  actions) sprinkling water on  the ground (or by  washing your
     car -- a modern example of the same principle!).

                                   LAW OF CONTAGION
     This  is the principle behind doll-sticking and such in "primitive" magick.
     This directly  relates to  Bell's theorem  and states  that things once  in
     physical contact continue  to influence  one another after  they have  been
     separated.  This relates more to our consciousness than to things as
     they are in the physical world, but defining the two is more difficult than
     they   appear  on  the  surface.     Thinking,  feeling,   and  memory  are
     associational  functions of  the human  brain.   New  data  are related  to
     existing knowledge and patterns  are established which correlate particular
     elements  of   knowledge.    The   overall  pattern,  which   includes  the
     "personality" and  the "world view" is  the METAPATTERN of all  this.  This
     metapattern we may consider to be made up of the  memories, fantasy images,
     beliefs, values, techniques, rules of  behavior, attitudes, etc. which make
     up the individuality of the person.
 
                                LAW OF IDENTIFICATION
     This law  relates to those  of Knowledge, Association  and Personification.
     It states that by complete association between your metapattern and that of
     another entity, you can BECOME that entity.  You can then examine your own
     metapattern from the point of view of that entity.  At full identification,
     one "becomes" the entity.  All idea of distinctness vanishes and you are
     empowered  with all  the  attributes of  that entity  because you  ARE that
     entity.    The danger  here  is that  many people  become  lost in  the new
     identity  as  the  stronger  metapattern  submerges  the  weaker.    Proper
     training, practice and guidance will lessen the danger.

                                                                             834

                                   LAW OF SYNTHESIS
     Two opposing ideas or items of data will be resolved into a third idea that
     is more valid than the first two.  This principle allows you to hold two
     seemingly contradictory ideas (such as, "Electrons are particles," and
     "Electrons are waves.") at the same time.  Reality is as it is, not as we
     conceive  it  (or  even  as  we  perceive  it,  for  that   matter).    The
     wave-particle duality in physics is an example.  Physicists were nonplussed
     to  observe in  their  experiments that  light  behaved (depending  on  the
     experiment) sometimes  like a wave  and sometimes like  a particle.   Light
     striking a surface  of copper,  say, releases electrons  from the  surface.
     This  phenomenon, when examined closely, demonstrates that light is made up
     of particles (now called photons) which impart energy to the electrons,
     allowing them to escape.  However, another experiment, in which we direct
     a beam of light at some pinholes, "proves" that light is of the nature of
     waves.  If we direct a beam of light at an arrangement of pinholes:

     ---------------------------------------
     I          I                          I
     I          I                          I
     I          I               screen-->  I
     I          I                          I
     I                <--pinhole           I
     I          I                          I
     I          I                          I
                I                          I
     LIGHT      I                          I
                I                          I
     I          I                          I
     I          I                          I
     I                <--pinhole           I
     I          I                          I
     I          I                          I
     I          I                          I
     I          I                          I
     ---------------------------------------

     assuming that we have a beam  of "parallel" light (a plane wavefront),
     we see the light projected onto the screen.  If we cover one of the
     pinholes, we see a single  illuminated spot on the screen.  If  wwe uncover
     the  first  and cover  the  second  pinhole, we  again  see  a single  spot
     projected onto the  screen.  Now, if we  uncover both pinholes, what  do we
     see?  Two spots  of light?  No!  We see a  pattern of alternating light and
     dark bands on  the screen.  This phenomenon is  due to INTERFERENCE between
     the crests and  troughs of the  WAVES of light  as they strike  the screen.
     When two crests occur  together, or two troughs, the amplitude  is doubled,
     and we get a bright area. But when a crest and trough coincide, they cancel
     each  other,  and  the  result  is  a  dark  spot  of  zero  amplitude  (no
     brightness).   The point of all this  is that interference is necessarily a
     WAVE phenomenon.   The experiment  demonstrates the wave  nature of  light.
     How do  we resolve  the dilemma?   By  realizing that  we are dealing  with
     something that is neither a wave nor a particle, but SOMETHING ELSE.

                                                                             835

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                          Mayan Deities

                      From Sekhet Bast Ra Lodge

          The contents of this file is derived from the research
     resources from within our lodge and is the sole property of
     Sekhet Bast Ra Lodge.  Copyright 1987.

                                 777
                              Column XXV
                            Mayan Deities

     Key Scale  -  Mayan Deities  -  Explanation

      0  -  Itzam Na  -  This diety encompasses all deities yet this
                       Diety is beyond all comprehension.

      1  -  Itzam Na  -  "one" or "unique"  He is the greatest of
                         the Gods.
            Hunab Ku  -  "All powerful God of no Image"  I listed
                         this diety although information shows
                         this diety did not exist until after the
                         Spanish Conquest.  It probabily came
                         about due to christian influence.
 
       2  -  Ohoroxtotil  -  Father of the Sun.
             Ben Ich      -  "He of the Starry Sky"  He is a
                             great infinite Jaguar (his spots are
                             thought to be stars and planets).

       3  -  Ix Chebel Yax  -  Mother of the Sun.
             Ix Hun Zipit   -  Lady of the Sea.

       4  -  Kunku Chacs  -  'Kun' means "kindly" or "tender"
                             'Ku' means "God".

       5  -  Ah Hadz'en Caan Chacs  -  "Lash" The Sky God.

       6  -  Ah Kin  -  "He of the Sun".

       7  -  Ix Ahau  -  "Mistress"  She is the Mistress of
                         Creative Arts and the Master of Weaving
                         (she like Athene, in the Greek myths,
                         worked her magick on the loom).

       8  -  Ah Kin  -  as the Patron of Knowledge and Power.

       9  -  XAhau  -  "Lady Ahau"  Moon Goddess  Wife of Ah Kin
                       (the Sun God).

      10  -  Cobel Cab  -  Mistress of the Earth.
             Ix Tan Dz'onot  -  The Child of She who Sits in the
                                Mud, the Child of She who emerges
                                from the Sand.

                                                                             836

      11  -  Acan  -  God of Wine (Actually he rules over
                      intoxicating drinks such as beer, wine,
                      Kola, etc.)  He is known for his loud
                      "bellowing" and his foolish behavior
                      He is Cacoch's aid (Cacoch is a God of
                      Creation).

      12  -  Ah Kin Xoc  -  'Ah kin' means "Priest".  'Xoc' means
                            "to count or read".  He is a great
                            singer, musician, and poet.  He won
                            the respect of the Sun God when he
                            took the guise of a Hummingbird and
                            wooed the Moon Goddess.  Husband of
                            the Plumeria, the sacred flower of
                            Itzam Na (this flower rules Divine
                            Sexuality, its colors are red and
                            white).  This Flower contained the
                            secret of Truth and Immortality.

      13  -  Ix Chel  -  Moon Goddess  She rules over Pro-
                         creation, birth, medicine, and wisdom.
                         She is a Virgin but she had a secret
                         cult which she is regarded as a Sacred
                         Mistress to Itzam Na.

      14  -  Ix Ahau Na  -  "Palace-Lady".

      15  -  Canan Chul Chan  -  Guardian of Holy Sky.  "Big
                                 Star".

      16  -  Itzam Na Kinch Ahau  -  Old Sun God of balanced
                                     judgement.  Ruler of the
                                     Bacabs (Elements).

      17  -  Xbalanque & Hunahpu  -  Twin Heros Brothers who
                                     heard the Divine Call of
                                     Itzam Na which lead them to
                                     destroy the False Ones who
                                     had exalted themselves and
                                     deceived some Mayas to
                                     worship them; and defeated
                                     the Lords of Death.

      18  -  Nucuch Chacob  -  "The Great Chacs"  Four horsemen
                               who are the Rain Gods.  They
                               bring Water of Life from the
                               Gods to the Maya.

      19  -  Balanke  -  "Jaguar-Sun"  This aspect of the Sun is
                         the essence of Strenght (warrior-type
                         strenght).  He is considered a Great
                         Breast.  All His Priests and Priestesses
                         are His harlots.

      20  -  Xob  -  Mother of Maize.  All Maize Deities sprang
                     from Her seed (literally corn seed).

                                                                             837

      21  -  Ek Chuah  -  He is the Merchant Diety, but most im-
                          portantly is ruled the cacao which was
                          the Mayan's biggest trade commodity.

      22  -  Itzam Na  -  as Great God who oversees Justice
                          between the Gods and the Mayan who
                          worships the Gods.
 

      23  -  Ku Kulcan  -  The Aztecs called Him "Quetzalcoatl".
                          He is the God of Self-sacrifice which
                          was done so the Maya could survive
                          and gain acknowledgement of Itzam Na.
                          Some myths place Him as the Judge of
                          the dead (but I would take this with
                          a gain of salt).

      24  -  Yum Cimil  -  "Lord of Death".

      25  -  Zip  -  Protector of the Deer (according to myth
                     the Deer created the Vagina of the Moon
                     Goddess by stepping on Her abdomen and then
                     she was able to bear children of the Sun
                     God. Note the sole of deer's foot looks like
                     a Vagina).  Zip would deceive hunters to
                     believe he was shooting a deer when in fact
                     it was a iguana (a sacred animal of Itzam
                     Na; to kill one incites the Death penalty).
                     To those who gained Zip's Favor meant a
                     successful hunt.

      26  -  Ah Ahaah Cab  -  "Awakener"  He is associated with
                              the Morning Star (Venus).

      27  -  Cit Chac Coh  -  "Father Red Great Puma"  The Lord
                              God of War.
             Buluc Chabtan  -  The God of Human Sacrifice and War.

      28  -  Bolon Tzcab  -  The Ruling-Lineage Diety.  He kept the
                             Line of Itzam Na pure and made sure the
                             Nobility of the Maya was strong.

      29  -  XAhau  -  as Moon Goddess.

      30  -  Kinich Ahau  -  "Sun-Eyed Lord"   It is said He had
                             a golden Sun eye (some say it was
                             almond eye) at the place of His
                             Ajna Chakra.

      31  -  Hun Kak  -  "Unique Fire"  The Divine Fire that
                         consumes all what ever remains is
                         prepared for Divinity.

      32  -  Ben Ich  -  "He of the Starry Sky"

                                                                             838

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                              A Celebration of
                               M A Y   D A Y
                       --by Gwydion Cinhil Kirontin
 
                      *     *     *     *     *     *
                     "Perhaps its just as well that you
                   won't be here...to be offended by the
                    sight of our May Day celebrations."
                      --Lord Summerisle to Sgt. Howie
                           from "The Wicker Man"
                      *     *     *     *     *     *
 
         There are four great festivals of the Pagan Celtic year and
     the modern Witch's calendar, as well.  The two greatest of these
     are Halloween (the beginning of winter) and May Day (the
     beginning of summer).  Being opposite each other on the wheel of
     the year, they separate the year into halves.  Halloween (also
     called Samhain) is the Celtic New Year and is generally
     considered the more important of the two, though May Day runs a
     close second.  Indeed, in some areas -notably Wales - it is
     considered the great holiday.
 
         May Day ushers in the fifth month of the modern calendar
     year, the month of May.  This month is named in honor of the
     goddess Maia, originally a Greek mountain nymph, later identified
     as the most beautiful of the Seven Sisters, the Pleiades.  By
     Zeus, she is also the mother of Hermes, god of magic.  Maia's
     parents were Atlas and Pleione, a sea nymph.
 
         The old Celtic name for May Day is Beltane (in its most
     popular Anglicized form), which is derived from the Irish Gaelic
     "Bealtaine" or the Scottish Gaelic "Bealtuinn", meaning "Bel-
     fire", the fire of the Celtic god of light (Bel, Beli or
     Belinus).  He, in turn, may be traced to the Middle Eastern god
     Baal.
 
         Other names for May Day include: Cetsamhain ("opposite
     Samhain"), Walpurgisnacht (in Germany), and Roodmas (the medieval
     Church's name).  This last came from Church Fathers who were
     hoping to shift the common people's allegiance from the Maypole
     (Pagan lingam - symbol of life) to the Holy Rood (the Cross -
     Roman instrument of death).
 
         Incidentally, there is no historical justification for
     calling May 1st "Lady Day".  For hundreds of years, that title
     has been proper to the Vernal Equinox (approx. March 21st),
     another holiday sacred to the Great Goddess.  The nontraditional
     use of "Lady Day" for May 1st is quite recent (within the last 15
     years), and seems to be confined to America, where it has gained
     widespread acceptance among certain segments of the Craft
     population.  This rather startling departure from tradition would
     seem to indicate an unfamiliarity with European calendar customs,
     as well as a lax attitude toward scholarship among too many
     Pagans.  A simple glance at a dictionary ("Webster's 3rd" or
     O.E.D.), encyclopedia ("Benet's"), or standard mythology
     reference (Jobe's "Dictionary of Mythology, Folklore & Symbols")
     would confirm the correct date for Lady Day as the Vernal
     Equinox.

                                                                             839

         By Celtic reckoning, the actual Beltane celebration begins on
     sundown of the preceding day, April 30, because the Celts always
     figured their days from sundown to sundown.  And sundown was the
     proper time for Druids to kindle the great Bel-fires on the tops
     of the nearest beacon hill (such as Tara Hill, Co. Meath, in
     Ireland).  These "need-fires" had healing properties, and sky-
     clad Witches would jump through the flames to ensure protection.
 
                      *     *     *     *     *     *
                      Sgt. Howie (shocked):  "But they
                      are naked!"
                      Lord Summerisle:  "Naturally.
                      It's much too dangerous to jump
                      through the fire with your
                      clothes on!"
                      *     *     *     *     *     *
 
         Frequently, cattle would be driven between two such bon-fires
     (oak wood was the favorite fuel for them) and, on the morrow,
     they would be taken to their summer pastures.
 
         Other May Day customs include: processions of chimney-sweeps
     and milk maids, archery tournaments, morris dances, sword dances,
     feasting, music, drinking, and maidens bathing their faces in the
     dew of May morning to retain their youthful beauty.
 
         In the words of Witchcraft writers Janet and Stewart Farrar,
     the Beltane celebration was principly a time of "...unashamed
     human sexuality and fertility."  Such associations include the
     obvious phallic symbolism of the Maypole and riding the hobby
     horse.  Even a seemingly innocent children's nursery rhyme, "Ride
     a cock horse to Banburry Cross..." retain such memories.  And the
     next line "...to see a fine Lady on a white horse" is a reference
     to the annual ride of "Lady Godiva" though Coventry.  Every year
     for nearly three centuries, a sky-clad village maiden (elected
     Queen of the May) enacted this Pagan rite, until the Puritans put
     an end to the custom.
 
         The Puritans, in fact, reacted with pious horror to most of
     the May Day rites, even making Maypoles illegal in 1644.  They
     especially attempted to suppress the "greenwood marriages" of
     young men and women who spent the entire night in the forest,
     staying out to greet the May sunrise, and bringing back boughs of
     flowers and garlands to decorate the village the next morning.
     One angry Puritan wrote that men "doe use commonly to runne into
     woodes in the night time, amongst maidens, to set bowes, in so
     muche, as I have hearde of tenne maidens whiche went to set May,
     and nine of them came home with childe."  And another Puritan
     complained that, of the girls who go into the woods, "not the
     least one of them comes home again a virgin."
 

                                                                             840

         Long after the Christian form of marriage (with its
     insistence on sexual monogamy) had replaced the older Pagan
     handfasting, the rules of strict fidelity were always relaxed for
     the May Eve rites.  Names such as Robin Hood, Maid Marion, and
     Little John played an important part in May Day folklore, often
     used as titles for the dramatis personae of the celebrations.
     And modern surnames such as Robinson, Hodson, Johnson, and Godkin
     may attest to some distant May Eve spent in the woods.
 
         These wildwood antics have inspired writers such as Kipling:
 
                   Oh, do not tell the Priest our plight,
                       Or he would call it a sin;
                   But we have been out in the woods all night,
                       A-conjuring Summer in!
 
     And Lerner and Lowe:
 
                      It's May!  It's May!
                      The lusty month of May!...
                   Those dreary vows that ev'ryone takes,
                      Ev'ryone breaks.
                      Ev'ryone makes divine mistakes!
                      The lusty month of May!
 
         It is certainly no accident that Queen Guinevere's
     "abduction" by Meliagrance occurs on May 1st when she and the
     court have gone a-Maying, or that the usually efficient Queen's
     guard, on this occasion, rode unarmed.
 
         Some of these customs seem virtually identical to the old
     Roman feast of flowers, the Floriala, three days of unrestrained
     sexuality which began at sundown April 28th and reached a
     crescendo on May 1st.
 
         By the way, due to various calendrical changes down through
     the centuries, the traditional date of Beltane is not the same as
     its astrological date.  This date, like all astronomically
     determined dates, may vary by a day or two depending on the year.
     However, it may be calculated easily enough by determining the
     date on which the sun is at 15 degrees Taurus.  British Witches
     often refer to this date as Old Beltane, and folklorists call it
     Beltane O.S. ("Old Style").  Some Covens prefer to celebrate on
     the old date and, at the very least, it gives one options.  If a
     Coven is operating on "Pagan Standard Time" and misses May 1st
     altogether, it can still throw a viable Beltane bash as long as
     it's before this date.  This may also be a consideration for
     Covens that need to organize activities around the week-end.
 

                                                                             841

         This date has long been considered a "power point" of the
     Zodiac, and is symbolized by the Bull, one of the four
     "tetramorph" figures featured on the Tarot cards the World and
     the Wheel of Fortune.  (The other three are the Lion, the Eagle,
     and the Spirit.) Astrologers know these four figures as the
     symbols of the four "fixed" signs of the Zodiac (Taurus, Leo,
     Scorpio, and Aquarius, respectively), and these naturally align
     with the four Great Sabbats of Witchcraft.  Christians have
     adopted the same iconography to represent the four gospel-
     writers.
 
         But for most, it is May 1st that is the great holiday of
     flowers, Maypoles, and greenwood frivolity.  It is no wonder
     that, as recently as 1977, Ian Anderson could pen the following
     lyrics for Jethro Tull:
 
                 For the May Day is the great day,
                 Sung along the old straight track.
                 And those who ancient lines did ley
                 Will heed this song that calls them back.

                                  THE END
 
     P.S.--I would be glad of any comments, corrections, additions,
     etc. regarding this article.  Please E-mail them to Mike Nichols
     (a.k.a. Gwydion Cinhil Kirontin) 73445,1074

     P.P.S.--A special thank you to "The Rune", Kansas City's premiere
     Pagan publication for permission to reprint this article, which
     originally ran in a somewhat condensed form there.

     P.P.P.S.--Please feel free to reprint this article wherever you
     see fit.  I ask only that I be given credit as the author.  Also,
     it would be nice if you could drop me an E-mail note and let me
     know where you are using it. Thanx!

                                                                             842

    sacred-texts |  Web | Powered by Sponsored Links:
Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

     ________________________________________________________________________

         Taken from the 1960 reprint of AN ENCLYCLOPAEDIA OF OCCULTISM
         by Lewis Spence, University Books, Hyde Park, New York. First
         published in 1920, it is considered to be one of the best
         sources on the subject.

         Submitted by Alan Wright, Atlanta GA, Illumi-Net 404-377-1141
     ________________________________________________________________________

     NECROMANCY: Or divination by means of the spirits of the dead, from the
     Greek work `nekos', dead; and `manteria', divination.  It is through its
     Italian form nigromancia that it came to be known as the "Black Art".
     With the Greeks it originally signified the descent into Hades in order
     to consult the dead rather than summoning the dead into the mortal
     sphere again.  The art is of almost universal usage.  Considerable
     difference of opinion exists among modern adepts as to the exact methods
     to be properly pursued in the necromantic art, and it must be borne in
     mind the necromancy, which in the Middle Ages was called sorcery, shades
     into modern spiritualistic practice.  There is no doubt, however, that
     necromancy is the touchstone of occultism, for if, after careful
     preparation the adept can carry through to a successful issue, the
     raising of the soul from the other world, he has proved the value of his
     art.  It would be fruitless in this place to enter into a psychological
     discussion as to whether the feat is possible of accomplishment or not,
     and we will confine ourselves tit he material which has been placed at
     our disposal by the sages of the past, who have left full details as to
     how the process should be approached.
       In the case of a compact between the conjuror and the devil, no
     ceremony is necessary, as the familiar is ever at hand to do the behests
     of his masters.  This, however, is never the case with the true
     sorcerer, who preserves his independence, and trusts to his profound
     knowledge of the art and his powers of command; his object therefore is
     to 'constrain' some spirit to appear before him, and to guard himself
     from the danger of provoking such beings.  The magician, it must be
     understood, always has an assistant, and every article named is prepared
     according to rules well known in the black art.  In the first place,
     they are to fix upon a spot proper for such purpose; which must be
     either in a subterraneous vault, hung around with black, and lighted by
     a magical torch; or else in the center of some thick wood or desert, or
     upon some extensive, unfrequented plain, where several roads meet, or
     amidst the ruins of ancient castles, abbeys, monasteries, etc., or
     amongst the rocks on the sea shore, in some private detached churchyard,
     or any other solemn, melancholy place between the hours of twelve and
     one in the night, either when the moon shines very bright, or else when
     the elements are disturbed with storms, thunder, lightning, wind, and
     rain; for, in these places, times, and seasons, it is contended that
     spirits can with less difficulty manifest themselves to mortal eyes, and
     continue visible with the least pain, in this elemental external world.
       When the proper time and place is fixed on, a magic circle is to be
     formed, within which, the master and his associate are carefully to
     retire.  The dimensions of the circle are as follow: - A piece of ground
     is usually chosen, nine feet square, at the full extent of which
     parallel lines are drawn within the other, having sundry crosses and
     triangles described between them, close to which is formed the first or
     outer circle, then, about half-a-foot within the same, a second circle
     is described, and within that another square correspondent to the first,
     the center of which is the seat of spot where the master and associate

                                                                             843

     are to be placed.  "The vacancies formed by the various lines and angles
     of the figure are filled up with the holy names of God, having crosses
     and triangles described between them.  The reason assigned by magicians
     and others for this institution and use of circles, is, that so much
     ground being blessed and consecrated by such holy words and ceremonies
     as they make use of forming it, hath a secret force to expel all evil
     spirits from the bounds thereof, and, being sprinkled with pure,
     sanctified water, the ground is purified from all uncleanliness;
     besides, the holy names of God being written over every part of it, its
     force becomes so powerful that no evil spirit hath ability to break
     through it, or to get at the magician and his companion, by reason of
     the antipathy in nature they bear to these sacred names.  And the reason
     given for the triangles is, that if the spirit be not easily brought to
     speak the truth, they may by the exorcist be conjured to enter the same,
     where, by virtue of the names of the essence and divinity of God, they
     can speak nothing but what is true and right.  The circle, therefore,
     according to this account of it, is the principal fort and shield of the
     magician, from which he is not, at the peril of his life, to depart,
     till he has completely dismissed the spirit, particularly if he be of a
     fiery or infernal nature.  Instances are recorded of many who perished
     by the means, particularly Chiancungi, the famous Egyptian
     fortune-teller, who was so famous in England in the seventeenth century.
     He undertook a wager, to raise up the spirit "Bokim", and having
     described the circle, he seated his sister Napula by him as his
     associate.  After frequently repeating the forms of exorcism, and
     calling upon the spirit to appear, and nothing as yet answering his
     demand, they grew impatient of the business, and quitted the circle, but
     it cost them their lives; for they were instantaneously seized and
     crushed to death by that infernal spirit, who happened not to be
     sufficiently constrained till that moment, to manifest himself to human
     eyes."
       There was a prescribed form of consecrating the magic circle, which we
     omit as unnecessary in a general illustration.  The proper attire or
     "pontificalibus" of a magician is an ephod made of fine white linen,
     over that a priestly robe of black bombazine, reaching to the ground,
     with the two seals of the earth drawn correctly upon virgin parchment,
     and affixed to the breast of the outer vestment.  Round his waist is
     tied a broad consecrated girdle, with the names Ya, Ya, - Aie, Aaie, -
     Elibra, - Sadai, - Pah Adonai, - tuo robore, - Cintus sum.  Upon his
     shoes must be written Tetragammaton, with crosses round about; upon his
     head a high-crowned cap of sable silk, and in his hand a Holy Bible,
     printed or written in pure Hebrew.  Thus attired, and standing within
     the charmed circle, the magician repeats the awful form of exorcism; and
     presently, the infernal spirits make strange and frightening noises,
     howlings, tremblings, flashes, and most dreadful shrieks and yells, as a
     forerunner of their becoming visible.  Their first appearance in the
     form of fierce and terrible lions or tigers, vomiting forth fire, and
     roaring hideously about the circle; all which time the exorcist must not
     suffer any tremor of dismay; for, in that case, they will gain the
     ascendancy, and the consequences may touch his life.  On the contrary,
     he must summon up a share of resolution, and continue repeating the
     forms of constriction and confinement, until they are drawn nearer
     to the influence of the triangle, when their forms will change to
     appearances less ferocious and frightful, and become more submissive and
     tractable.  When the forms of conjuration have in this manner been
     sufficiently repeated, the spirits forsake their bestial shapes, and
     enter the human form, appearing like naked men of gentle countenance and
     behavior, yet is the magician to be warily on his guard that they

                                                                             844

     deceive him not by much wild gestures, for they are exceedingly
     fraudulent and deceitful in their dealings with those who constrain them
     to appear without compact, having nothing in view but to suborn his
     mind, or accomplish his destruction.  With great care also must the
     spirit be discharged after the ceremony is finished, as he has answered
     all the demands made upon him.  The magician must wait patiently till he
     has passed through all the terrible forms which announce his coming, and
     only when the last shriek has died away, after every trace of fire and
     brimstone has disappeared, may he leave the circle and depart home in
     safety.  IF the ghost of deceased person is to be raised, the grave must
     be resorted to at midnight, and a different form of conjuration is
     necessary.  Still another, is the infernal sacrament for "any corpse
     that hath hanged, drowned, or otherwise made away with itself"; and in
     this case the conjurations are performed over the body, which will at
     last rise, and standing upright, answer with a faint and hollow voice
     the questions that are put to it.
       Eliphas Levi, in his `Ritual of Transcendent Magic' says that
     "evocations should always have a motive and a becoming end, otherwise
     the are works of darkness and folly, dangerous for health and reason."
     The permissible motive of an evocation may be either love or
     intelligence.  Evocations of love require less apparatus and are in
     every respect easier.  The procedure  is as follows: "We must, in the
     first place, carefully collect the memorials of him (or her) whom we
     desire to behold, the articles he used, and on which his impressions
     remains; we must also prepare an apartment in which the person lived, or
     otherwise, one of similar kind, and place his portrait veiled in white
     therein, surrounded with his favorite flowers, which must be renewed
     daily.  A fixed date must then be observed, either the birthday of the
     person, or that day which was most fortunate for his and our own
     affection, one of which we may believe that his soul, however blessed
     elsewhere, cannot lose the remembrance; this must be the day for the
     evocation and we must provide for it during the space of fourteen days.
     Throughout this period we must refrain from extending to anyone the same
     proofs of affection which we have the right to expect from the dead; we
     must observe strict chastity, live in retreat, and take only modest and
     light collation daily.  Every evening at the same hour we must shut
     ourselves in the chamber consecrated to the memory of the lamented
     person, using only one small light, such as that of a funeral lamp or
     taper.  This light should be placed behind us, the portrait should be
     uncovered and we should remain before it for an hour, in silence;
     finally, we should fumigate the apartment with a little good incense,
     and go out backwards.  On the morning of the day fixed for the
     evocation, we should adorn ourselves as if for a festival, not salute
     anyone first, make but a single repast of bread, wine, and roots, or
     fruits; the cloth should be white, two covers should be laid, and one
     portion of the bread broken should be set aside; a little wine should
     also be placed in the glass of the person we design to invoke.  The meal
     must be eaten alone in the chamber of evocations, and in the presence of
     the veiled portrait; it must be all cleared away at the end, except the
     glass belonging to the dead person, and his portion of bread, which must
     be placed before the portrait.  In the evening, at the hour for the
     regular visit, we must repair in silence to the chamber, light a fire of
     cypress wood, and cast incense seven times thereon, pronouncing the name
     of the person whom we desire to behold.  The lamp must then be
     extinguished, and the fire permitted to die out.  On this day the
     portrait must not be unveiled.  When the flame is extinct, put more
     incense on the ashes, and invoke God according to the forms of the
     religion to which the dead person belonged, and according to the ideas

                                                                             845

     which he himself possessed of God.  While making this prayer we must
     identify ourselves with the evoked person, speak as he spoke, believe in
     a sense as he believed; then, after a silence of fifteen minutes, we
     must speak to him as if he were present, with affection and with faith,
     praying him to manifest to us.  Renew this prayer mentally, covering the
     face with both hands; then call him thrice with a loud voice; tarry on
     our knees, the eyes closed and covered, for some minutes; then call
     again thrice upon him in a sweet and affectionate tone, and slowly open
     the eyes.  Should nothing result, the same experiment must be renewed in
     the following year, and if necessary a third time, when it is certain
     that the desired apparition will be obtained, and the longer it has been
     delayed the more realistic and striking it will be.
       "Evocations of knowledge and intelligence are made with more solemn
     ceremonies.  If concerned with a celebrated personage, we must meditate
     for twenty-one days upon his life and writings, form an idea of his
     appearance, converse with him mentally, and imagine his answers; carry
     his portrait, or at least his name, about us; follow a vegetable diet
     for twenty-one days, and a severe fast during the last seven.  We must
     next construct the magical oratory.  This oratory must be invariably
     darkened; but if we operate in the daytime, we may leave a narrow
     aperture on the side where the sun will shine at the hour of the
     evocation, and place a triangular prism before the opening, and a
     crystal globe, filled with water, before the prism.  If the operation
     be arranged for the night the magic lamp must be so placed that its
     single ray shall be upon the alter smoke.  The purpose of the
     preparations is to furnish the magic agent with elements of corporeal
     appearance, and to ease as much as possible the tension of imagination,
     which could not be exalted without danger into the absolute illusion of
     dream.  for the rest, it will be easily understood that a beam of
     sunlight, or the ray of a lamp, colored variously, and falling upon
     curling and irregular smoke, can in no way create a perfect image.  The
     chafing-dish containing the sacred fire should be in the center of the
     oratory, and the alter of perfumes close by.  The operator must turn
     toward the east to pray, and the west to invoke; he must be either alone
     or assisted by two persons preserving the strictest silence; he must
     wear the magical vestments, which we have described in the seventh
     chapter (of Levi`s "Ritual of Transcendent Magic"), and must be crowned
     with vervain and gold.  He should bathe before the operation, and all
     his under garments must be of the most intact and scrupulous
     cleanliness.  The ceremony should begin with a prayer suited to the
     genius of the spirit about to be invoked and one which would be approved
     by him if he still lived.  For example, it would be impossible to evoke
     Voltaire by reciting prayers in the style of St. Bridget.  For the great
     men of antiquity, we may see the hymns of Cleathes or Orpheus, with the
     adjuration terminating the Golden Venus of Pythagoras.  In our own
     evocation of Apollonius, we used the magical philosophy of Patricius for
     the ritual, containing the doctrines of Zoroaster and the writings of
     Hermes Trismegistus.  We recited the Nuctemeron of Apollonius in greek
     with a loud voice and added the following conjuration:-

       "Vouchsafe to be present, O Father of All, and thou Thrice Mighty
     Hermes, Conductor of the dead.  Asclepius son of Hephaistus, Patron of
     the Healing Art; and thou Osiris, Lord of strenght a vigor, do thou
     thyself be present too.  Arnebascenis, Patron of Philosophy, and yet
     again Asclepius, son of Imuthe, who presidest over poetry.
               *             *           *             *
       "Apollonius, Apollonius, Apollonius, Thou teachest the Magic of
     Zoroaster, son of Oromasdes; and this is the worship of the Gods."

                                                                             846

       For the evocation of spirits belonging to religions issued from
     Judaism, the following kabalistic invocation of Solomon should be used,
     either in Hebrew, or in any other tongue with which the spirit in
     question is known to have been familiar:-

       "Powers of the Kingdom, be ye under my left foot and in my right hand!
     Glory and eternity, take me by the two shoulders, and direct me in the
     paths of victory!  Mercy and Justice, be ye the equilibrium and
     splendor of my life!  Intelligence and Wisdom, crown me!  Spirits of
     Malchuth, lead me betwixt the two pillars upon which rests the whole
     edifice of the temple!  Angels of Netsah and Hod, strengthen me upon the
     cubic stone of Jesod!  O Gedulael!  O Geburael!  O Tiphereth!  Binael,
     be thou my love!  Ruach Hochmael, be thou my light!  Be that which thou
     are and thou shall be, O Ketheriel!  Tschim, assist me in the name of
     Saddai!  Cherubim, be my strength in the name of Adonai!  Beni-Elohim,
     be my brethren in the name of the Son, and by the power of Zebaoth!
     Eloim, do battle for me in the name of Tetragrammation!  Malachim,
     protect me in the name of Jod He Vau He!  Seraphim, cleanse my love in
     the name of Elvoh!  Hasmalim, enlighten me with the splendors of Eloi
     and Shechinah!  Aralim, act!  Orphanim, revolve and shine!  Hajoth a
     Kadosh, cry, speak, roar, bellow!  Kadosh, Kadosh, Kadosh, Saddai,
     Adonia, Jotchavah, Eieazereie: Hallelu-jah, Hallelu-jah, Hallelu-jah.
     Amen.
       It should be remembered above all, in conjurations, that the names of
     Satan, Beelzebub, Adramelek, and others do not designate spiritual
     unities, but legions of impure spirits.
       "Our name is legion, and we are many" says the spirit of darkness in
     the Gospel.  Number constitutes the law, and progress takes place
     inversely in Hell - that is to say, the most advanced in Satanic
     development, and consequently the most degraded, are the least
     intelligent and feeblest.  Thus, a fatal law drives the demons downward
     when they wish and believe themselves to be ascending.  So also those
     who term themselves chiefs are the most impotent and despised of all.
     As to the horde of perverse spirits, they tremble before the unknown,
     invisible, incomprehensible, capricious, implacable chief, who never
     explains his law, whose arm is ever stretched out to strike those who
     fail to understand him.  They give this phantom the names of Baal,
     Jupiter, and even others more venerable, which cannot, without
     profanation, be pronounced in Hell.  But this phantom is only a shadow
     and remnant of God, disfigured by their willful perversity, and
     persisting in their imagination like a vengeance of justice and a
     remorse of truth.
       "When the evoked spirit of light manifests with dejected or irritated
     countenance, we must offer him a moral sacrifice, that is, be inwardly
     disposed to renounce whatever offends him; and before leaving the
     oratory, we must dismiss him, saying: "May peace be with thee!  I have
     not wished to trouble thee; do thou torment me not.  I shall labor to
     improve myself as to anything that vexes thee.  I pray, and will still
     pray, with thee and for thee.  Pray thou also both with and for me, and
     return to thy great slumber, expecting that day when we shall wake
     together.  Silence and adieu."
       Christian, in his "Historie de le Magic" (Paris, 1871) says: "The
     place chosen for the evocation is not an unimportant point.  The most
     auspicious is undoubtedly that room which contains the last traces of
     the lamented person.  If it be impossible to fulfill this condition, we
     must go in search of some isolated and rural retreat which corresponds
     in orientation and aspect, as well as measurement, with the mortuary
     chamber.

                                                                             847

       "The window must be blocked with boards if olive wood, hermetically
     joined, so that no exterior light may penetrate.  The ceiling, the four
     interior walls, and the floor must be draped with tapestry of emerald
     green silk, which the operator must secure himself with copper nails,
     invoking no assistance from strange hands, because, from this moment, he
     alone may enter into this spot set apart from all, the arcane Oratory of
     the Magus.  The furniture which belonged to the deceased, his favorite
     possessions and trinkets, the things on which his final glance may be
     supposed to have rested - all these things must be assiduously collected
     and arranged in the order which they occupied at the time of his death.
     If none of these souvenirs can be obtained, a faithful likeness of the
     departed being must be procured, it must be depicted in the dress and
     colors which he wore during the last period of his life.  This portrait
     must be set up on the eastern wall by means of copper fasteners, must be
     covered with a veil of white silk, and must be surmounted with a crown
     of those flowers which were most lived by the deceased.
       "Before the portrait there must be erected an alter of white marble,
     supported by four columns which must terminate in bull`s feet.  A five
     pointed star must be emblazoned on the slab of the alter, and must be
     composed of pure copper plates.  The place in the centre of the star,
     between the plates, must be large enough to receive the pedestal of a
     cup-shaped copper chafing-dish, containing dessicated fragments of
     laurel wood and alder.  By the side of the chafing-dish must be placed a
     censer full of incense.  The skin of a white and spotless ram must be
     stretched beneath the alter, and on it emblazoned another pentagram
     prawn with parallel lines of azure blue, golden yellow, emerald green
     and purple red.
       " A copper tripod must be erected in the middle of the Oratory; it
     must be perfectly triangular in form, it must be surmounted by another
     and similar chafing-dish, which must likewise contain a quantity of
     dried olive wood.
       " A high candelabrum of copper must be placed by the wall on the
     southern side, and must contain a single taper of purest white wax,
     which must alone illuminate the mystery of the evocation.
       "The white color of the alter, of the ram`s skin, and of the veil, in
     consecrated to Gabriel, the planetary archangel of he moon, and the
     Genius of mysteries; the green of the copper and tapestries is dedicated
     to the Genius of Venus.
       "The alter and tripod must both be encompassed by a magnetized iron
     chain, and by three garlands composed of the foliage and blossoms of the
     myrtle, the olive, and the rose.
       "Finally, facing the portrait, and on the eastern side there must be a
     canopy, also draped with emerald silk, and supported by two triangular
     columns of olive wood, plated with purest copper.  On the north and
     south sides, between the each of these columns and the wall, the
     tapestry must fall in long folds to the ground, forming a kind of
     tabernacle; which must be open on the eastern side.  At the foot of each
     column there must be a sphinx of white marble, with a cavity in the top
     of the head to receive spices for burning.  It is beneath this canopy
     that the apparitions will manifest, and it should be remembered the the
     Magus must turn to the east for prayer, and to the west for evocation.
       "Before entering this little sanctuary, devoted to remembrance, the
     operator must be clothed in a vestment of azure, fastened by clasps of
     copper, enriched with a single emerald.  He must wear upon his head a
     tiara surrounded by a floriated circle of twelve emeralds, and a crown
     of violets.  On his breast must be the talisman of Venus depending from
     a ribbon of azure silk.  On the annular finger of his left hand must be
     a copper ring containing turquoise.  His feet must be covered with shoes

                                                                             848

     of azure silk, and he must be provided with a fan of swan`s feathers to
     dissipate, if needful, the smoke of the perfumes.
       "The Oratory and all its objects must be consecrated on a Friday,
     during the hours which are set apart to the Genius of Venus.  This
     consecration is performed by burning violets and roses in a fire if
     olive wood.  A shaft must be provided in the oratory for the passage of
     the smoke, but care must be taken to prevent the admission of light
     through this channel.
       "When the preparations are finished, the operator must impose on
     himself a retreat of one-and-twenty days, beginning on the anniversary
     of the death of the beloved being.  During this period he must refrain
     from conferring on anyone the least of those marks of affection which he
     was accustomed to bestow on the departed; he must be absolutely chaste,
     alike in deed and thought; he must take daily but one repast, consisting
     of bread, wine, roots, and fruits.  These three conditions are
     indispensable to success in evocation, and their accomplishment requires
     complete isolation.
       "Every day, shortly before midnight, the Magus must assume his
     consecrated dress.  On the stroke of the mystic hour, he must enter the
     Oratory, bearing a lighted candle in his right hand, and in the other an
     hour-glass.  The candle must be fixed in the candelabra, and the
     hour-glass on the alter to register the flight of time.  The operator
     must then proceed to replenish the garland and the floral crown.  Then
     he shall unveil the portrait, and erect it immovable in front of the
     alter, being thus with his face to the east, he shall softly go over in
     his mind the cherished recollections he possesses of the beloved and
     departed being.
       "When the upper reservoir of the hour-glass is empty the time of
     contemplation will be over.  By the flame of the taper the operator must
     then kindle the laurel wood and alder in the chafing-dish which stands
     on the alter; then, taking a pinch of incense from the censer, let him
     cast it thrice upon the fire, repeating the following words:- ###126###Glory be
     to the Father of life universal in the splendor of the infinite
     altitude, and peace in the twilight of the immeasurable depths to all
     spirits of good will !"
       "Then he shall cover the portrait, and taking up his candle in his
     hand, shall depart from the Oratory, walking backward at a slow pace as
     far as the threshold.  The same ceremony must be fulfilled at the same
     hour during every day of the retreat, and at each visits the crown which
     is above the portrait, and the garlands of the alter and tripod must be
     burnt each evening in a room adjoining the Oratory.
       "When the twenty-first day has arrived, the Magus must do his best to
     have no communication with any one, but if this be impossible, he must
     not be the first to speak, and must postpone all business till the
     morrow.  On the stroke of noon, he must arrange a small circular table
     in the Oratory, and cover it with a new napkin of unblemished whiteness.
     It must be garnished with two copper chalices, an entire loaf, and a
     crystal flagon of the purest white.  The bread must be broken and not
     cut, and the wine emptied in equal portions into the two cups.  Half of
     this mystic communion, which must be his sole nourishment on this
     supreme day, shall be offered by the operator to the dead, and by the
     light of the one taper he must eat his own share, standing before the
     veiled portrait.  Then he shall retire as before, walking backward as
     far as the threshold, and leaving the ghost`s share of bread and wine
     upon the table.
       "When the solemn hour of the evening has at length arrived the Magus
     shall carry into the Oratory some well-dried cypress wood, which he
     shall set alight in the alter and the tripod.  Three pinches of incense

                                                                             849

     shall be cast into the flame in honor of the Supreme Potency which
     manifests itself by Ever Active Intelligence and by Absolute Wisdom.
     When the wood of the two chafing-dishes has been reduced to embers, he
     must renew the triple offering of incense on the alter, and must cast
     some seven times on the fire in the tripod; at each evaporation of the
     consecrated perfume he must repeat the previous doxology, and then
     turning tot he East, he must call upon God by prayer of that religion
     which was professed by the person whom he desires to evoke.
       "When the prayers are over he must reverse his position and with his
     face to the West, must enkindle the chafing-dishes on the head of each
     sphinx, and when the cypress is full ablaze he must heap over it well
     dried violets and roses.  Then let him extinguish the candle which
     illuminates the Oratory, and falling on his knees before the canopy,
     between the two columns, let him mentally address the beloved person
     with a plenitude of faith and affection.  Let him solemnly entreat it to
     appear and renew this interior adjuration seven times, under the
     auspices of the seven providential Genii, and endeavouring during the
     whole of the time to exalt his soul above the natural weakness of
     humanity.
       "Finally, the operator, with closed eyes, and hands covering his face,
     must call the invoked person in a loud but gentle voice, pronouncing
     three times all of the names which he bore.
       "Some moments after the third appeal, he must extend his arms in the
     form of a cross, and lifting up his eyes, he will behold the beloved
     being, in a recognizable manner, in front of him.  That is to say, he
     will perceive that ethereal substance separated from the perishable
     terrestrial body, the fluidic envelope of the soul, which Kabalistic
     initiates have termed the `Perispirit'.  This substance preserves the
     human form but is emancipated from human infirmities, and is energized
     by the special characteristics whereby the imperishable individuality of
     our essence is manifested.
       "The departed soul will give counsel to the operator; it will
     occasionally reveal secrets which may be beneficial to those whom it
     loved on earth, but it will answer no question  which has reference to
     the desires of the flesh; it will discover no buried treasures, nor will
     it unveil the secrets of a third person; it is silent on the mysteries
     of the superior existence to which it has now attained.  In certain
     cases, it will, however, declare itself either happy or in punishment.
     If it be the latter, it will ask for the prayer of the Magus, or for
     some religious observance, which we must unfailingly fulfill.  Lastly,
     it will indicate the time when the evocation may be renewed.
       "When it has disappeared, the operator must turn to the East, rekindle
     the fire on the alter, and make a final offering of incense.  Then he
     must detach the crown and the garlands, take up his candle, and retire
     with his face to the West till he is out of the Oratory.  His last duty
     is to burn the final remains of the flowers and leaves.  Their ashes,
     united to those which have been collected during the time of retreat,
     must be mixed with myrtle seeds, and secretly buried in a field at a
     depth which will secure it from disturbance of the ploughshare."

                                                                             850

       The last two examples are, of course, those of "white" necromancy.
     The procedure followed by savage tribes as of course totally different.
     Among certain Australian tribes the necromants are called Birraark.  It
     is said that a Birraark was supposed to be initiated by the "mrarts"
     (ghosts) when they met him wandering in the bush.  It was from the
     ghosts that he obtained replies to questions concerning events passing t
     a distance, or yet to happen, which might be of interest or moment to
     his tribe.  An account of a spiritual seance in the bush is given in
     "Kamilaroi and Kurnai" (p. 251): The fires were let down; the Birraark
     uttered the cry "Coo-ee" at intervals.  At length a distant reply was
     heard, and shortly afterwards, the sound as of persons jumping on the
     ground in succession. A voice was then heard in the gloom asking in a
     strange intonation "What is wanted?"  At the termination of the seance,
     the spirit voice said "We are going."  Finally, the Birraark was found
     in the top of an almost inaccessible tree, apparently asleep.
       In Japan, ghosts can be raised in various ways.  One mode is to "put
     into an andon" (a paper lantern in a flame), "a hundred rushlights, and
     repeat an incantation of a hundred lines.  One of these rushlights is
     taken out at the end of each line, and the would-be ghost-seer then goes
     out in the dark with one light still burning, and blows it out, when
     their ghost ought to appear.  Girls who have lost their lovers by death
     often try that sorcery."
       The mode of procedure as practiced in Scotland was thus.  The haunted
     room was made ready.  He , "who was to do the daring deed, about
     nightfall entered the room, bearing with him a table, a chair, a candle,
     a compass, a crucifix, if one could be got, and a Bible.  With the
     compass he cat a circle on the middle of the floor, large enough to hold
     the chair and the table.  He placed within the circle the chair and the
     table, and on the table he laid the Bible and the crucifix beside the
     lighted candle.  If he had not a crucifix, then he drew the figure of a
     cross in the floor within the circle.  When all this was done, he rested
     himself on the chair, opened the Bible, and waited for the coming of the
     spirit.  Exactly at midnight the spirit came.  Sometimes the door opened
     slowly, and there glided in noiselessly a lady sheeted in white, with a
     face of woe and told her story to the man on his asking her in the name
     of God what she wanted.  What she wanted was done in the morning, and
     the spirit rested ever after.  Sometimes the spirit rose from the floor,
     and sometimes came forth from the wall.  There was one who burst into
     the room with a strong bound, danced wildly round the circle, and
     flourished a long whip round the man's head, but never dared to step
     into the circle.  During a pause in his frantic dance he was asked, in
     God`s name, what he wanted.  He ceased his dance and told his wishes.
     His wishes were carried out, and the spirit was in peace."

                                                                             851

       In Wraxall`s "Memoirs of the Counts of Berlin, Dresden, Warsaw, and
     Vienna" there is an amusing account of the raising of the ghost of
     Chevalier de Saxe.  Reports had been circulated that at his palace at
     Dresden there was secreted a large sum of money, and it was urged that
     if his spirit could be compelled to appear, interesting secrets could be
     extorted from him.  Curiosity, combined with avarice, accordingly
     prompted his principal heir, Prince Charles, to try the experiment, and,
     on the appointed night, Schrepfer was the operator in raising the
     apparition.  He commenced his proceedings by retiring into the corner of
     the gallery, where kneeling down with many mysterious ceremonies, he
     invoked the spirit to appear.  At length, a loud clatter was heard at all
     the windows on the outside, resembling more the effect produced by a
     number of wet fingers drawn over the edge of glasses than anything else
     to which it could well be compared.  The sound announced the arrival of
     the good spirits, and was shortly followed by a yell of a frightful and
     unusual nature.  Schrepfer continued his invocations, when "the door
     suddenly opened with violence and something resembling a black ball or
     globe rolled into the room.  It was enveloped in smoke or cloud, in the
     midst of which appeared a human face, like the countenance of the
     Chevalier de Saxe, from which issued a loud and angry voice, exclaiming
     in German,"Carl, was wollte du mit mich?" - "Charles, what would thou do
     with me?" By reiterated exorcisms Schrepfer finally dismissed the
     apparition, and the terrified spectators dispersed fully convinced of
     his magical powers.
                             - end -

                                                                             852

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                               QUANTUM MAGIC

     REALITY AS DESCRIBED BY QUANTUM MECHANICS

     In quantum mechanics, reality is described by waves defining the
     probabilities of different outcomes from the same interactions.
     These waves manifest as what we have been taught to call matter,
     energy, particles, and/or waves when observed.

     These probability waves overlap and continue forever.  The
     interactions between different entities constitute a single
     structure of linked wave patterns, so that the entire universe
     can be thought of as an unbroken whole.  The waves form a matrix,
     with all parts of the system affecting all other parts.  Non-
     local relationships exist between parts of the system that are
     distant from each other [1].  It is impossible to distinguish
     two particles of the same type in a region of space in which they
     may be found simultaneously [2].  Particles loose their
     individual identity in such regions.  Thus, the physical universe
     is fundamentally unified.

     The basic equation of non-relativistic quantum mechanics is
     Schrodinger's Wave Equation  [2]:

                            2         2
       i h (p)Q /(p)t  = - h /2m Delta Q + V(x,y,z) Q

     satisfying the normalizing condition:

       Integral      2
       over all   |Q|  dx dy dx = 1
       space

     where:

            h = 6.63E-34 joule sec / (2 pi)

           pi = 3.14...
 
     V(x,y,z) = Potential energy, as a function of
                coordinates x, y and z

            m = Mass

            t = Time
 
          (p) = Partial derivative of
                                                2
            Q = Wave function of the particle, where Q dx dy dz is
                the probability that the particle may be found in the
                volume element dx dy dz at a particular time.  Values
                of Q are components of the "state vector."

                                                                             859

     Values of Q are quantum mechanically defined states and
     constitute components of the "state vector."  These quantum
     mechanically defined states define the probabilities of various
     results from quantum mechanically defined interactions [2].  In
     one orthodox interpretation of quantum mechanics, a system exists
     simultaneously in all quantum mechanically possible states until
     an observer (or apparatus outside the system) interacts to
     "collapse" the state vector" and obtain an observation.

     Quantum mechanical systems can go from one configuration to
     another instantly, without passing through any states in
     between.  Quantum mechanical movement is discontinuous, with all
     actions occurring in discrete amounts (quanta).

     Schrodinger himself discovered one of quantum mechanics' more
     distinctive features:  whenever two systems interact, the
     mathematical waves that represent the two systems do not separate
     but remain linked.  The link does not drop off with distance and
     the link acts instantaneously at both locations, but the
     specificity of the link can be diluted through interactions with
     other objects  [7].

     WHAT UNDERLIES QUANTUM MECHANICS?

     There are lots of hypotheses on the nature of the underlying
     reality described statistically by quantum mechanics.

     o Some scientists are content with the hypothesis that there is
       no more subtle structure than the probability waves described
       by quantum mechanics; and reality, at its most basic level, has
       a large amount of randomness whose limits are described by the
       quantum mechanical wave function, making the wave function
       itself the fundamental reality.  This is called the probability
       doctrine.  It asserts that such indetermination is a property
       inherent in nature and not merely a profession of our temporary
       ignorance, from which we expect to be relieved by a future
       better and more complete theory  [2].

     o Einstein speculated that there must be some underlying
       mechanism, some hidden variables,  that uniquely determines
       the outcome of the interactions quantum theory can only
       statistically predict.

     o J.S. Bell showed mathematically that, if such a mechanism
       exists, and the math of quantum mechanics is strictly correct,
       hidden variables must not have any functional dependence on the
       separation of events in space and time [3].

                                                                             860

     o According to David Bohm, from both a consideration of the
       meaning of the mathematical equations and from the results of
       experiments, particles can be understood as projections of a
       higher-dimensional reality.  This reality can not be accounted
       for by any force of interaction between independent entities,
       but can be understood as a process of enfoldment in a higher
       dimensional space  [1].  Information within the quantum wave
       determines the outcome of the quantum process.  This
       information is potentially active everywhere but only actually
       active when and where it enters into the energy of an observed
       particle, implying that all particles have complex inner
       structures [10].

     o Recently, superstring theory has been proposed, describing a
       ten dimensional webwork of space-time at an incredibly small
       scale (1E-33 cm) underlying the phenomenon described
       statistically by quantum mechanics, relatively, particle
       physics etc.

     Some scientists consider speculation about the nature of the
     underlying reality to be irrelevant, since the predictions of
     quantum mechanical equations match the statistics of the results
     of experiments.  To the best of my knowledge, experiments have
     not been performed that unambiguously distinguish between these
     alternative world-views.  On the other hand, experiments have
     been proposed; and some work is underway to check some
     predictions of superstring theory.  Eventually, from the results
     of experiments, some of these hypotheses may be screened out and
     others elevated to the level of scientific theory.

     We are one and the same as the structures that underlie the
     matter and energy that we manifest as; and that structure is
     continuous, interconnected, and non local in nature.  Whatever
     the underlying structure behind the interconnected wave pattern
     described by quantum mechanics (if any), we are that.

     QUANTUM MECHANICS AND CONSCIOUSNESS

     Getting back to established scientific theory, normal waking
     consciousness occurs when the nerve cell firing rate (synaptic
     switching rate) is high enough to spread out the waves associated
     with electrons to fill the gaps between nerve cells (synaptic
     clefts) with  waves of probability of similar amplitude.  This is
     described mathematically by the quantum mechanical mechanism of
     tunneling.  These waves are interconnected throughout regions of
     the brain through resonances, resulting in a large, complex,
     unified, quantum mechanically defined resonance matrix filling a
     region in the brain.  The waves are interconnected with each
     other and with information storage and sensory input mechanisms
     within these regions of the brain.

                                                                             861

     The nerve cell firing rate (v') at which this occurs has been
     modeled mathematically by Evan Harris Walker (at the U.S. Army
     Ballistics Center at Aberdeen Proving Ground) and corresponds to
     the threshold between waking and sleeping consciousness in people
     and animals.  For normal waking consciousness to exist, the
     synapse transmission frequency for the brain (v') must satisfy
     the condition:

                                             2/3
       v' must be greater than or equal to  N    /T

     where:

       N =  The total number of synapses in the brain (in humans,
            about 5E11)

       T =  Synaptic transmission delay time (the time interval
            required for the propagation of the excitation energy
            from one synapse to another)

     This theory ascribes consciousness to an association of the
     events occurring at any one synapse with events occurring at
     other synapses in the brain by means of a quantum mechanical
     propagation of information.  The sense of individual identity is
     an aspect of the continuity of the wave matrix residing in the
     brain [4].

                                                                             862

     QUANTUM MECHANICS AND PSYCHOKINESIS

     By merely observing a phenomenon (resonating ones brain with it)
     one can affect the outcome, since the physical mechanisms in your
     brain are part of the wave matrix described by quantum mechanics.
     The information handling rate in resonance determines the amount
     of effect, along with the elapsed time of resonance and the
     probability distribution of the phenomenon you are observing
     [5].  According to Evan Harris Walker, quantum mechanical state
     selection can be biased by an observer if [5]:

       W te  is greater than or equal to  -Log  P(Qo-Qi)
        Q                                     2

     where:

          P(Qo-Qi) = Probability that state Qi will occur by chance
                     alone

               W   = Information handling rate in process in brain
                Q    associated with state vector selection (bits/sec)
 
                te = Elapsed time

                 Q = Overall state vector

                Qo = Initial physical state of system

                Qi = State that manifests "paranormal" target event
 

     The effect of consciousness is incredibly small on macroscopic
     systems; but it can be measurable when it occurs on quantum
     mechanically defined and divergent systems, where a slight change
     can amplify itself as it propagates through the system.  The
     effect is about 1E-17 degrees on the angle of the bounce of cubes
     going down an inclined plane.  Changes in the angle of bounce
     result in changes in displacement of the cubes that increase
     about 50% on every bounce, and the effect is measurable after
     many bounces [6].  The theory successfully and quantitatively
     modeled the differing amounts of displacement observed in
     experiments on cubes of different weights and weight
     distributions  [5].

     Walker also modeled information retrieval in "guess the card"
     experiments.  Simple, classical, random chance would predict a
     smooth, binomial curve for the probabilities of getting the right
     answer versus the number of subjects making successful
     predictions at these probabilities.  Walker's model predicts that
     the curve would have peaks at certain levels of probability of
     getting the right answer above those predicted by chance alone.
     Experimental data showed peaks at the locations modeled.
     However, more people were successful at the higher probability
     levels than Walker's model estimated.  This is considered to be
     evidence of learning enhancement  [5].

                                                                             863

     SCIENTIFIC THEORY

     Mr. Walker's ideas and equations would only be hypotheses if it
     weren't for the fact that they have been tested experimentally
     and found to predict the results of experiments with reasonable
     accuracy [4,5].  The evidence meets the usual rules of proof for
     scientific theory, and this makes Walker's equations legitimate
     scientific theory.

     The non-local underlying wave patterns beneath manifestations of
     matter and energy that we hold in common with our surroundings
     allow us to influence reality and to obtain information about it
     using the power of the mind.  This underlying interconnecting
     pattern is the very stuff of consciousness  and manifests, not
     only as matter & energy, but also as psychokinesis, precognition
     and other phenomenon that are only now beginning to be recognized
     and embraced by some theories of modern physics.

     IMPLICATIONS OF QUANTUM CONSCIOUSNESS THEORY

     Deflections caused by consciousness are not caused by force or
     energy in the conventional sense; but by something more subtle,
     namely effects within the underlying wave structure out of which
     matter and energy are manifestations (collapse of the state
     vector) [5].

     To psychically obtain information about a target or to
     psychically influence events, one has to have one's brain
     resonating with aspects of reality interconnecting the brain with
     the target.  The more one's brain resonates with non-local
     aspects of reality connecting with a target, the more
     communication and direct influence one can have on it.

     The more fundamentally diverse the potential outcomes of a
     process targeted are, the more effect one gets from resonating
     ones brain with it  [5].  Also, the more small changes in the
     system tend to amplify as larger changes in the end result, the
     more effect one can get.  This provides an explanation of why
     patterns exist within seemingly random events and why successful
     magic often results in a chain of synchronicities.

     For a given subject (performing under optimum conditions and
     having no difficulty visualizing the nature of the experimental
     target nor psychological aversions to the target), the
     magnitudes of the results obtained in tasks to affect the
     readings on measuring devices (such as magnetometers, radiation
     detectors, Josephson effect devices, balances, etc.) can be
     related to one another by calculating the probability of the
     reading based on the standard physical principles of quantum
     mechanics  [5].

     The sporadic nature of psi phenomena can be explained as a
     matter of outside observers randomizing the process, causing
     dilution of will data channels and randomizing the results  [5].
     Thus, the need for secrecy in magical operations.

     One can no longer maintain the division between the observer and

                                                                             864

     observed or between consciousness and the physical world.
     Rather, both observer and observed, along with both consciousness
     and the material world, are merging and interpenetrating aspects
     of one whole indivisible reality  [1].

     Whatever the subtle level of reality underlying matter and
     energy, we are that (including our consciousness).  If hidden
     variables exist, we are the hidden variables.  It has been
     theorized that consciousness is an inseparable aspect of this
     underlying reality.  When our awareness connects with the deepest
     layer of reality interconnecting everything, we may experience
     the level of consciousness beyond time and form reported by many
     mystics.  It is this non local structure that we share with
     nature that makes it possible to "attune to nature," to
     psychically participate in nature, and to live in accordance with
     it.

     What we are usually aware of (normal waking consciousness) is a
     relatively superficial movement in the order of things.  Behind
     the things we are aware of in waking consciousness are a vast
     array of less strongly linked phenomena.  This latter realm is
     commonly called the unconscious (and parts of it the
     subconscious).  The unconscious is not very accurate, since it
     forms a kind of ground of consciousness  [8].  Our awareness can
     link with this ground of consciousness to gain information and to
     influence events.

     THE GODS, GODDESSES AND NATURE SPIRITS

     At this point, I diverge from theory and describe some plausible
     hypotheses.  Consciousness, at a fundamental level, is associated
     with the continuity of the underlying structures out of which
     matter and energy manifest.  Everything shares this continuous
     structure; therefore everything has consciousness to some degree
     (though not necessarily normal waking consciousness).

     Quoting from Evan Harris Walker (4):  "Consciousness may exist
     without being associated with either a living system or a data
     processing system.  Indeed, since everything that occurs is
     ultimately the result of one or more quantum mechanical events,
     the universe is 'inhabited' by an almost unlimited number of
     rather discrete, conscious, usually non-thinking entities that
     are responsible for the detailed working of the universe.  These
     conscious entities determine (or exist concurrently with the
     determination) singly the outcome of each quantum mechanical
     event, while the Schrodinger equation (to the extent that it is
     accurate) describes the physical constraint placed on their
     freedom of action collectively."

     In shamanic and in religious practice, one resonates with other
     intelligences to get their assistance, inviting them to join in
     the work at hand.  These intelligences can be thought of as
     consciousness resonance matrices.  Some may be localized, as we
     are (such as other biological intelligences, plant divas, power
     spot spirits, some deities, etc.); and some may be non localized
     (spirit animals in the other world, some deities, etc.).

                                                                             865

     The personalities of the Gods, Goddesses and spirits that many
     practitioners of religion relate to can also be thought of as
     consciousness resonance matrices.  They can be very non-specific
     and disperse, or very specific (such as the Orishas and other
     deities that can manifest in full possession of those who invoke
     them).

     QUANTUM MECHANICS AND MAGICAL RITUAL

     Consider a typical structure of magical ritual and its quantum
     mechanical explanation:

     o Purify one's mind  and one's surroundings, freeing them of
       interfering resonances, quieting the static so that one can
       get a clear and strong resonance on the target desired.

     o Achieve a non-localized state of consciousness, often by
       resonating ones mind with ones inner being, with the Earth,
       the sky, and ones surroundings.

     o Meditate on the elements (Earth, Air, Fire, Water)
       representing non-local essences.  This helps your mind to
       resonate powerfully non-locally.

     o After reaching out with one's mind and connecting its
       resonance pattern intimately with the non-local web of wave
       patterns connecting everything, invoke deities whose natural
       function is related to the purpose of your ritual.  If
       successful, this connects your mind to a powerful,
       established, non-localized, intelligent resonance matrix that
       (hopefully) joins in the magic.

     o Focus on the target of the work, connecting with the target.

     o While connected with the target, visualize the end result
       desired, thus creating a resonant template for the phenomenon
       one wants to achieve.

     o Energize the resonance through dance, drumming, chants, pure
       channeling of will power, or other means.

     o Release the energy into the target while strongly visualizing
       the target achieved (energizing the resonance in the target).

     o Ground,  removing ones mind from the direct, resonant link
       with the target, so that the patterns you have set in motion
       in the target can continue with minimum interference  (to
       throw a ball, one has to let go).

     o Thank and say goodbye to the intelligences one works with, thus
       disconnecting ones mind further from other resonance matrices.

                                                                             866

     There are other forms of magic, and much more detail to the
     forms I described.  There are also ethical considerations.  This
     paper provides a description of some aspects of the integration
     of quantum mechanics with magickal thinking, but it does not
     cover everything.

     SO WHAT?
 
     To read about theories of magic is like reading about sports.
     You may pick up a few ideas; but to become proficient, you must
     participate and play the game.  People have been teaching and
     performing magic for thousands of years, without the benefit of
     quantum theory.  Many magicians have had to separate their
     scientific training from their magical practice.  Now, magical
     theory has been merged with scientific theory, and more of the
     mind of those trained in science can resonate with magic.  Also,
     critics of magic can be shown the scientific theory and data
     validating it, to show that there is more to magic than
     superstition.

     I have not seen any other quantitative scientific theories that
     explain the results of experiments on psychokinesis, extrasensory
     perception, and consciousness as accurately as Walker's theory,
     or that give as satisfying of an explanation of the
     synchronicities that I, as a worker of magic and a scientist,
     have observed from personal experience.  This is not to say that
     these ideas represent ultimate truth, that alternative theories
     no not exist, or that flaws will not be found and that
     alternative theories will not replace them.  I would welcome
     hearing from others who have additional information and insight
     into the applicability and limitations of the theories of modern
     Physics as applied to the occult.

     MULTIPLE UNIVERSES?

     One interesting hypothesis is that of multiple universes.  As I
     understand it, this hypothesis states that all of the alternative
     possibilities allowed by quantum mechanics actually occur, but in
     different universes.  Magicians can interpret their magic as
     moving their awareness between these alternative universes.  I
     have never seen the multiple universe theory set up
     mathematically in a way that would allow it to be quantitatively
     tested, using physical measurements (like was done with Mr.
     Walker's theory),

     It  would be interesting to determine if and to what extent the
     multiple universe hypothesis can be integrated with Mr. Walker's
     theory.  Consciousness, acting at a gross level, seems to be
     relativistic - something experienced by observers relative to
     their frames of reference.  Consciousness, at its ultimate level,
     seems to be subtler than time and location.

                                                                             867

     When two observers see the same thing, they both may have certain
     experiences in common, they both may affect the thing observed,
     and they may report some of the events the same and some
     differently.  Experience may be categorized in a multiple
     universe mode and/or in a single universe mode.  If would be
     interesting to know which mode is most useful for various
     purposes.

     It is obvious that some people have such a different personal
     perception of reality as to be seemingly out of touch with the
     world we experience around them.  Their self-world image becomes
     more important than anything, and they adjust their memories and
     perceptions to meet whatever emotional needs they have at the
     time  [9].  Delusions of personal reality and the high
     probability that such realities are real for the person
     experiencing that reality can result in interesting questions
     about what is real and what is unreal.

     Although the universe may be a seamless whole, most physicists
     describe it in two different modes, depending on whether things
     are being observed or not  [7]:
 
     o A classical, mechanistic mode for the definite attributes of
       observation, and

     o A statistical, mathematical, quantum mechanical mode for the
       wave patterns described by quantum mechanics.

     David Bohm has begun to develop new terminology that integrates
     both the process of observation and quantum theory  [1].

                                                                             868

     REFERENCES

     1.     Bohm, David.  Wholeness and the Implicate Order, ARK
            Paperbacks, London, 1983.

     2.     Merzbacher, Eugene.  Quantum Mechanics, John Wiley and
            Sons, Inc., New York, 1967.

     3.     Bell, J.S.  "On the Problem of Hidden Variables in Quantum
            Mechanics, Review of Modern Physics 38, 447-452, 1966.

     4.     Walker, Evan H.  "The Nature of Consciousness,"
            Mathematical Biosciences 7, 1970.

     5.     Walker, Evan H.  The Complete Quantum Mechanical
            Anthropologist. U.S. Army Ballistic Research Laboratories,
            Aberdeen Proving ground, Maryland, presented at the 73rd
            Annual American Anthropological Association Meeting,
            Mexico City, November 19-24, 1974.

     6.     Walker, Evan H. and Nick Herbert.  "Hidden Variables:
            Where Physics and the Paranormal Meet," Future Science,
            edited by John White and Stanley Krippner, Anchor books,
            Garden City, New York, 1977.

     7.     Herbert, Nick. "Notes Toward A User's Guide to the Quantum
            Connection," Psychological Perspectives 38,  Jung
            Institute of Los Angeles, Spring-Summer 1988.

     8.     Bohm, David. "Consciousness and Self-Consciousness-A
            Working Paper," Psychological Perspectives 38,  Jung
            Institute of Los Angeles, Spring-Summer 1988.

     9.     Bohm, David. "Beyond Relativity and Quantum Mechanics,"
            Psychological Perspectives 38,  Jung Institute of Los
            Angeles, Spring-Summer 1988.

     10.    Bohm, David and Peat, David. Science Order and Creativity,
            Bantam, 1987.

     ***************************************************************

     I used WordPerfect to write this article, and I used CompuServe B
     protocol, Procomm 2.4.1 and an Everex Evercomm 24 modem to transmit it.
     I don't know how to transmit Greek and many mathematical symbols with
     this software and hardware.  As a result, I had to use non-standard
     symbols in the equations.  Any suggestions?

     Note that "E" in numbers like 5E11 stands for five "times ten to
     the" eleventh power.

                                                                             869

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                           Personal Effects of Magic Ritual
                                      By Nihasa
 
      LC> I am exploring the power of change, as applied to
      LC> ritual. When I step out of my suit and tie and into my
      LC> ceremonial robe, then step out of my rooms and into my
      LC> temple, then leave behind my everyday life and enter
      LC> into the sacred space, what is it that makes it 'work'
      LC> for me?
     .
     One part of the effect seems to come from an unconscious pact
     you make with your many-faceted mind. When you remove your
     "street" clothes, you give your mind permission to likewise
     "put off" important thoughts about "mundane" life until you
     return to those clothes. Notice that I don't say "compel
     your mind" to avoid those thoughts...that generally doesn't
     work very well. Instead, you acknowledge the importance of
     the mundane thoughts and promise to return to them after the
     ceremony (gee, did you know you were being so polite to your
     self? <-;).
     .
     Likewise, when you don your ceremonial robes you invite your
     mind to start focusing on the ceremony ahead and the general
     context of such ceremonies and their associated mental
     states. For those who work 'skyclad', this effect is often
     achieved by tieing on a cord or putting on ritual jewelry.
     When you step into the ritual chamber, you reiterate those
     invitations while you step out of the transition and into
     the magick.
     .
     These dynamics are fairly universal...they are the same for
     a Christian priest and his vestments or a Toreador and his
     Suit of Lights; from an actor slipping into his costume and
     character to a couple slipping into those "special" night-
     things. The mechanics vary from a simple "change clothes and
     walk in" to elaborately formal vesting rituals with
     prescribed chants and gestures at each stage. In NLP we call
     the clothes and places "anchors", while others call them
     reminders, Mnemonics, or talismans. They can be constructed
     consciously or evolve unconsciously.
     .

                                                                             870

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                                 THE HERETIC'S CORNER
                                  (c)1986, Buck Jump

          Greetings, my Pagan friends; may your Gods be well disposed
     to you.  May the rain fall gently on your rhubarb.  May the hail
     fall in a lake or on a parking lot.  May our little six-legged
     friends develop an allergy to your pickle patch.

          Now is the sweet season of our year.  Our Mother the Earth
     is pregnant with the harvest to come.  The days are long and the
     thoughts of the season are long, long thoughts.  In the soft
     afternoon sky the white thunderheads sail serenely on like ships
     of dream in dreamland seas.  Surely even such as I can be
     forgiven for dreaming a bit, for letting the fancy roam free.

          In dreams I see a world set free.  I see the human race
     living in peace, with each one going his own way but with
     courtesy to all who go another way.  I see us as one species,
     which we are, and all of us acknowledging that fact.  I see each
     walking in beauty, with dignity, and respecting the other
     person's dignity.  I see us loving one another, helping our
     fellow men along their way.  When I dream, I don't mess around -
     I rear back and dream up a doozy!

          So much for dreams; back to the world we live in, back to
     the life we know.  Before I spring my question for the day, a
     little background, a few facts:

          Every one of us must come to terms with his environment and
     his heredity.  We all live on one Earth.   That is the main part
     of our environment, or at least the location of it.

          We are all human beings, homo occasionally sapiens.  That is
     the basis of our heredity.
 
          Anything that is done to one of us is done to all of us.
     Anything that happens in one place on this planet has some effect
     on every place on the planet.

          We are, all of us, stuck with our whole species.  Here we
     are with a bunch of people we wouldn't willingly walk down a
     country road with.  Indeed, we are as ship- wrecked mariners in a
     lifeboat with a bunch we wouldn't sit down to eat a free meal
     with.  To jump out of the boat is to drown.  To try to toss those
     _______________s out is very apt to upset the boat and drown all
     of us.    These facts are self-evident, axiomatic.

          I have always held that we should all walk the path of life
     with our hands outstretched in fellowship with respect and love
     for all.  Of course, I have a caveat - keep a Bowie knife handy
     in case they haven't all heard the message.

          As the Ultimate is reported to have said when the mountains
     were made, "Now for the background".  The present situation is a
     mess.  Violence is everywhere.  Not even foolish violence, but
     violence without reason.  Surely a leopard is in our streets and
     a shark loose in our swimming pool.

                                                                             871

          An armed bandit shoots down an unarmed clerk who is
     cooperating.  A litigant in court shoots down an attorney.  A
     parent beats a child to death.  A driver gets cut off coming onto
     the freeway and guns down the chap in the pickup who did the
     off-cutting.  An otherwise reasonable young man is annoyed by the
     sounds of traffic on a mountain road and starts shooting at the
     cars passing.  Those are only a few examples culled from the news
     in recent months.  In truth, senseless violence is loose in the
     land.

          As it is with the individual, so with groups.  From the
     racist fringe movement on to great governments. Violence for the
     sake of violence is epidemic.  Each age of history has had a
     plague - the plague of this age is senseless violence.  I have
     friends of the "born again" persuasion who tell me that it is the
     Devil doing it.  I don't think so.  As far as I can determine,
     devils are a disorganized bunch.  Satan Mekatrig Lord of Chaos is
     a confusion in terms.  Seen another way, that's organized
     confusion.  As I see it, the flow of the power of the Universe is
     organized and rational.  So it seems to me that any force opposed
     to that flow must be disorganized and irrational.  That is to say
     nothing of the personal devils within us.  They must have a hand
     in at least some of this senseless violence.

          I have other friends who blame it on some as yet
     unidentified virus.  Could be, but it's a rare virus that has no
     fever, nor nausea accompanying its onset....

          Others hold that it is all explainable by Sigmund Freud and
     others of that ilk.  Again I say could be, but what mental
     discomboomeration comes on suddenly with no sign of
     disorientation nor disturbance until it suddenly manifests itself
     in the acute stage?

          For all I know, none of the above are correct.  The fact re-
     mains that a wild unreasoning violence is loose among us, a
     danger to us all.  The fact is, we are all in the same boat, and
     the boat is encountering some heavy weather.  Don't you think we
     should do something about it?  I personally can think of a whole
     lot of folks who I don;t really care to rescue, but being as we
     are all in the same boat, I am sure going to do my best for
     them....... But what?

          In case this is all some psychosis, maybe we should engage a
     firm of head shrinkers to drag in a trainload of couches and get
     everyone to undergo psychoanalysis.  I refuse to consider the
     logistics of this.  The idea by itself causes my mind to boggle.

          Or, suppose it is a virus.  In that case when the
     virologists and immunologists have a bit of spare time from their
     search for the cause and cure of AIDS, they could do the same for
     the senseless violence virus.  In view of the fact that we are
     all at greater risk from senseless violence than from AIDS, it
     might be a worthwhile task.

          Or, just in case the gnostics have some truth in their
     ideas, and it is Auld Clootie, maybe a mass general exorcism is
     in order.  Once again, my mind refuses to consider the logistics.

                                                                             872

          In view of the fact that the cause of senseless violence is
     still unknown, we might get a government grant to study the
     problem.  Considering the speed that such grants usually get
     results, I would expect a definite answer by the twenty-second
     century.  Of course, such a grant would have the added advantage
     of keeping a large number of researchers out of the pool halls
     and off the streets.

          Now I am going to go against my usual custom and make a
     suggestion; only a suggestion, mind, and not to be taken as a
     dictum, but only as an idea to be considered.  It has been my
     observation that there are only two occasions when magic is apt
     to work.  One is after all other methods have been tried and
     found ineffectual.  The other is when there is no other method.
     Now I believe that I have explored the other methods and found
     them impractical if not impossible.  So I feel that I am safe in
     saying it's going to take magic to stop this purposeless killing.

          So how to go about it?  What spell, what charm, what
     ceremony shall we use?  What power shall we invoke?  What power
     evoke?  Magic works, the proper ceremony at the proper time, done
     for the proper reason, will work.  True for you, you may well
     say, but which ceremony?  When?  Why?

          I just told you.  The proper one.  The one that is proper
     for you is the one you yourself believe is proper.  This is not
     an essay on morals and ethics, so I refrain from putting in my
     two cents worth on what is in my estimation proper.  When you are
     fighting a grass fire is no time to discuss what sort of shovel
     to use.

          In my dream we were all walking each in his own way, each
     helping the others as much as possible.  So here let us not try
     to all walk in one path.  No point in the universe can be reached
     from only one direction.  Let us rather each from where it seems
     most right and comfortable, try by magic means to stop this
     senseless violence.  Not-ice I said senseless violence, not just
     violence.  Some who follow the old Norse way could hardly be ex-
     pected to endorse some anti-violent intention, but I know of none
     who do not deplore reasonless violence.  We have our differences,
     but surely no one objects to improving all our chances of kissing
     our grandchildren.

          So, what I propose is this.  Sometime in the next quarter
     year, whenever it seems most proper, let us in our various ways
     by whatever means one believes in, try by magic means to stop
     this epidemic of senseless violence.

                                                                             873

          I have noticed a few things about power on the unseen side.
     For a ceremony to be more than a mere charade, everyone involved
     in it must believe in the ceremony and in whatever power is used
     in it.  Everyone must believe that the ceremony can and will
     work.  Everyone must want the ceremony to work.  If anyone
     involved in the ceremony does not so believe and want, that
     person will be a dead weight on the others that do.  When I say
     everyone, I mean everyone, all, each one with one belief and one
     resolve.  What can be done by a group acting in true spiritual
     harmony is indeed amazing, but first you must have that true
     spiritual harmony.

          That is why I suggest we go at this not as some sort of
     super- coven ecumenical pagan group.  I have seen a few of these
     "lets all get together" bunches back in the sixties, and they
     couldn't even get drunk.

          I personally am in favor of any religion that don't practice
     human sacrifice, interfere in the private lives of the
     nonbelievers, or use force in conversion.  I love 'em all, but
     I'm not fool enough to yoke the ass and the ox together.  So
     let's all go, but let's not try to make it a parade.

          That is my suggestion, and my question is why not?  I'd
     appreciate your ideas on this, I truly would.  If you have any
     ideas on the subject, please communicate them to the editors of
     the RMPJ.  Even if the ideas are along the lines of, "You're
     Nuts!!", just say why you think so.  I'd appreciate it.

          May your dreams come true; may the wind cool without
     chilling, and may you reap a harvest even richer than the seed
     catalogue said you would.  May your shadow fall long on the
     Earth.  Go in peace, remember your fellows, and with these words
     I do part now from thee.
            ________Buck Jump.       ....from RMPJ 8/86

                                                                             874

                                 The Heretic's Corner

          Greetings, my Pagan friends, may your Gods be well disposed
     to you.  May the sad and ugly in your lives be covered by the
     blessing of beauty even as the trash of Autumn is covered by the
     beautiful snow.  May all that is sad in your lives decompose
     beneath the blessings even as the dry leaves decompose beneath
     the snow; out of the dead past a living future.  The flower of
     hope ever springs from the mulch and compost of dead regret.
     Remember, a curse may force its way into your citadel, but a
     blessing only enters through an opened door.  In other words, my
     blessings upon you, may your Gods bless you, but do your part
     too.

          Samhain has come and past, the leaves of autumn have fallen
     to the ground, the veil between the worlds is once more grown
     thick.  It is winter now, early winter, but winter none the less.
     Our mother the Earth is now the old woman by the fire- side, past
     all passion now, but also past regret.  She is the loving wise
     woman, the old one who looks back in order to show us the path
     ahead. Youth is the time for courage and hope, but courage
     without caution is spectacular suicide and hope without wisdom is
     gentle madness.  The  fruitful Mother Summer changes the snow-
     baby's diaper, but Grandmother Winter shows her how.  The Romans
     dedicated this quiet season to Janus who looks back into the past
     and ahead into the future with good reason.  It is the season of
     history and prophesy.    The sound of the pipes dies in a wail,
     the nimble fingers of the harper are still upon the strings, a
     hush falls over the hall and the blind seer of things unseen
     makes his way slowly up the length of the Ard Righ's great hall,
     tapping with his staff before him.  It is the hour of telling the
     King's fortune,  the tribe's fortune.  When the blind seer begins
     to chant all tongues are stilled, all ears are straining to catch
     every word.  So it was, so it still is, and my guess is, it will
     be so as long as men walk the earth.

          Now for my questions.  A heretic without questions is a
     confusion in terms.  I may be confusing and even [some say]
     confused, but I am a bona fide heretic here to question any faith
     - even my own.

          First question:  What do you see up the road before us?
     There are Tarot cards, there are Runes, there are crystal balls
     and dark mirrors, peep stones and visions in the mind.  I can't
     even begin to list all the ways of looking into the future, but
     whatever method you use, won't you tell us what you see?  As a
     voting member of the human corporation you owe it to your fellows
     to share your vision with us all.       So come on all you
     astrologers, scryers, mystics and shamanic prophets, give us the
     word.  Now I know how hard it is to go out on a limb, I lived in
     a tree house for a while.  No one but a masochist or a publicity
     hound wants to be proved wrong in public.  Even the delphic
     oracle used to state her predictions in ambiguous terms.  The
     fact that any prophet can at times be wrong tends to make serious
     prophets a rather close-mouthed bunch.  I understand how that is,
     no one's complexion is improved by egg on the face.

                                                                             875

          Now I think I have a way for you to share your vision
     without going out on a limb and falling like Lucifer if the limb
     breaks.  Write your prediction to the editors of the R.M.P.J. and
     ask that your name be kept confidential.  It will be.  I know
     Kyri and Gary and I give you my word and oath, they are honorable
     people who will respect your confidence.  A Pagan Priest or
     Priestess is no more apt to break the seal of confession than a
     Christian one.  In the case of astrologers this is hardly the
     case.  The stars are a matter of public knowledge and any error
     in an astrological prediction is a matter of interpretation
     rather than false vision.  To some degree readers of cards and
     runes are the same as astrologers - the error is more apt to be
     in the reading than in what is read.    Anyway, in these troubled
     times [that is a redundancy] we all can use any guidance we can
     get, so please pass on to the rest of us any vision you have. So
     that is the first question.  What do you see, and that's a public
     question.

          Here is the next question, and it is a private question -
     that is, answer it, but don't pass the  answer on.  If you do, it
     can only  lead to quarrels, argument and sorrow.  We have enough
     trouble in the world without adding to it.  Answer, but keep your
     answer where you found it.  The question is this:  Is the future
     you saw the only future possible?

          The idea that the future is fixed, that the last day's
     doings were inevitably programmed before the first day's dawn did
     not begin with John Calvin.  If the future is fixed then it can
     be known - however, if it's fixed, knowing it won't help.  In
     fact in a totally known or knowable future even your finding out
     is part of the programme.

          Now as for me, I'm a heretic.  I truly can't call myself a
     Pagan and I'm sure not part of anything else either.  I wouldn't
     try to get anyone to share my beliefs.  For one thing, being "a
     poor seeker after the truth, whatever it may be" is lonely, for
     another it is apt to give a person lots of shocks.  So if I toss
     in a bit of private faith at this point don't think I'm trying to
     make any converts.  I only bring this up for your consideration.

          If you see a coyote chasing a rabbit and the coyote is
     gaining, you can predict rabbit dinner.  The odds are you will be
     right unless...  You didn't see the hole one jump ahead of the
     rabbit, or you may have overlooked the hawk already stooping on
     the rabbit.  All of these, coyote, rabbit, and hawk, are living
     creatures, self-directed by minds, so we must consider these
     possibilities too.  The coyote may become a vegetarian, the
     rabbit may take a quick course in judo and the hawk may become a
     guru and announce that she has become a butterfly.  The future
     will probably be a continuation of the past, what is in motion
     will probably stay in motion, but so long as minds are a part of
     the future, the future is changeable.  The ability to change is
     the chief attribute of a mind.

                                                                             876

          So, if I'm right any vision of the future, even if it cannot
     be totally exact will be of value to me.  If I'm wrong and the
     future is fore-ordained, prearranged, fated or kismet, I would be
     wasting my time even considering it.  The worst part of that is
     even my wasting my time must also be fated.  I don't believe
     that, but it is a consoling thought when I've lost the rent money
     shooting pool.

          Now the last question.  This one can be public or private as
     you prefer.  I can't see how the answer or how you answer would
     in itself cause any real trouble.  Oh, those who agree with your
     answer will call you wise and those who disagree will call you a
     blind fool, but that goes on all the time anyway.  The question
     is this:  How did some of the old-timers in the game of
     prediction roll up their impressive scores?
     There was the oracle at Delphi, the Roman spurinna, St. Malachy,
     and Coinneach Odhar the Brahan seer;  they all rolled, so far as
     we know, a perfect score.  How did they do it?  Or did they?  It
     may well be that their hits have been remembered and their misses
     swept under the rug.

          Then there are others; Nostradamus, Homer Lee the hunch-
     back, Roger Bacon and Robert Nixon the cheshire idiot, to name a
     few.  These all proved quite accurate after the fact.  That is,
     their pre-dictions have been seen to be accurate after the events
     predicted have come to pass, but difficult to understand before
     they happened.  This in spite of the fact that both Lee and Nixon
     were quite plain spoken.

          Some have had dream visions, some have been suddenly granted
     knowledge, some have had visions in trance and some of them were
     correct. Others by the same methods or means have been totally
     wrong.  Is there a way to tell the true from the false before the
     predicted event either comes to pass or passes beyond
     possibility?  If so how?  Did they, the visionaries whose visions
     were accurate beyond the laws of chance, see the real and only
     future, or the most likely future?  Did they perceive the causes
     in their times and follow them logically to their final efforts,
     or did they physically go forward in time?

          No big deal, but something to while away the hours when the
     snow keeps all but those employed outside (and brave fools)
     isolated by the fireside with nothing but a bunch of books to re-
     read and the idiot box to look at.  When the white blanket cuts
     us off from society it is well to have something to occupy the
     mind.  Figuring out the prophets of old ought to last even a busy
     mind through a day of blizzard.

          Any way, let us have a bit of prophetic prediction from the
     readers. I have no doubt that there is at least one Michel de
     Nostredame out there and probably several William Millers.
     Miller, if you don't know, was the gent who predicted the end of
     the world for Oct. 22, 1844.  If you haven't noticed, he was
     wrong.  Let us hear a word from the future from these Rocky
     Mountains.

                                                                             877

          The snow grows deeper up in the hills; old Yuler skiis over
     the mountains and through the canyons, his long red cap trailing
     behind like the tail of a comet and his merry laugh ringing in
     the crisp air.  Yuler of the winter stars, friend of wolves,
     fools, drunks and children - enemy of armies, noble princes, and
     "the brave of mouth, coward of heart", - may he take a liking to
     you.  Even more, may you be the sort of person he likes,
     cheerful, full of laughter, not boastful, simple of heart, open
     of mind and blessed with a generous giving hand.

          Be of good cheer dear friends; listen to the voice of our
     Mother.  The longest coldest winter will end one day in spring.
     However deep beneath the snow the seeds are buried, in time the
     flowers will bloom again.  I don't need a crystal ball to see
     some rough times ahead.  Times are hard and getting harder, but
     we humans have weathered some bad times getting this far.  We can
     make it.  My blessings on one and all, with which words I do part
     now from thee.
     __________Buck Jump
     .......from RMPJ 12/86

                                                                             878

                                 THE HERETIC'S CORNER
                      Copyright (c) 1987 by Buck Jump

          Greetings my Pagan friends; may your Gods be well disposed
     to you.  May the smoke go lightly up your chimney, taking the
     ills and sorrows of your house with it.  May your wood pile
     diminish slowly and your fire kindle quickly.  May you not lack
     for ale nor friends to share it with.

          Yule has come and passed, the sun has once more turned North
     and the short winter days grow longer.  For all that, the wolf of
     winter howls the louder around our doors.  The sky holds a
     promise of spring; the wolf howls louder and prowls closer around
     our doors for he knows his time is short.

          We people of the North Intemperate Zone are the children of
     the seasons.  Our special magic is weather magic.  Out of the
     cold hard winter and the hot blazing summer we have fashioned our
     arts and our inventions.  All the strength under the sky is of no
     avail without some-thing to push against.  Yet for all our clever
     inventions we are still shaped by the seasons, ruled by the
     weather.  here in the rockies, all our promises and our contracts
     carry the unspoken clause, "If the road is open and the crick
     don't rise."

          Our Mother the Earth speaks to us by the seasons, in the
     ever changing, ever repeated weather.  Hereabout when Mother
     speaks all men listen.  Now in the hard season be-tween the
     winter solstice and the vernal equinox the lesson Mother teaches
     is one of patience and introspection.

          Consider, my friends, how it is this time of year.  We walk
     abroad in a world that seems dead, or at least dormant and
     sleeping.  Yet out of this seeming death will spring the life of
     the summer to come.  Life into death, death into life the seasons
     roll on.  Under the frost the seeds of the plants to come are
     waiting.  Deep in their roots the grass and the greenwood trees
     are gathering strength for the green to come.  A person who won't
     learn from nature won't long cast a shadow on the earth.

          Now is the time for planning and preparation.  Now, when
     every thing is moving slowly is the time to set our minds for the
     quick decisions to come.  The time to plan for a journey is
     while the road is blocked with snow.  Perspiration without
     preparation is a waste of effort.  Now in this quiet time we
     should prepare for the busy season ahead.  In this life the quick
     and the dead are judged.  Those who ain't quick are judged dead.
     True enough, but quick alone won't get it.  The frog that means
     to survive must be ever ready to jump, but he has to jump in the
     right direction.  Old Blue Heron gets many a meal from frogs who
     jump the wrong way.  We live in a hard world where to do nothing
     is to die, and to do the wrong thing is suicide.  The eyes that
     look not ahead are soon stopped with grave dust.

                                                                             879

          Look into the future to plan for the future, but don't
     forget the past.  Old defects and mistakes are a better teacher
     than old triumphs.  Remember what went wrong in the past, so it
     won't go wrong again.  Anyone alive to read these words must be
     at least fair at for-seeing the future, or have luck beyond the
     ordinary.  Now is the time to get out the crystal ball, cast the
     horoscope, shuffle the Tarot cards, consider the predictions of
     sages and experts, read the record to establish a pattern, and
     then meld them all into some sensible plan of action.  It's not a
     bad idea to have a contingency plan or two on hand just in case.

          Enough of this, I am beginning to sound like a guru, and I
     only meant to pass the time of day.  I have no certificate of
     appointment signed by the ultimate and witnessed by our Mother
     the Earth appointing me councillor to the human race.  No, I'm
     just the asker of questions, and I don't need an appointment for
     that.  Does a bird need an appointment to fly?

          Don't pay too much attention to me, or to any other tribal
     elder.  We are all of us ever tempted to sit in the seat of the
     oracle, and reveal to the young the words of the Gods, that we
     heard in the age we call golden.  If the elder is really good at
     it he can even recall an age when every goose was a swan and
     every goat a gazelle.  The flower children who said "don't trust
     anyone over thirty" had good reason for saying it.  I would add
     "Don't trust anyone under thirty, either."  If you can't trust
     your own observations and intelligence, you have a real problem.

          I trust you to know the difference between gold and bull-
     plop.  I will propose questions, you will have to find your own
     answers.  If I, or any other old crock,knew the answers to all of
     life's questions, do you think we'd be here casting our pearls of
     wisdom to the winds?

          When, and if you have a bit of time to consider general
     questions, after considering your own specific problems, here are
     a few good ones.

          What should our relations be with one who has gone wrong?
     We should love all life, even the self made mess, the scoundrel
     who knows no law save his own appetites, the seeker after free
     lunches, the T.V. evangelist and all the self proclaimed "great
     leaders".  We should love them, but how close should we get?
     Holding hands with a fool who insists on standing under a tall
     tree during a thunderstorm just isn't bright.  The laws of nature
     have no pity, and being an innocent bystander is the most
     dangerous employment known to man.  So the real question is, how
     close should we get?

                                                                             880

          Another to ponder, how far should we go in turning one of
     our fellows from the wrong path?  "No effort to great to promote
     the right" sounds good but is it?  Consider: When does a
     friendly word of warning become a pack of alarmist lies?  How far
     does friendly persuasion go, before it becomes `unfriendly
     coercion?  It's all very well to be the dedicated teacher, but
     when does the teacher become the demagogue?  How far can a
     teacher go before he is interfering with the student's free will?
     Where does seduction end and rape begin?  Just how far can one go
     in correcting a friend gone wrong without buying in to a real bad
     deal?  I was once picking apples with a fellow who was color-
     blind.  With the best intention he picked a small round hornets
     nest.  We learn by observation.

          Here's one to ponder on long cold nights when old Fenris
     howls outside the door, and ghost lights gleam in the northern
     sky.  Can right ever be wrong?  At first glance, it looks like
     the Old Heretic has drunk too deep from the good plum wine.
     Could be, but consider before you judge.  Take for instance the
     statement "The Earth is our mother, we should all love, cherish
     and protect her."  Now, I don't think you can find a sane person
     anywhere who don't agree with that statement, at least in spirit.

          Self-preservation demands that we try to save our home and
     our heritage.  So far so good, but just how far should we go in
     our protecting?  What weapons should we use, and how use them?
     Adolph Hitler had the idea that over-population was our big
     problem, and he set out to fix it.  The laws of nature don't need
     a bunch of petit bureaucrats to enforce them.  No judge and jury
     are needed to sentence a fool to dismemberment for failing to
     show the proper respect for high explosives.  It doesn't take the
     hand of Lud to drown a fool who shoots a hole in the boat.  The
     laws of nature have no pity, you who know better and are in the
     boat with the armed idiot will drown along with him if he fires
     the shot.  The trick is to save the boat.  In a case like that,
     anything that works is right and proper--if it works.  Throwing
     the armed lunatic overboard is fine if you can do it without
     upsetting the boat.
     Anyone can cure a dog of running away by shooting him in the
     head.
     It's a poor medicine that causes more pain than it cures.  It is
     not enough to know right and defend it, you must still be right
     after your defence triumphs.  The end would justify the means
     always, except any end must reflect the means and be a part of
     them.  So I lied a little, right can become wrong.  The real
     question is how does one defend right without destroying the
     right defended?  That's one we all damn well better have an
     answer for every day.

                                                                             881

          These grey days that keep me indoors have gotten me full of
     questions; a house-bound heretic is a menace to man's peace of
     mind.  Here is a question to discuss with friends by the fire
     over a mug of ale.  I toss this in as a gift.  After you have
     discussed the weather and displayed your knowledge of sports
     you'll need a topic of conversation.  That boring lull in the
     conversation is all too easy to fill with remarks about the
     neighbors, and that leads all to often to digging a grave in the
     frozen ground.  So here is my gift to the peace of the
     neighborhood.  When is it proper to work weather magic?

          I won't bore you with a discourse on the ways and means of
     weather magic, they are many and for the knowledgeable person
     they all work.  I know that there are a few world-class weather
     fixers in my audience.  Most of us are somewhere between poor and
     fair at weather magic.  In terms of snow we range from a white
     frost to an occasional ground hider.  The real adept can bring on
     a real road-blocker at will.  The question is not "can it be
     done?", the quest-ion is "When should it be done?"
     Why? Before you answer it might be well to consider another one
     of those laws of nature.  There is one that can be stated
     `whatever you do by whatever means is your responsibility', or in
     the vulgate "if you order it you have to take de-livery on it and
     pay for it."

          My first three questions are intended for private answers,
     I don't want to know your answers, but I hope you do.  As long as
     your personal moral code doesn't endanger me, I'm in favor of
     you keeping it personal.  I have trouble enough with my own moral
     code.  I'm not interested in yours, but I hope you are.

          I'd like some input on the last question.  If you have any
     ideas on the subject please pass them on to our ever-tolerant
     editors.  We who love our Mother Earth, and practice a bit of
     benign magic owe it to each other and to humanity generally to
     share our ideas.  Some of the magi of the old times seem to have
     worked out the morality of weather magic, but that was then, this
     is now.  Or does that make a difference?

          I have done my best to give you something to think about,
     something to keep boredom at bay and break the monotony of the
     cold grey days.  If this doesn't work you can shovel snow and
     keep your body so busy that your mind won't have time to grow
     bored.  If you don't have any snow of your own to shovel I'll let
     you come over to my house and have at the drifts with a shovel.

          My blessing to one and all; may the green grass of spring
     know your shadow - with these words I do now part from thee.

     P.S.  Women:  Please read mankind for man, and Hers or His for
     his.  I respect all of you persons, but I plead `non culpa' to
     the charge of male chauvinism - I did not invent the English
     language, I only use it.

                                                                             882

                           THE HERETIC'S CORNER
                               by Buck Jump

          Greetings, my Pagan friends; may your Gods be well disposed
     to you; may the bugs flee your patch as from a crow; may the
     gentle rain fall softly on your flower beds; and may your lovers
     be all you wish them to be.  Now at the season of long lovely
     days and short passionate nights, when our Mother the fair Earth
     is at her richest and most bountiful, it is hardly the season for
     deep thinking.

          When nature is at its very best and the season most
     enjoyable are we not all of us tempted to shut of maymental
     processes and enjoy life in a purely sensual mammalian way?  Of
     course we are, to do less would be an insult to creation.

          At this glad time, here comes that old pest, the heretic,
     like the ghost at Ceasar's feast.  Consider, dear friends, even
     as the screech owl is put into this world to scare goose bumps on
     our backs, the here-tic is put into the world to ask hard
     questions and discomboomerate the quiet mind.  The only place on
     this sweet earth where we can look for a quiet unchanging stay is
     a graveyard.  It is so with me, even as with you.

          The other day when I was minding my own business [a most ha-
     zardous occupation], a stranger came to me with a request.  He
     wanted me to magically restore to him a lost love.  It seems that
     he had, by his own actions, turned his lady's love if not to
     hate, at least to an active dislike.  He was sorry.  He knew it
     was all his own fault.  He agreed that she was justified in
     leaving him.  He beat his chest and cried `mea culpa', but he
     wanted her back, and he wanted me or someone to, as he put it,
     "push the right button", and change the situation.  Before he
     came to me he had been to a friend of mine.  The friend is a
     scholar and practical magician who is rather more daring than
     most- he had by magic means caused the lady to recall the best of
     the past.  With that, the lady consented to talk with her ex-
     inamorata, and discuss, in a civilized fashion, her decision to
     be done with him.  At that, the magician bowed out.  He pointed
     out to the petitioner that from there on, it was up to him.  My
     friend maymagician can be, when he has to be, a most impressive
     man, and I gather he dismissed the `lorn lover' with a definite
     dismissal.

          Then he came to me.  I pointed out that there ain't no free
     lunch in the universe and I had no intention o    making on a
     karmic debt of considerable proportion for his possible benefit.
     I told him that it is easier to move a mountain than to move a
     human mind if it will not be moved.  I told him that he was
     trying to find someone to do for him what could only be properly
     done by himself.  I pointed out to him that his situation was an
     effect of a cause, a cause that he was responsible for.  I told
     him that magic is fine as a last resort, but hardly to be
     considered as first aid.  I told him ......  I wasted my breath.
     Such a one hears only what he wants to hear.

                                                                             883

          The petitioner only said, "I just need someone to push the
     right button - she used to love me.  I am not asking much, I just
     want things to be like they were."

          I refrained from pointing out that Hitler could have said
     the same thing in the bunker.  Then he said, "I am willing to pay
     you.  Just tell me how much it's going to cost." Some things are
     an insult from a knowledgeable person, and a joke from a fool.  I
     laughed.  He was the sort who would ask "How much?", referring to
     one's head.

          Now I am, I think, a reasonable sort, patient, and in my own
     way polite, but enough is enough, and this chap was rapidly
     becoming too much.  I told him flatly, that I was not about to do
     any button pushing.  I gave him what I felt was good advice.
     That is, I told him that if he was determined to further his
     amours by magic means to learn to do it himself.  I referred him
     to a most knowledgeable teacher.  I was in that way certain that
     he would either learn what was involved in his request and give
     it up, or more likely abandon the whole thing as too slow and too
     difficult.  (The teacher informs me that he never bothered to
     even go around to see what the teacher had to offer.  A case of
     "Gimme my daily bread, I'm willing to wait with my mouth open".)

          Then he countered that if I wouldn't "push the button" could
     I refer him to someone who could, or would.  I inquired around.
     One col-league I know is willing to try just about anything.  He
     once did a weather spell out on the high plains in tornado season
     and another time worked a charm to rid a field of grasshoppers in
     hail season.  I add, both were successful in a disastrous way.
     When I contacted him with the case, his words were, "I'd like to
     but I'm going on a trip to South America."  Surprised, I asked
     about the trip, adding I hadn't known about it.  He replied, "I
     didn't know about it either, but if that dude shows up here, I'm
     going!"

          Failing to find a genuine scholar and practicing magician
     to attempt the matter, I tried a couple of unethical charlatans.
     In view of the fact that the petitioner was a large muscular sort
     who would expect instant results, they regretfully declined.

          I was beginning to feel like Sinbad the Sailor when he
     carried the old man of the sea piggyback around the island.  At
     wit's end (where I have lived for years), I suggested that he try
     religion.  I offered to introduce him to some nice Pagan folks,
     or even get him in touch with some T.V. type evangelists.  He
     refused on the grounds that they would be too slow and uncertain.
     He wanted instant gratification.

          At last, thanks be to the power that watches over well-
     meaning fools like me, another lady hove into sight, and he took
     off in her direction with deep breath and flashing eyes.  This
     sad fellow is but one of many I've had my misfortune to meet.  I
     am sure most of you could recount similar sad males.  We'll all
     have to get together and I'll haul out the portable wailing wall,
     and we can share a cup of tea and all sympathize with each other.

                                                                             884

          I wouldn't have bored you with this all too familiar tale
     except I have a question.  How does one deal with such people?
     Is there some way to tell a person with a real problem who can be
     helped from the person who has an endless amount of wants and no
     energy to help himself?  That is, some way, without finding out
     the hard way?  I can handle skeptics (I am one myself), I can
     handle cynics, I can handle atheists and deal with convinced true
     believers of all sorts, but how do I deal with a person who
     believes that I can work miracles?

          One question leads to another.  I have a few more on the
     same line.  How comes it that as soon as people, some of them at
     least, find that one is not part of some main line orthodox
     church, they straightway want you to work some magic?  Are Roman
     Catholic and Episcopal priests pestered by miracle seekers?  Are
     T.V.  evangelists?  If not, why not?  They deal in magic as much
     as any Pagan or free thinker.  Is the prevalence of lazy
     freeloaders the reason that Christianity for the last fifteen
     centuries or so has been down playing the magical basis of the
     early Church?  This is a topic worthy of our consideration.

          Another question comes to mind at this point.  A question
     about magic in general.  I am sure you know what magic is, just
     is I am sure I know what it is.  The definitions are many and
     varied, but they all basically state in one way or another, that
     magic is the practical side of religion, and the practice of
     magic is the art of causing changes in the tangible by intangible
     means.  Or, to put it another way, magic is a mental way of
     changing the physical by means o    the spiritual.  That is what
     magic is, no question there.  The question is what does the
     uninitiated, uninformed layman think magic is?
          If you are going to make a living repairing televisions and
     radios, it is not enough that you know electronics.  You must
     also know what your customers believe about electronics.  The
     degree of success in the TV-Radio repair business is generally in
     direct proportion to the amount of customer knowledge the
     proprietor of the business has.  The rule is, if you deal with
     the run of humanity, you must understand the general run of
     humanity.  You must not know only what you know, but also what
     people ignorantly suppose you know.

          I pass this bit of wisdom on to you, for I think it has
     value to any serious student of matters intangible.  An old
     doctor of medicine told me this some forty years ago.  The
     occasion was a patient of his inquiring about an operation for a
     then inoperable condition.  I, only an army medic, was astounded
     at the fellow's ignorance and when the Doc and I were alone, said
     as much.  "Son," the old doctor said, "Here is something to
     remember  Anything that works that you don't understand is magic
      and a magician can do anything.  That's not the truth, but
     ninety per cent of the human race believe it is." That is how
     people who have never studied the arts of magic see it.  To them
     it is a power without cost and without limit.

                                                                             885

          Now, the final question for this time is, what should we do
     about this situation?  How should one handle a request made in
     good faith, to do something clearly impossible?  Don't tell me
     the answer is nineteenth century elitist secrecy.  Even if one
     is a member of The Mystic Confraternity of the Aureate, six
     fifteen A.M. some well intentioned ill informed citizen is going
     to crawl out of your woodwork either begging for a miracle or
     demanding one.  Secrecy restricts the free flow of information
     and the cross fertilization of ideas, besides which it don't
     work.  I fear that people more or less like the chap I described
     at the start of this will ever be with us.  What can we do about
     them, how should we do it?  I am as always serious with my ques
     tions.  If anyone has some idea on the subject please let us all
     know.  Write the editorial staff of the RMPJ.  Don't hide your
     light in this dark world.

          Now, having done my best to dispel the boredom of too much
     of a good thing, I part now from you.  May the sunshine fall
     softly on you, tanning but not burning.  May our sweet Mother the
     Earth long know your shadow.  May you go ever with the current of
     the power of the Absolute.  My blessings on one and all.
              (c)1986, by Buck Jump  .........from R.M.P.J. 8/86

                                                                             886

                               THE HERETIC'S CORNER
                          Copyright 1987, Buck Jump & RMPJ

          Greetings, my Pagan friends--may your Gods be well-disposed to you.
     May the rain be sufficient unto the needs of your gardens but not so much
     as to change the creek bottom geography.  May the fish be attracted to your
     bait and the deer flies and mosquitos find you nauseating.

          Now is the sweet season of our year when our sweet Mother the Earth is
     at Her most satisfying, must nurturing aspect.  Ripe Summer just a moon to
     come, Spring with her fickle teasing just a moon past.  Now the days are
     long and our thoughts are longer.  The nights are short and our sorrows
     even shorter.  To add my blessing to the blessing of being alive in this
     glad season would be to lay a penny on a gold-piece.  Rejoice and be glad
     that you are alive in this season.

          According to my Almanac, which holy writ I have so far found to be
     true, on the night of June 25 the Sun and Moon will both be in Cancer.
     That night if the clouds are not intervening we will be treated to the
     sight of the new moon with the old moon in her arms.  The earth light then
     is so bright on the moon that we can see it from here.

          The Teutons call it the geigenschine, and, in the old times at least,
     believed it was the time when one might peer through the veil of time, to
     see both past and future.  The Celts held that the new moon was pregnant
     with the harvest to come on these nights.  Those who follow the seasons in
     their doings hold it a grand time for beginnings.  A good time for marrying
     and giving in marriage.  The Hebrideans hold it to be the luckiest of times
     for launching a fishing boat.  Come to think about it those two things are
     not very different.

          Any way it's a fine night for a bonfire and a picnic.  I must confess
     in my own case it's hard to think of a night that isn't good for a fire and
     a feast, but when the new moon holds the old moon in her arms seems the
     best of nights for partying and feasting.  It is a time without equal for
     blessing ceremonies -- especially ceremonies to bless the beginning of
     something.
     Most of you, I am sure, know more about this than I do, but I thought I'd
     just give you all a gentle reminder.  Another thing -- it is generally said
     to be ill luck to start the new cider in the fall with over half the old
     cider still not drunk.  Party time, friends!!

                                                                             887

          Now I may seem to change the subject.  I have found that only the
     Absolute Ultimate Intelligence and the tables of mathematics can be trusted
     totally.  That is why I trust the Almanac, the axioms of geometry, and the
     equations of physics more than the revealed words of all the prophets.  Not
     that I think prophets are liars, far from it, but one man's truth may be
     another man's fairy tale.  If you don't think that is so, consider:  Three
     honest, fair, sober citizens witness the same event, say a wreck on the
     highway.  One is a farmer from the San Luis Valley, one a Denver truck
     driver, and one a sheep herder from Craig; they tell their story in what
     they all fondly believe to be standard English.  What do we hear?  Three
     different stories that don't even seem to concern the same event.  Now take
     three metallurgists, or chemists, or physicists - any three people all
     knowledgeable in the same physical discipline.  Let one be a Swede, one a
     Chinese and one an American; let them all make the same observation and
     report on it each in his own language.  The equations they use explaining
     the observation will be identical.  That is why I hold Almanacs and such to
     be holy writ.

          Interesting, but what has that piece of information to do with a feast
     by a bonfire or a ceremony under the new moon?  Music is what.  Music is
     that form of mathematics that describes and evokes emotion.  A ceremony
     without music is like a feast without food, a confusion in terms.

          I can't speak the highland Gaelic, but when a good piper blows "I will
     see ye no the more" I understand what it is to go bravely into a battle
     knowing you won't win, and can't win, but can't avoid either.  They had no
     piper, but I wonder if someone didn't whistle that sad brave tune inside
     the Alamo that morning when Santa Anna's trumpeter blew "Death and Glory."
     A native American blowing on a bone flute can tell you more about the Hopi
     nation and what the coyote's song means than a whole library full of
     anthropological studies.  A classic Chinese orchestra playing "Dragons
     Crossing a River" will put you more in tune with China than a year spent
     studying Kung Fu Tse in translation.  A drummer from the Congo banks and a
     drummer from the Shetlands don't have the same beat, nor do they carry the
     same message, but each can understand the other.

          Magic is at least in part emotion, a mood-thought or as we say in the
     country `you have to hold your mouth right.'  So if you do plan some
     ceremony for the night of the double moon, give a thought to the music.  It
     is not enough that a ceremony "work" it has to "work right."

          Now for my question.  I am not just being silly with this, I ask it in
     hope that we can establish some uniformity of terms.  At the night of the
     new moon we who count time by moons begin a new count.  Different folk in
     different places name the moons differently.  That is, the full moon
     occurring when the Sun is in Cancer or first after the Summer solstice is
     called Green Corn moon, Catfish moon, Strawberry moon, or First Heat moon,
     to name only a few designations.  I am not trying to establish any
     uniformity in these names.  As the heart feels let the mouth speak.  Any
     way a list beginning with the Full moon next after the Vernal Equinox is
     easily translated from one name system to another.

                                                                             888

          What I'd like to know is something else.  The other day I was playing
     trivial pursuit and one of the questions was "what is the second full moon
     in a month called?  I missed it.  The answer was a "blue moon."  I lost
     fair and square, a game is played by the rules of the game and damn the
     facts.  In fact, a blue moon occurs whenever there is a cloud of volcanic
     dust in the stratosphere. We had several after St. Helens blew up.  There
     were some emerald sunrises at that time too.  We had `blood on the moon'
     some fifty years ago during the dust storms.  That red moon phenomenon
     occurs during forest fires too.  Signs in the moon of impending doom and
     disaster are too well known to warrant comment, so I won't make any.

          What I want to know is what does one call the second full moon
     occurring in the passage of the sun through a single sign of the Zodiac? In
     four full years there are 48 sun signs, but 49 full moons.  What does one
     call that extra full moon?  For instance it happened now would it be
     "second full moon", or "early currant moon", or "more catfish moon", or "If
     you didn't catch 'em last time moon get 'em now moon"?  Being as I'm not
     color blind I know it's not a "blue moon" but what is it?

          So dear friends the year rolls on.  Enjoy the good green days when
     Summerland is here and not hereafter.  To look ahead at the cold to come
     will spoil the enjoyment of Summer but it won't make Winter any less sharp.
     So enjoy the sweet days while you may.  May you so live that the Summer
     days will live in your hearts throughout the whole cycle of seasons and be
     with you even when you pass this way again.  May our Mother bless you and
     guide you.  With these words I do now part from thee.
                                                                     --Buck Jump
 

                                                                             889

                           THE HERETIC'S CORNER
                           (c)1986, Buck Jump

          Greetings, my Pagan friends; may your Gods be well disposed
     to you.  May your harvest be bounteous, may your winter meat be
     fat and easily gotten, and may the autumn sun warm you for the
     cold to come.

          Now is the time of the grand payoff when what we have worked
     for throughout the long summer is at last laid in the granary.  A
     little while to enjoy the sweet earth, the time between harvest
     and wood chopping. Our Mother is especially sweet just now - past
     bearing but not yet the wise old grandmother, our Earth is still
     warm with passion, a lover of pleasure without consequence.
     Autumn is the year's reward.  May yours be rich and filled with
     ecstasy.

          The black birds flock for the long trip south; the wild
     geese return from the arctic barrens.  The coyotes sing their
     wild song of life and love.  A night wind rustles the drying
     leaves under the Hunter's moon, and I hear the horn of the wild
     hunt rushing over the land.  The veil between the worlds grows
     thin and the past comes back into the present.

          There is a sweet nostalgia in the past.  Old loves still
     warm the cooling blood; old triumphs still make the heart beat
     faster; old mistakes still bring a blush to the cheek.  "Old
     mistakes", as the English sailor said in the Japanese bath house,
     "Aye, there's the rub."
          I hope the wild hunt in passing your house, starts only such
     game as you will want to see.  I fear that old Herne has started
     a hare in my woods that I neither knew was there nor wanted to
     see.

          My Pagan friends, forgive me... I goofed.  Mea Culpa, and I
     should have known better.  At least I give thanks that I can
     acknowledge my goof before it goes farther, and thanks too that I
     haven't entirely dislocated my arm patting myself on the back.

          When last I wrote in these pages, I suggested that we all
     work some magic to put an end to senseless violence.  I thought I
     was being reasonable, I thought my idea would perhaps inspire an
     outpouring of spiritual power that might well improve our common
     environment.  It seemed like such a good idea.  I was proud of
     myself.  Well, pride goeth before a forced landing.

                                                                             890

          I have a friend with whom I've debated many an issue of
     moral philosophy over many a cup of coffee. He shall remain
     nameless here, but I can identify him as a Talmudic scholar who
     has taken a post graduate course in human nature in the "second-
     hand" business.  He is a master schooled in both theory and prac-
     tice.  As soon as you issue of the R.M.P.J. came out, I
     rushed down to the coffee shop to gloat and play `one-up' with my
     friend.  I went in like a falcon and got shot down like a goose.
     He read my prose carefully, and re-read parts of it.  He is a
     scholar and a gentleman.  The former kept him from agreeing, the
     latter kept him from being nasty about it.  Every philosopher
     should have such a friend, someone to keep our feet on the
     ground.

          "I agree with your position", he told me, "I think you have
     a noble idea, but your first premise is false.  There is no
     senseless violence -- all violence seems sensible to the one who
     does it.  Now you, I, and every well intentioned reasonably
     intelligent person must agree the examples you cite are
     senseless.  To us they are senseless, but to the people who did
     them they were sensible."

          Then he proceeded to show how, from the warped viewpoint of
     these violent people their actions were, to them, both sensible
     and justified.  He convinced me that I was making a moral and
     value judgement rather than a positive statement of natural fact.
     In order to achieve what I wanted, I now realize, would require
     some drastic reshaping of a lot of minds, an overhaul of millions
     of psyches.  I didn't realize what I was asking.  Well, when I
     dream, I dream big....

          If all the moral philosophers, gurus, religious leaders,
     prophets and shamans who have tried and failed to re-shape
     humanity en masse were gathered together in a single place, it
     would take a Texas wheat field to hold them.  In order to stop
     senseless violence it will be necessary to get everyone to agree
     on what is senseless.  I know what is right, you know what is
     right, but that wierdo next door has some other idea.  Before we
     can feel safe around him we have to get him to agree with us.
     I'm not too optimistic about a mass mind change even by magic.
     It is worth a try, but recall - in the past, some real eternity
     class magicians have tried and failed.  Some of those old boys
     could control the weather, transmute metals, turn juice or water
     in to wine instantly and levitate, but they couldn't change the
     mind set of mankind.  It's easier to move a mountain than a mind.
     To use force either real or implied, either physical or social,
     is only to replay the inquisition, and we've already had too many
     remakes and sequels to that.  Education seems to be the only
     method that works, and that's as slow as evolution.

                                                                             891

          Right and Justice are not to be had in job lots, even with
     magic.  Every case must be approached individually one by o@e.
     To change minds in mass lots can be done magically; however
     people who are so changed are not really changed, but only
     suppressed -- what you get are a bunch of zombies.  So far as I
     know this sort of thing is only done by magicians on the dark
     side.  Adolph Hitler and Jim Jones are two examples that come
     readily to mind.  For all I know both of the named examples may
     well have started with the highest motives.  When you start
     superimposing your mind o@ the mind of another or others, things
     have a way of coming unglued.  History is full of examples of
     groups that acted with one mind for a while and then unravelled
     when the guru leader either died or ran out of gas.  No my
     friends, it won't work, even with the noblest of motives it just
     won't work.

          I knew all this from long ago, but I was misled as to what
     was going on.  I thought the senseless violence I saw around me
     was from some outside source.  A mad spirit, a virus or some sort
     of "dis-harmonic vibration".  If that were the case my idea would
     have been a good one.  On the off chance that something like that
     is now afoot in our world a general intention for reason and
     against violence can't hurt, and may well do some constructive
     good.  I'm all for anyone who tries to clean up our environment,
     seen or unseen.  Considering the sort of good folk who read the
     R.M.P.J. I'm not too worried that anyone who read my last little
     effort will be misled by it.  I fear that at worst, those of you
     who followed my suggestion may have wasted both time and effort -
     - I hope that at best, you may have done some good by promoting
     reason and discouraging confusion.  Cleaning the house won't stop
     a fire, but it will lessen the chances of spontaneous combustion,
     and make a fire easier to fight if it does break out.  As I see
     it, my mistake was in supposing we all have more or less the same
     values and in externalizing he source of senseless violence.

          Enough of apology and explanation.  Breast-beating and
     patting your back are both good exercises   .....in futility.
     One good bray from the donkey, o@e good hoot from the owl, and
     then back to work.  We are still at risk from some angry fool
     armed and dangerous.  What can be done?  What should be done?

          I can think of several things to do.  First, learn to
     perceive the violent odes.  Some of us can see auras, some can
     pick up on "bad vibes", some can "smell" trouble --  however,
     whichever, my advice would be to use it.  An antelope don't long
     survive in the veldt without looking, listening, smelling and
     generally  keeping on the alert.  Second, surround yourself with
     protection.  Some walk in a sphere of protection, some are guided
     by some unseen force, I rely on my guardian spirit, guardian
     angel or however you call her.  In any case, whatever protection
     you have, use it.  Whatever ceremonies, prayers, incantations or
     deep meditations you use, don't neglect them.  That is about it.
     We're back where we were when we wore fur bikinis and hunted with
     stone-tipped spears, but haven't we always been there?  Safety
     is, in this life, I fear only an illusion.

                                                                             892

          One thing more we can do, and should do -- we can teach.
     Part of the debt we all owe to life is to clean the place.  Non
     only should we pick up the trash, but we should also clean up the
     vicious bull-shit wherever we find it.  Like it or not we are all
     teachers.      Whatever we do, whatever we say is part of the
     lesson we teach.

          Before all the Gods I wish I had some magic formula to give
     you that would clean up the world both seen and unseen, but I
     don't.  The life of mankind is a hard road to travel, that is why
     the ultimate designed a hard bunch to travel it.  My blessings on
     you one and all.  May you find enlightenment.  You are smart, may
     you find wisdom.  Let this subject now be closed between us.  If
     you have any ideas on this subject pass them on to our long-
     suffering editors.

          Now it may be that I can resume my clown suit and once more
     arm myself with my gadfly stinger and get back to the heretic
     business and leave metaphysics to those better equipped to deal
     with it.  A silversmith shoeing a horse rarely does a good job of
     it.

          In the spring the wild plums were a'blooming.  White
     blossoms on the bough, lace for the bride.  In the long summer
     the little green plums grew and changed to a lighter green color.
     When the first frost was still up in the high country the plums
     grew sweet and turned a lovely purple-pink shade.  Then at the
     time of the autumnal equinox, they were picked and crushed.  Now
     the new wine works behind the air seals in the fermenter.  The
     promise of spring blossoms is redeemed in the good strong wine of
     winter.  What we learn in any one place we can use in another
     place.  The wild plums are a part of life; from them we can learn
     about other parts of life.  When the wine falls clear, a drink
     all around, a toast to life.  May we all go our separate ways
     bound for a common goal.  May the flowers bloom where we have
     passed.  Go in peace, well disposed to your fellows.  With these
     words I do now part from thee.____Buck Jump
     .......from RMPJ Oct '86

                                                                             893

                                  THE HERETIC'S CORNER
                                Copyright 1987, Buck Jump
                          and the Rocky Mountain Pagan Journal

             Greetings my Paganfriends; may yourGods be welldisposed to you. May
     the breeze  of Autumn cool your  sun-browned skin while the  heat of summer
     past  still warms  your heart.   May you  find pinon nuts  in plenty -don't
     forget to leave a  few for our furry friends.  May the cider of your apples
     be finer than the best champagne.  May the  sacred blue corn from your corn
     patch be enough to see you through the winter, enough to plant next spring,
     and still  enough to make  cornbread for  all your friends  when your  next
     year's corn is as high as your knees.

             The full moon of Libra  rides now in the sky.  The  Blood moon, the
     Hunters' moon, time  for such  of us as  are not vegetarians  to go on  the
     hunt.  Now is the time to make proper apologies and then lay in  the winter
     meat.  The fine days of Autumn are upon us.  Enjoy the beauty of the season
     even as you work like  one bailing a leaking boat in the middle  of a large
     lake, to prepare for the cold to come.  These are fine days, these are hard
     days.  Our Mother the Earth loves us, but she is a stern parent.  It's work
     or die for us  Her children.  Be glad that this is  so; if Mother only gave
     what a bunch of spoiled brats we would be.  So dig your potatoes  and while
     you dig remember the folks  who held this land  before us.  Bless them  for
     the  potatoes and the sacred  blue corn.  Tread  lightly on the ground -who
     knows whose graves we walk upon.

             The  other day a lady inquired of me  as to where to get some clear
     quartz  crystals.  I  referred her to  a couple of  rock shops that  I have
     found to both reasonable and reliable.  In the course of our talk she began
     to question me about the ghostly and magic qualities of crystals generally.
     I had  to tell her  that as to  crystals, my knowledge  was rather  like my
     knowledge of electronics-- purely academic.  I know that both are useful in
     the hands  of one knowledgeable  about them,  and I know  that I am  not so
     knowledgeable.  I advised her to get some of the good  books on the subject
     and to enroll in a class to study that discipline.

             I wonder  why it  is that  people assume that  because I  have some
     incomplete knowledge of magic  sticks and enchanted rings that I would know
     about  crystals. Some  folks  suppose  that since  I  can  play a  mountain
     dulcimer I can  also play an indian flute - I  can't.  Do they also suppose
     that  a  stone mason  knows  the  cabinet  maker's  trade?    Most  of  the
     definitions of magic I have read were written by magicians,  from within as
     it were.  Here is  one written by one not at all knowledgeable about magic,
     from  without.  It is this, "Magic is anything that I don't understand that
     works."   It also has  a corollary: "A magician  can do anything."   That's
     another  good reason to soft-pedal your  pagan beliefs.  Besides the people
     who want to throw  stones at you, you have  to contend with a pack  of nuts
     who expect you to turn their leaden lives into fine
     gold with no effort on anyone's part.  I digress, but I feel this paragraph
     may be of use to you.

         So back to my conversation with the crystal seeking lady.  She next
     remarked that  I probably had  never had a lucky  piece nor a  lucky stone.
     Again, I surprised her.  I told her that I had several such.  That led to a
     discussion  of lucky  stones in  general, and  the difference  in crystals,
     metals, and shapes that will work for any knowledgeable person, and special
     talismanic  tokens that have power usable only  by an individual or a small
     group of people.

                                                                             894

             A true lucky stonehas a value,at least to itsowner, that hasnothing
     to do with its price.  A natural crystal has a price fixed more or less in
     relation to its value.  Such a stone is rather like any other tool or piece
     of  equipment.  Personal  lucky stones are  another matter - I  know a good
     deal about  them, learned by both  study and experience.   Any solid object
     may be a  lucky piece.   Usually  it is  a natural  object, but  it can  be
     something manmade.   There is extensive literature on the  subject.  If you
     are  interested you can  look up talismans,  mazels, gluckenstinen, destiny
     stones, Indian medicine rocks,  lucky stones, they are all  the same thing,
     no  matter the  language.   I personally  prefer "lucky stone",  the common
     American  term, and  why  not?   I  am  a common  American.   So  much  for
     nomenclature, how do they work and where can you get one?

         As for the first question, life is too short to give a good positive
     answer.   I have a private guess, but for  anything definite you'll need to
     study   cosmology,  physics,   metaphysics,   geology,  psychogeology   and
     "energyology."  If you should come up with a good positive answer, one that
     can be proved by demonstration, please let me know.

             Now for whereto obtain alucky stone or luckypiece.  First,you can't
     buy one - oh,  you might buy the stone,  but the seller loses the  luck and
     the  buyer don't get it.   I guess  it goes back to  wherever it came from.
     Second, you  can't steal  it.   True,  a clever  thief can  lift any  solid
     object, but the act of theft reverses the luck.  If you doubt that, I refer
     you to the history of the Hope diamond.  So, having forewarned you what not
     to do, I'll  proceed to what you can  do.  You can obtain a  lucky stone by
     gift.  You can  be given a lucky stone  provided the gift is made  in love,
     without  fear nor hope of  future favor.   I have one such,  which I got by
     inheritance.  The best and cheapest way to acquire a lucky stone is to have
     it thrust upon you.  A gift from the hands of the Gods, as it were.  To put
     it another way, a lucky stone becomes a lucky stone at some moment  in time
     when you  and the stone  come together in some,  to you, great  event.  For
     example,  bringing  down  a  deer  when  you  are  really  starving;  being
     near-missed by a bolt of lightning; a truly monumental moment of love.

             By wayof illustration, here'show two ofmine came tobe lucky stones.
     The first is a sort  of family lucky stone,  the one I got by  inheritance.
     One day in early June some sixty years ago a gang of relatives were putting
     up the hay crop on my grandfather's farm.  Purely by chance, everyone there
     was a  member of my  mother's family.   You may wonder  what a boy  not ten
     years old was doing  there.  In those days  a kid to load the  stacker pony
     was a regular  part of most haying  crews.  Suddenly  there was a flash  of
     greenish light,  a sonic boom, the earth shook and  a thin wisp of smoke or
     steam rising from the  meadow.  One of my uncles took a shovel and ran over
     to investigate.  A wisp of smoke was rising from a hole in the ground.   He
     dug up  a red hot meteorite, rare  enough in its self,  but this particular
     one is an isotropic form of  copper.  It is somewhat cylindrical in  shape,
     about the size of a large salt shaker.  That is the family lucky stone.  It
     has  been  handed down  in  the  family ever  since.   All  I  can  say is,
     comparatively we have had better luck  since then than most other families.
     The  keeper or custodian of the piece  has always been favored with unusual
     good fortune.

                                                                             895

         The other that I will describe is a piece of red and white Oregon beach
     agate.  It is about the size of the first joint of my thumb, polished and
     shaped by the random  tumbling of the waves and  sand - it seems to  have a
     sort of Salvador Dali  eye on one side.   What a certain lovely lady  and I
     were doing in an Oregon beach cave at low tide I leave to your imagination;
     when  we again returned to the world we  usually live in I was gripping the
     stone in my hand.  My own personal love charm.

             I know a manwho carries with himeverywhere a watch, meltedand fused
     into a  worthless chunk of  brass, but still  recognizable as a  watch.  He
     found it smoking  in his pocket as  he hastily shed  his pants after  being
     knocked off his feet by a bolt of lightning.  That is his lucky piece.

             Soit is withall lucky stones,they are souvenirsof a great occasion.
     Magic sticks  are made, the  result of human  intention.  Lucky  stones are
     given or  granted by power or  powers outside the ken  of man.   If you are
     fortunate enough to get one, you will  know it.  We have an instinct  about
     some things.  If you  have one,  guard it well.   Remember,  the difference
     between worthless  and  priceless  is in  that  inner wisdom  that  only  a
     superior person possesses.

         My question this time rises from this: In the regalia and equipage of
     Kings,  the royal orb and  scepter of royalty are  second only to the crown
     itself in importance.  Now what I'd like to know is this... In the old time
     of "the simple rule and antique plan - of him to take who has the power and
     him to keep who can", was the scepter the head man's shillelagh and the orb
     his lucky  stone?   Along the  same line another  related question.   Would
     kings still rule as  well as reign if the scepter were cut with appropriate
     ceremony from a living tree and the orb of power was a true lucky stone?  I
     have noted in history  that royal power began to wane about  the time kings
     began to  rely on courtiers and  craftsmen for things they  had better done
     them-selves.

             It is well to have friends, it is well to be a part of a group, but
     when you inwardly  begin to identify  your self with  some thing or  person
     outside yourself, you  begin to inwardly diminish.  Yours  should be a part
     of you while you have custody of it, otherwise it's  only trading stock and
     capital.

             So much  for magic sticks, and lucky  stones for history and kings,
     autumn  is upon us.  The  wild hunt rides the night  wind, the veil between
     the worlds grows  thin, it's time to prepare for the  cold to come.  Now is
     the time when the long long thoughts rise in our minds unbidden.

         May you have food and fire for the winter and thoughts to meditate upon
     when  your paths are blocked  with snow.   May you be  blessed, may neither
     boredom nor hard living  trouble you, with which  words I do now  part from
     thee.
               ___ Buck Jump

                                                                             896

                           THE HERETIC'S CORNER
                           (c)1986, Buck Jump

          Greetings, my Pagan friends; may your Gods be well disposed
     to you.  May your harvest be bounteous, may your winter meat be
     fat and easily gotten, and may the autumn sun warm you for the
     cold to come.

          Now is the time of the grand payoff when what we have worked
     for throughout the long summer is at last laid in the granary.  A
     little while to enjoy the sweet earth, the time between harvest
     and wood chopping. Our Mother is especially sweet just now - past
     bearing but not yet the wise old grandmother, our Earth is still
     warm with passion, a lover of pleasure without consequence.
     Autumn is the year's reward.  May yours be rich and filled with
     ecstasy.

          The black birds flock for the long trip south; the wild
     geese return from the arctic barrens.  The coyotes sing their
     wild song of life and love.  A night wind rustles the drying
     leaves under the Hunter's moon, and I hear the horn of the wild
     hunt rushing over the land.  The veil between the worlds grows
     thin and the past comes back into the present.

          There is a sweet nostalgia in the past.  Old loves still
     warm the cooling blood; old triumphs still make the heart beat
     faster; old mistakes still bring a blush to the cheek.  "Old
     mistakes", as the English sailor said in the Japanese bath house,
     "Aye, there's the rub."
          I hope the wild hunt in passing your house, starts only such
     game as you will want to see.  I fear that old Herne has started
     a hare in my woods that I neither knew was there nor wanted to
     see.

          My Pagan friends, forgive me... I goofed.  Mea Culpa, and I
     should have known better.  At least I give thanks that I can
     acknowledge my goof before it goes farther, and thanks too that I
     haven't entirely dislocated my arm patting myself on the back.

          When last I wrote in these pages, I suggested that we all
     work some magic to put an end to senseless violence.  I thought I
     was being reasonable, I thought my idea would perhaps inspire an
     outpouring of spiritual power that might well improve our common
     environment.  It seemed like such a good idea.  I was proud of
     myself.  Well, pride goeth before a forced landing.

                                                                             897

          I have a friend with whom I've debated many an issue of
     moral philosophy over many a cup of coffee. He shall remain
     nameless here, but I can identify him as a Talmudic scholar who
     has taken a post graduate course in human nature in the "second-
     hand" business.  He is a master schooled in both theory and prac-
     tice.  As soon as the last issue of the R.M.P.J. came out, I
     rushed down to the coffee shop to gloat and play `one-up' with my
     friend.  I went in like a falcon and got shot down like a goose.
     He read my prose carefully, and re-read parts of it.  He is a
     scholar and a gentleman.  The former kept him from agreeing, the
     latter kept him from being nasty about it.  Every philosopher
     should have such a friend, someone to keep our feet on the
     ground.

          "I agree with your position", he told me, "I think you have
     a noble idea, but your first premise is false.  There is no
     senseless violence -- all violence seems sensible to the one who
     does it.  Now you, I, and every well intentioned reasonably
     intelligent person must agree the examples you cite are
     senseless.  To us they are senseless, but to the people who did
     them they were sensible."

          Then he proceeded to show how, from the warped viewpoint of
     these violent people their actions were, to them, both sensible
     and justified.  He convinced me that I was making a moral and
     value judgement rather than a positive statement of natural fact.
     In order to achieve what I wanted, I now realize, would require
     some drastic reshaping of a lot of minds, an overhaul of millions
     of psyches.  I didn't realize what I was asking.  Well, when I
     dream, I dream big....

          If all the moral philosophers, gurus, religious leaders,
     prophets and shamans who have tried and failed to re-shape
     humanity en masse were gathered together in a single place, it
     would take a Texas wheat field to hold them.  In order to stop
     senseless violence it will be necessary to get everyone to agree
     on what is senseless.  I know what is right, you know what is
     right, but that wierdo next door has some other idea.  Before we
     can feel safe around him we have to get him to agree with us.
     I'm not too optimistic about a mass mind change even by magic.
     It is worth a try, but recall - in the past, some real eternity
     class magicians have tried and failed.  Some of those old boys
     could control the weather, transmute metals, turn juice or water
     in to wine instantly and levitate, but they couldn't change the
     mind set of mankind.  It's easier to move a mountain than a mind.
     To use force either real or implied, either physical or social,
     is only to replay the inquisition, and we've already had too many
     remakes and sequels to that.  Education seems to be the only
     method that works, and that's as slow as evolution.

                                                                             898

          Right and Justice are not to be had in job lots, even with
     magic.  Every case must be approached individually one by one.
     To change minds in mass lots can be done magically; however
     people who are so changed are not really changed, but only
     suppressed -- what you get are a bunch of zombies.  So far as I
     know this sort of thing is only done by magicians on the dark
     side.  Adolph Hitler and Jim Jones are two examples that come
     readily to mind.  For all I know both of the named examples may
     well have started with the highest motives.  When you start
     superimposing your mind on the mind of another or others, things
     have a way of coming unglued.  History is full of examples of
     groups that acted with one mind for a while and then unravelled
     when the guru leader either died or ran out of gas.  No my
     friends, it won't work, even with the noblest of motives it just
     won't work.

          I knew all this from long ago, but I was misled as to what
     was going on.  I thought the senseless violence I saw around me
     was from some outside source.  A mad spirit, a virus or some sort
     of "dis-harmonic vibration".  If that were the case my idea would
     have been a good one.  On the off chance that something like that
     is now afoot in our world a general intention for reason and
     against violence can't hurt, and may well do some constructive
     good.  I'm all for anyone who tries to clean up our environment,
     seen or unseen.  Considering the sort of good folk who read the
     R.M.P.J. I'm not too worried that anyone who read my last little
     effort will be misled by it.  I fear that at worst, those of you
     who followed my suggestion may have wasted both time and effort -
     - I hope that at best, you may have done some good by promoting
     reason and discouraging confusion.  Cleaning the house won't stop
     a fire, but it will lessen the chances of spontaneous combustion,
     and make a fire easier to fight if it does break out.  As I see
     it, my mistake was in supposing we all have more or less the same
     values and in externalizing he source of senseless violence.

          Enough of apology and explanation.  Breast-beating and
     patting your back are both good exercises   .....in futility.
     One good bray from the donkey, one good hoot from the owl, and
     then back to work.  We are still at risk from some angry fool
     armed and dangerous.  What can be done?  What should be done?

          I can think of several things to do.  First, learn to
     perceive the violent ones.  Some of us can see auras, some can
     pick up on "bad vibes", some can "smell" trouble --  however,
     whichever, my advice would be to use it.  An antelope don't long
     survive in the veldt without looking, listening, smelling and
     generally  keeping on the alert.  Second, surround yourself with
     protection.  Some walk in a sphere of protection, some are guided
     by some unseen force, I rely on my guardian spirit, guardian
     angel or however you call her.  In any case, whatever protection
     you have, use it.  Whatever ceremonies, prayers, incantations or
     deep meditations you use, don't neglect them.  That is about it.
     We're back where we were when we wore fur bikinis and hunted with
     stone-tipped spears, but haven't we always been there?  Safety
     is, in this life, I fear only an illusion.

                                                                             899

          One thing more we can do, and should do -- we can teach.
     Part of the debt we all owe to life is to clean the place.  Non
     only should we pick up the trash, but we should also clean up the
     vicious bull-shit wherever we find it.  Like it or not we are all
     teachers.      Whatever we do, whatever we say is part of the
     lesson we teach.

          Before all the Gods I wish I had some magic formula to give
     you that would clean up the world both seen and unseen, but I
     don't.  The life of mankind is a hard road to travel, that is why
     the ultimate designed a hard bunch to travel it.  My blessings on
     you one and all.  May you find enlightenment.  You are smart, may
     you find wisdom.  Let this subject now be closed between us.  If
     you have any ideas on this subject pass them on to our long-
     suffering editors.

          Now it may be that I can resume my clown suit and once more
     arm myself with my gadfly stinger and get back to the heretic
     business and leave metaphysics to those better equipped to deal
     with it.  A silversmith shoeing a horse rarely does a good job of
     it.

          In the spring the wild plums were a'blooming.  White
     blossoms on the bough, lace for the bride.  In the long summer
     the little green plums grew and changed to a lighter green color.
     When the first frost was still up in the high country the plums
     grew sweet and turned a lovely purple-pink shade.  Then at the
     time of the autumnal equinox, they were picked and crushed.  Now
     the new wine works behind the air seals in the fermenter.  The
     promise of spring blossoms is redeemed in the good strong wine of
     winter.  What we learn in any one place we can use in another
     place.  The wild plums are a part of life; from them we can learn
     about other parts of life.  When the wine falls clear, a drink
     all around, a toast to life.  May we all go our separate ways
     bound for a common goal.  May the flowers bloom where we have
     passed.  Go in peace, well disposed to your fellows.  With these
     words I do now part from thee.____Buck Jump
     .......from RMPJ Oct '86

                                                                             900

                                 THE HERETIC'S CORNER
                                  (c)1986, Buck Jump

          Greetings, my Pagan friends; may your Gods be well disposed
     to you.  May the rain fall gently on your rhubarb.  May the hail
     fall in a lake or on a parking lot.  May our little six-legged
     friends develop an allergy to your pickle patch.

          Now is the sweet season of our year.  Our Mother the Earth
     is pregnant with the harvest to come.  The days are long and the
     thoughts of the season are long, long thoughts.  In the soft
     afternoon sky the white thunderheads sail serenely on like ships
     of dream in dreamland seas.  Surely even such as I can be
     forgiven for dreaming a bit, for letting the fancy roam free.

          In dreams I see a world set free.  I see the human race
     living in peace, with each one going his own way but with
     courtesy to all who go another way.  I see us as one species,
     which we are, and all of us acknowledging that fact.  I see each
     walking in beauty, with dignity, and respecting the other
     person's dignity.  I see us loving one another, helping our
     fellow men along their way.  When I dream, I don't mess around -
     I rear back and dream up a doozy!

          So much for dreams; back to the world we live in, back to
     the life we know.  Before I spring my question for the day, a
     little background, a few facts:

          Every one of us must come to terms with his environment and
     his heredity.  We all live on one Earth.   That is the main part
     of our environment, or at least the location of it.

          We are all human beings, homo occasionally sapiens.  That is
     the basis of our heredity.
 
          Anything that is done to one of us is done to all of us.
     Anything that happens in one place on this planet has some effect
     on every place on the planet.

          We are, all of us, stuck with our whole species.  Here we
     are with a bunch of people we wouldn't willingly walk down a
     country road with.  Indeed, we are as ship- wrecked mariners in a
     lifeboat with a bunch we wouldn't sit down to eat a free meal
     with.  To jump out of the boat is to drown.  To try to toss those
     _______________s out is very apt to upset the boat and drown all
     of us.    These facts are self-evident, axiomatic.

          I have always held that we should all walk the path of life
     with our hands outstretched in fellowship with respect and love
     for all.  Of course, I have a caveat - keep a Bowie knife handy
     in case they haven't all heard the message.

          As the Ultimate is reported to have said when the mountains
     were made, "Now for the background".  The present situation is a
     mess.  Violence is everywhere.  Not even foolish violence, but
     violence without reason.  Surely a leopard is in our streets and
     a shark loose in our swimming pool.

                                                                             901

          An armed bandit shoots down an unarmed clerk who is
     cooperating.  A litigant in court shoots down an attorney.  A
     parent beats a child to death.  A driver gets cut off coming onto
     the freeway and guns down the chap in the pickup who did the
     off-cutting.  An otherwise reasonable young man is annoyed by the
     sounds of traffic on a mountain road and starts shooting at the
     cars passing.  Those are only a few examples culled from the news
     in recent months.  In truth, senseless violence is loose in the
     land.

          As it is with the individual, so with groups.  From the
     racist fringe movement on to great governments. Violence for the
     sake of violence is epidemic.  Each age of history has had a
     plague - the plague of this age is senseless violence.  I have
     friends of the "born again" persuasion who tell me that it is the
     Devil doing it.  I don't think so.  As far as I can determine,
     devils are a disorganized bunch.  Satan Mekatrig Lord of Chaos is
     a confusion in terms.  Seen another way, that's organized
     confusion.  As I see it, the flow of the power of the Universe is
     organized and rational.  So it seems to me that any force opposed
     to that flow must be disorganized and irrational.  That is to say
     nothing of the personal devils within us.  They must have a hand
     in at least some of this senseless violence.

          I have other friends who blame it on some as yet
     unidentified virus.  Could be, but it's a rare virus that has no
     fever, nor nausea accompanying its onset....

          Others hold that it is all explainable by Sigmund Freud and
     others of that ilk.  Again I say could be, but what mental
     discomboomeration comes on suddenly with no sign of
     disorientation nor disturbance until it suddenly manifests itself
     in the acute stage?

          For all I know, none of the above are correct.  The fact re-
     mains that a wild unreasoning violence is loose among us, a
     danger to us all.  The fact is, we are all in the same boat, and
     the boat is encountering some heavy weather.  Don't you think we
     should do something about it?  I personally can think of a whole
     lot of folks who I don;t really care to rescue, but being as we
     are all in the same boat, I am sure going to do my best for
     them....... But what?

          In case this is all some psychosis, maybe we should engage a
     firm of head shrinkers to drag in a trainload of couches and get
     everyone to undergo psychoanalysis.  I refuse to consider the
     logistics of this.  The idea by itself causes my mind to boggle.

          Or, suppose it is a virus.  In that case when the
     virologists and immunologists have a bit of spare time from their
     search for the cause and cure of AIDS, they could do the same for
     the senseless violence virus.  In view of the fact that we are
     all at greater risk from senseless violence than from AIDS, it
     might be a worthwhile task.

          Or, just in case the gnostics have some truth in their
     ideas, and it is Auld Clootie, maybe a mass general exorcism is
     in order.  Once again, my mind refuses to consider the logistics.

                                                                             902

          In view of the fact that the cause of senseless violence is
     still unknown, we might get a government grant to study the
     problem.  Considering the speed that such grants usually get
     results, I would expect a definite answer by the twenty-second
     century.  Of course, such a grant would have the added advantage
     of keeping a large number of researchers out of the pool halls
     and off the streets.

          Now I am going to go against my usual custom and make a
     suggestion; only a suggestion, mind, and not to be taken as a
     dictum, but only as an idea to be considered.  It has been my
     observation that there are only two occasions when magic is apt
     to work.  One is after all other methods have been tried and
     found ineffectual.  The other is when there is no other method.
     Now I believe that I have explored the other methods and found
     them impractical if not impossible.  So I feel that I am safe in
     saying it's going to take magic to stop this purposeless killing.

          So how to go about it?  What spell, what charm, what
     ceremony shall we use?  What power shall we invoke?  What power
     evoke?  Magic works, the proper ceremony at the proper time, done
     for the proper reason, will work.  True for you, you may well
     say, but which ceremony?  When?  Why?

          I just told you.  The proper one.  The one that is proper
     for you is the one you yourself believe is proper.  This is not
     an essay on morals and ethics, so I refrain from putting in my
     two cents worth on what is in my estimation proper.  When you are
     fighting a grass fire is no time to discuss what sort of shovel
     to use.

          In my dream we were all walking each in his own way, each
     helping the others as much as possible.  So here let us not try
     to all walk in one path.  No point in the universe can be reached
     from only one direction.  Let us rather each from where it seems
     most right and comfortable, try by magic means to stop this
     senseless violence.  Not-ice I said senseless violence, not just
     violence.  Some who follow the old Norse way could hardly be ex-
     pected to endorse some anti-violent intention, but I know of none
     who do not deplore reasonless violence.  We have our differences,
     but surely no one objects to improving all our chances of kissing
     our grandchildren.

          So, what I propose is this.  Sometime in the next quarter
     year, whenever it seems most proper, let us in our various ways
     by whatever means one believes in, try by magic means to stop
     this epidemic of senseless violence.

                                                                             903

          I have noticed a few things about power on the unseen side.
     For a ceremony to be more than a mere charade, everyone involved
     in it must believe in the ceremony and in whatever power is used
     in it.  Everyone must believe that the ceremony can and will
     work.  Everyone must want the ceremony to work.  If anyone
     involved in the ceremony does not so believe and want, that
     person will be a dead weight on the others that do.  When I say
     everyone, I mean everyone, all, each one with one belief and one
     resolve.  What can be done by a group acting in true spiritual
     harmony is indeed amazing, but first you must have that true
     spiritual harmony.

          That is why I suggest we go at this not as some sort of
     super- coven ecumenical pagan group.  I have seen a few of these
     "lets all get together" bunches back in the sixties, and they
     couldn't even get drunk.

          I personally am in favor of any religion that don't practice
     human sacrifice, interfere in the private lives of the
     nonbelievers, or use force in conversion.  I love 'em all, but
     I'm not fool enough to yoke the ass and the ox together.  So
     let's all go, but let's not try to make it a parade.

          That is my suggestion, and my question is why not?  I'd
     appreciate your ideas on this, I truly would.  If you have any
     ideas on the subject, please communicate them to the editors of
     the RMPJ.  Even if the ideas are along the lines of, "You're
     Nuts!!", just say why you think so.  I'd appreciate it.

          May your dreams come true; may the wind cool without
     chilling, and may you reap a harvest even richer than the seed
     catalogue said you would.  May your shadow fall long on the
     Earth.  Go in peace, remember your fellows, and with these words
     I do part now from thee.
            ________Buck Jump.       ....from RMPJ 8/86

                                                                             904

                                 THE HERETIC'S CORNER
                                   by Buck Jump

          Greetings, my Pagan friends; may your Gods be well disposed
     to you; may the bugs flee your patch as from a crow; may the
     gentle rain fall softly on your flower beds; and may your lovers
     be all you wish them to be.  Now at the season of long lovely
     days and short passionate nights, when our Mother the fair Earth
     is at her richest and most bountiful, it is hardly the season for
     deep thinking.

          When nature is at its very best and the season most
     enjoyable are we not all of us tempted to shut off the mental
     processes and enjoy life in a purely sensual mammalian way?  Of
     course we are, to do less would be an insult to creation.

          At this glad time, here comes that old pest, the heretic,
     like the ghost at Ceasar's feast.  Consider, dear friends, even
     as the screech owl is put into this world to scare goose bumps on
     our backs, the here-tic is put into the world to ask hard
     questions and discomboomerate the quiet mind.  The only place on
     this sweet earth where we can look for a quiet unchanging stay is
     a graveyard.  It is so with me, even as with you.

          The other day when I was minding my own business [a most ha-
     zardous occupation], a stranger came to me with a request.  He
     wanted me to magically restore to him a lost love.  It seems that
     he had, by his own actions, turned his lady's love if not to
     hate, at least to an active dislike.  He was sorry.  He knew it
     was all his own fault.  He agreed that she was justified in
     leaving him.  He beat his chest and cried `mea culpa', but he
     wanted her back, and he wanted me or someone to, as he put it,
     "push the right button", and change the situation.  Before he
     came to me he had been to a friend of mine.  The friend is a
     scholar and practical magician who is rather more daring than
     most- he had by magic means caused the lady to recall the best of
     the past.  With that, the lady consented to talk with her ex-
     inamorata, and dis-cuss, in a civilized fashion, her decision to
     be done with him.  At that, the magician bowed out.  He pointed
     out to the petitioner that from there on, it was up to him.  My
     friend the magician can be, when he has to be, a most impressive
     man, and I gather he dismissed the `lorn lover' with a definite
     dismissal.

          Then he came to me.  I pointed out that there ain't no free
     lunch in the universe and I had no intention of taking on a
     karmic debt of considerable proportion for his possible benefit.
     I told him that it is easier to move a mountain than to move a
     human mind if it will not be moved.  I told him that he was
     trying to find someone to do for him what could only be properly
     done by himself.  I pointed out to him that his situation was an
     effect of a cause, a cause that he was responsible for.  I told
     him that magic is fine as a last resort, but hardly to be
     considered as first aid.  I told him ......  I wasted my breath.
     Such a one hears only what he wants to hear.

                                                                             905

          The petitioner only said, "I just need someone to push the
     right button - she used to love me.  I am not asking much, I just
     want things to be like they were."

          I refrained from pointing out that Hitler could have said
     the same thing in the bunker.  Then he said, "I am willing to pay
     you.  Just tell me how much it's going to cost." Some things are
     an insult from a knowledgeable person, and a joke from a fool.  I
     laughed.  He was the sort who would ask "How much?", referring to
     one's head.

          Now I am, I think, a reasonable sort, patient, and in my own
     way polite, but enough is enough, and this chap was rapidly
     becoming too much.  I told him flatly, that I was not about to do
     any button pushing.  I gave him what I felt was good advice.
     That is, I told him that if he was determined to further his
     amours by magic means to learn to do it himself.  I referred him
     to a most knowledgeable teacher.  I was in that way certain that
     he would either learn what was involved in his request and give
     it up, or more likely abandon the whole thing as too slow and too
     difficult.  (The teacher informs me that he never bothered to
     even go around to see what the teacher had to offer.  A case of
     "Gimme my daily bread, I'm willing to wait with my mouth open".)

          Then he countered that if I wouldn't "push the button" could
     I refer him to someone who could, or would.  I inquired around.
     One col-league I know is willing to try just about anything.  He
     once did a weather spell out on the high plains in tornado season
     and another time worked a charm to rid a field of grasshoppers in
     hail season.  I add, both were successful in a disastrous way.
     When I contacted him with the case, his words were, "I'd like to
     but I'm going on a trip to South America."  Surprised, I asked
     about the trip, adding I hadn't known about it.  He replied, "I
     didn't know about it either, but if that dude shows up here, I'm
     going!"

          Failing to find a genuine scholar and practicing magician
     to attempt the matter, I tried a couple of unethical charlatans.
     In view of the fact that the petitioner was a large muscular sort
     who would expect instant results, they regretfully declined.

          I was beginning to feel like Sinbad the Sailor when he
     carried the old man of the sea piggyback around the island.  At
     wit's end (where I have lived for years), I suggested that he try
     religion.  I offered to introduce him to some nice Pagan folks,
     or even get him in touch with some T.V. type evangelists.  He
     refused on the grounds that they would be too slow and uncertain.
     He wanted instant gratification.

          At last, thanks be to the power that watches over well-
     meaning fools like me, another lady hove into sight, and he took
     off in her direction with deep breath and flashing eyes.  This
     sad fellow is but one of many I've had the misfortune to meet.  I
     am sure most of you could recount similar sad tales.  We'll all
     have to get together and I'll haul out the portable wailing wall,
     and we can share a cup of tea and all sympathize with each other.

                                                                             906

          I wouldn't have bored you with this all too familiar tale
     except I have a question.  How does one deal with such people?
     Is there some way to tell a person with a real problem who can be
     helped from the person who has an endless amount of wants and no
     energy to help himself?  That is, some way, without finding out
     the hard way?  I can handle skeptics (I am one myself), I can
     handle cynics, I can handle atheists and deal with convinced true
     believers of all sorts, but how do I deal with a person who
     believes that I can work miracles?

          One question leads to another.  I have a few more on the
     same line.  How comes it that as soon as people, some of them at
     least, find that one is not part of some main line orthodox
     church, they straightway want you to work some magic?  Are Roman
     Catholic and Episcopal priests pestered by miracle seekers?  Are
     T.V.  evangelists?  If not, why not?  They deal in magic as much
     as any Pagan or free thinker.  Is the prevalence of lazy
     freeloaders the reason that Christianity for the last fifteen
     centuries or so has been down playing the magical basis of the
     early Church?  This is a topic worthy of our consideration.

          Another question comes to mind at this point.  A question
     about magic in general.  I am sure you know what magic is, just
     is I am sure I know what it is.  The definitions are many and
     varied, but they all basically state in one way or another, that
     magic is the practical side of religion, and the practice of
     magic is the art of causing changes in the tangible by intangible
     means.  Or, to put it another way, magic is a mental way of
     changing the physical by means of the spiritual.  That is what
     magic is, no question there.  The question is what does the
     uninitiated, uninformed layman think magic is?
          If you are going to make a living repairing televisions and
     radios, it is not enough that you know electronics.  You must
     also know what your customers believe about electronics.  The
     degree of success in the TV-Radio repair business is generally in
     direct proportion to the amount of customer knowledge the
     proprietor of the business has.  The rule is, if you deal with
     the run of humanity, you must understand the general run of
     humanity.  You must not know only what you know, but also what
     people ignorantly suppose you know.

          I pass this bit of wisdom on to you, for I think it has
     value to any serious student of matters intangible.  An old
     doctor of medicine told me this some forty years ago.  The
     occasion was a patient of his inquiring about an operation for a
     then inoperable condition.  I, only an army medic, was astounded
     at the fellow's ignorance and when the Doc and I were alone, said
     as much.  "Son," the old doctor said, "Here is something to
     remember  Anything that works that you don't understand is magic
      and a magician can do anything.  That's not the truth, but
     ninety per cent of the human race believe it is." That is how
     people who have never studied the arts of magic see it.  To them
     it is a power without cost and without limit.

                              A PLEA FOR INITIATION STANDARDS

          I'm full of radical ideas.  I think the terms  "Priest, Priestess,
          High Priest and High Priestess" are more than titles.  I think
          being a member of the Priesthood means more than status.  I think
          a coven is more than a study group, or a social gathering.  I think
          being a Witch is more than a protest against the patriarchy.
 
          I think receiving a First Degree should mean you have worked and
          studied and grown and dedicated yourself to your path and your
          Gods.  I think an initiation should mean something.
 
          I know of a young man who received a third degree after having
          proved he could lead a ritual.  That's all he had to do, lead a
          ritual.
 
          I know of a woman who claims third degrees in both the English and
          American traditions of a well-known tradition.  She shows
          absolutely none of the qualities by which one usually recognizes a
          High Priest or High Priestess.
 
          I know of a woman who refused to accept the standards set by her
          High Priestess, who threw a fit when she didn't get her First on
          demand.  She went to another teacher, secretly received her First,
          and a year later, her Second.  Considering her attitude toward her
          first teacher, I have absolutely no faith that she did any work to
          earn her second.  Yet she calls herself a High Priestess.
 
          When two members of Sothistar received their first degrees last
          year, they had:  studied and worked with the five magical
          elements, worked at developing personal relationships with the
          Gods, studied astrology, symbology, qabala, Tarot (both as a
          divinational and meditational tool), several forms of divination,
          writing rituals, leading rituals, drawing down the Moon, basic
          spell-casting and various methods,ethics, the Egyptian deities and
          mythology, ritual etiquette, the laws of the coven, the use of
          stones and crystals, meditation, conducting rituals, the meaning
          and duties of the priesthood, and the use of chants and songs.
          Both had chosen (or been chosen by) deities to whom they wished to
          make a special dedication.  Both had proven their loyalty to the
          coven and the Craft.  Both had served as vessels for both the God
          and the Goddess, and both had led rituals.  After all of this,
          they received First Degree.
 
          Am I saying that mine is the only way--that if your coven does not
          study these subjects your initiations aren't valid?  Certainly
          not!  I am saying that our tradition has standards for initiation.
          Many other covens have standards--some more stringent and some
          less demanding than mine.  What I am saying is that I wish
          everyone had standards.
 
          Why?  Because when you have standards, the initiations you give
          mean something.

                                            908

          When we took the two mentioned above around to the four quarters and
          pronounced them Priest/ess, they could not have been prouder of their
          achievement.  Nor could we.  We had no doubt they could serve as
          competent dedicated Priest and Priestess in a ritual.  In the time
          since, they've proved it over and over.  When they make Second
          Degree, and Third, and eventually have a coven of their own, they'll
          continue to make us proud.  When they represent the coven other
          places, they do so in a manner that reflects well on the coven.
          I've met many First Degrees of other covens who did not reflect well
          on their teachers.  (I've also met many who have.)
 
          You ask again, Why?  I'll give you a personal reason--because it
          irritates the hell out of me that the people mentioned at the
          beginning of this article can put their noses in the air and claim
          a higher status in the Craft than my two dedicated, hard-working,
          sincere students.

          Once upon a time, a high school diploma meant something.  You
          couldn't get a decent job without one.  These days, it means
          nothing.  These days, a Bachelor's Degree doesn't mean much.  I
          don't want that to happen to initiations!

          Perhaps I should discuss what I think initiation is.  A true
          initiation is not a ritual, it is not entrance into a club,
          it is not just a dedication.  An initiation is a spiritual step to
          a higher stage in spiritual growth.  There are many such steps.
          Such "initiations" are not given by High Priest/esses.  They are
          given by the Gods.  An initiation ritual is an acknowledgment by a
          coven leader that the Initiate has, in that leader's opinion,
          reached a certain stage in spiritual growth.
 
          Coven leaders are not omniscient.  Although I'm sure such leaders
          strive to serve as worth representatives of the God and Goddess,
          they (the coven leaders) are not the God and Goddess.  All of them
          must find their own ways of determining whether their students
          have achieved this growth.  They must also give what guidance they
          can to those attempting to achieve it.  Our study program includes
          many things not mentioned above, exercises and spiritual work
          that, we hope will help our students reach that goal.  If our
          students apply themselves to all they are given to do, it is
          possible for them to reach that stage.  When we give a first
          degree initiation, we are saying that the Initiate is *already* a
          Priest/ess of the Goddess.
 
          I do not ask that all covens adopt our particular standards.  I do
          plead with you to *have* standards beyond simple attendance at
          ritual for a year and a day.  Insist that they work hard, that
          they learn and grow, that they struggle, that they strive, that
          they become, in your opinion, worthy servants of the Gods.

          Some months ago, I mentioned this to two leaders of a newly-formed
          group north of here.  Their eyes lit up and they said "You can
          help us.  We were just talking about setting standards!"  No true
          standards had been set for their initiations, and they felt the
          lack.  Oh, they had third degrees from their teacher, but they
          wanted more meaning for those they gave than was given to their
          own.  Bravo!  There's hope for the Craft yet!
                                                            Ellen Cannon Reed
 

                                            909

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                                 AN OPEN LETTER TO A WITCH

               I do not know what  Tradition you follow.  That does  not matter.
          Indeed, for all I know, you may not follow any of the traditions.  You
          may be  one of those many  lonely ones who, for  whatever reason, must
          worship by 'feel'  rather than  through any formal  coven training  or
          participation.  But whoever you are, and however you worship, all that
          matters to me is that you hold
          true to the God and the Goddess.  My purpose in writing this letter is
          to  enjoin your  aid  in destroying  that  which cripples  our  Craft.
          Dissension is the disease.  It is not a cancer,
          for  it  can be  cured;  and,  as with  most  herbal  cures, the  best
          treatment is that administered internally.

                    Friend,help spread theBrotherhood andSisterhood ofthe Craft.
          do not seek to establish a scale of Wicca purism,  (for no two Witches
          will ever agree  on the relative positions on the  scale of even their
          own tradition.)  There is no one religion for all people, and THERE IS
          NO  ONE TRADITION  FOR  ALL  WITCHES!   Let  this be  understood,  and
          accepted.  Choose your own path and
          leave your neighbor to choose  his.  Remember the primary tenet:   "AN
          IT HARM NONE, DO WHAT THOU WILT."

                    Yetnever forget:"An it harmnone..." If your pathleads to sex
          rites, to homosexuality, to phallic-initiation...do not pt it foreward
          as "THE WICCAN  WAY".  It is only  A Wiccan way, one of MANY.   And by
          the same token, if a path  so presented is not your way, do  not decry
          it simply because it is  not your way.  Who are you to  say another is
          wrong, so long as it harms none.

                    Strive for honesty, friend.  Do not make false Craft claims,
          whether of  position, heredity, lineage, or  whatever.  If you  have a
          quarrel with someone, seek out the one you  disagree with, rather than
          utilize  perhaps unreliable  intermediaries.   do  not spread  unfound
          rumors  and question  those who  do  so.   News of  battle makes  more
          exciting reading than news of peace.   Why, then, provide battle  news
          for publication  when the serenity of  the Craft is what  we should be
          showing?

                      We have come along way, myfriend, in a fewshort years. Let
          us  move on  along our  chosen paths  till we  emerge -  as we  will -
          accepted and respected by ALL as a religion in our own right.

                    Help usbring anend to washingour dirty linenin public. There
          will  always be disagreements, there  will always be  those who cannot
          tolerate others,  but they  are in  the  minority and  so they  should
          remain, if  you  wish.   But do  not deny  them their  right to  those
          differences.

                    Friend, weare Children ofthe Universe, andChildren ofthe God
          and the Goddess.  Let us try to remember that, and live in Peace.
                                      Blessed Be, and Merry Part!

                                            910

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                                    MAY DAY CHANT  ONE
 
               Here we come apiping,
               In Springtime and in May;
               Green fruit aripening,
               And Winter fled away.
               The Queen she sits upon the strand,
               Fair as lily, white as wand;
               Seven billows on the sea,
               Horses riding fast and free,
               And bells beyond the sand.
 
          Valiente, Doreen; "Witchcraft for Tomorrow"; Phoenix Publishing 1985
 
 
                                    MAY DAY CHANT  Two
 
          The  High  Priestess and  High Priest  lead  a ring  dance  around the
          bonfire. Start out with "A Tree Song" from Rudyard Kipling's "Weland's
          Sword" story in "Puck of Pook's Hill".
 
               "Oh, do not tell the Priest of our Art,
               Or he would call it sin;
               But we shall be out in the woods all night,
               A conjuring summer in!
               And we bring you news by word of mouth
               For women, cattle and corn
               Now is the dun come up from the South
               With Oak, and Ash and Thorn!"
 
 
          Farrar, Janet and Stewart; "Eight Sabbats For Witches"; Robert   Hale
          1983
 
 
                              STAG CALL also MAYCHANT THREE
 
          The  men gather around the fire, next  to their partners, and they say
          in unison:
 
               "I am the stag of seven tines;
               I am a wide flood on the plain;
               I am a wind on the deep waters;
               I am a shining tear of the sun;
               I am a hawk on a cliff;
               I am fair among flowers;
               I am a god who sets the head afire with smoke."
 
          Graves, Robert; "The White Goddess"; Farrar 1970
 
 
          Transcribed to computer files by Seastrider
 

                                            911

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                                         CRYSTALS & STONES

                        Gemstoneshave beenusedforcenturiesas meditationalaidsand
          magical magical foci.   Each  individual type of  stone has  different
          properties.  Here  are some  healing and spiritual  properties from  a
          list I have.  These descriptions are based on ancient legend and lore:

               AGATE: Moss Agates considered to be most powerful.  Aid in
          restoration of energy, used  in healing, and believed to  bring wearer
          happiness, wealth, health, and long life.  Increases
          ability  to   ward  off  self-induced  anger   and  inner  bitterness.
          Carnelian-gives protection and energy.   Moss green-balances emotional
          energy.     Moss  red-balances  physical  energy.     Blue  lace-gives
          tranquility.

               Amber:  Powerful  healing  stone  with large  amount  of  organic
          energy.  In ancient times, ground to  a powder and mixed with honey or
          oil  of  roses  for various  physical  problems.    Filters germs  and
          infections and  has the power to  disinfect.  Worn around  the neck to
          help fight infection and respiratory diseases.  Lifts the spirits.

               Apatite: Promotes communication and mental clarity.

               Amethyst:  Increases  spiritual  awareness,  has  a  calming  and
          soothing influence, has the ability to transmute negative into
          positive, and is very effective as a healing stone.  Warmed and placed
          on  the  forehead and  temples, it  is good  for  headaches.   Has the
          ability to draw through it forces directed towards the body and repels
          vibrations which the body doesn't need, thus releasing only the energy
          patterns beneficial  to the body.  Best worn in healing near the heart
          center.    Opens  up  spiritual  and psychic  centers.  Helps  prevent
          drunkeness.

               Aquamarine:  Calms nervous tension.   Calming effects of the sea.
          Used to help banish fears and phobias.  Means seawater.
          Soothing and cleansing.

               Adventurine:   Increases   perception   and   creative   insight.
          Stimulates opportunity and motivation.

               Azurite:  Powerful  healing  stone, invokes  spiritual  guidance,
          opens psychic eye.  Good for dreams and improving psychic ability.

               Bloodstone:  Stimulates   flow  of  energy   for  healing   blood
          circulation, stops hemorrhaging.  Removes emotional blockages.

               Citrine: Stimulates openness and accelerates the awakening of the
          mind.  An aid to the digestive system.  Helps eliminate
          toxins.   Encourages tremendous healing  on the  emotional and  mental
          levels,  helps unblock  subconscious fears,  and  serves as  a natural
          relaxant.

               Coral: Balances  physical energy  and relaxes tensions.   Carries
          the creative vibrations of the sea.

                                            912

               Emerald: Promotes creativity, stimulates perception  and insight,
          and strengthen memory.  Beneficial effect on the eyes.

                    Garnet:Balances hormones, goodfor mentaldepression, enhances
          self-esteem,  alleviates   bad  dreams,  and  encourages   success  in
          business.  Thought to assist in seeing into past incarnations.

                    Hematite: Calmingto the emotions. Worn as an amuletto confer
          strength and procur  favorable legal  judgements.  In  Egypt, used  to
          reduce  inflammation and treat hysteria.  Considered to be a grounding
          stone.  Helps maintain balance between body, mind, and spirit.

              Ivory: Spiritual protection.

                    Jade:Stimulates practicality,wisdom,and universalattunement.
          Thought to provide a link between the spiritual and the mundane.  Most
          revered by the Chinese.

               Jasper: For energy balancing of emotions and stress.

                    Flourite: Opens andsoftens the wayfor the useof otherstones.
          Excellent used in aquariums-provides needed minerals.

                    Lapis  Lazuli: Stimulates  wisdom,  truthfulness, &  psychic
          experiences, healing  and strengthening  when worn  next to  the skin.
          Strengthens mind and body to spiritual awareness.

                    Malachite: often used asa child's talisman to sleepsoundly &
          protect  from  bad dreams.    Stimulates  clear  vision  and  insight,
          represents  hope and  inner peace,  believed to  protect from  danger.
          Increases abundance in all areas of life.

                    Moonstone: Bringsgood fortune. Reflects the wearersbeing and
          feelings.   Promotes unselfishness.   Opens the heart  to humanitarian
          love and hope.  Good for protection while travelling on  water.  Gives
          clarity to  spiritual understanding.  Good  for pre-menstrual symptoms
          and balancing to the reproductive system.  Used to ease childbirth.

                    Pearl:Stimulates feminine qualities,used to focus attention,
          helps  pull  together  mental  and spiritual  forces,  peace  of mind.
          Represents purity, modesty, & gentleness.

                    Peridot:  Dispels fears,  guilt,  and depression.   Used  to
          counteract negative emotions and  healing of the spirit.   Affects top
          three chakras.   Once worn as a means of  gaining foresight and divine
          inspiration.

                    QUARTZ: Amplifiesthe healing energyof the one usingit.  Used
          to help draw out pain.  Able to tap into the energies of the
          universe.   A good stone for meditating  on.  Works primarily with the
          Third Eye center, also relates well with the heart center.  To be able
          to  tune into the quartz  promotes clarity while  concentrating on it.
          Also affects the crown chakra.  Very potent and often  worn to protect
          from  negative  vibrations.    Cleanse  regularly.    Rudilated-rutile
          needles  help  focus attention.    Smoky-good  for  calming the  mind.
          Rose-vibrations of universal love & inner serenity.

               Ruby: Increases  vigor, renews  vitality and cleanses  the blood.
          The stone of courage.

                                            913

               Topaz: Calms  emotions, protects  against external stresors.   To
          restore physical energy & quiet emotional nature.

               Tiger Eye: Very powerful protection, clarity of thought.

                    Tourmaline:  Causes the  wearer  to be  more flexible,  more
          understanding  and more  objective in  purpose and  reason.   Calming.
          Each person has a different response to this stone.  Causes a
          reaction  in   the  intestinal  tract.     Black  and  Crystal-removes
          negativity and cleanses.  Some  say it should not be worn  as jewelry.
          Electric and magnetic properties.

                    Turquoise: Vibratescalmingradiations, protective,andrestores
          healthy  mental  attitude.    Stone  of  friendsship.    Balancing and
          healing.   Great strength and  vitality.  Takes  on characteristics of
          the wearer.

 
 

                                            914

                                     CRYSTALS & STONES

                   NAME         COLOR      CHAKRA       USES

                      AMETHYST      Violet    Crown      Calming,grounding, a
                                                  cleanser and spiritual
          stimulator, yin/yang
          balance, strengthens
          heart, cleanses liver of
          toxins, excellent for                                            lung
          problems.

                      ADVENTURINE   Green     Heart      Soothes emotions,
                                                       used  for  the heart  and
          heartache, for acceptance                                        o   f
          self and others, for                                             inner
          peace.

                      AGATE         Varied     Solar-     Compelstruth, promotes
          Plexus,   good manners, happiness,
                   intelligence, prosperity.
                                                                            Heart
                                                       longevity, fertility,
                                                                                                    and
                                                                                                    good
                                                                                                     health,
                                                  affects stomach,
                                                       throat, heart.

                      AZURITE-     Blue-green Heart,     Allpurpose healing
                                                  stone, affects
                      MALACHITE               Crown      ethericbody,parathyroid
                                                       glands,   nerve,  spleen,
          pancreas, used to release
          repressed emotions and                                           f o r
          physical detoxing.
 
                BLOODSTONE     Green-red   Root        Offers courage,
          endurance, harmony, used                                         t   o
          stop bleeding, helps                                             i   n
          making decisions, used                                           f o r
          iron deficiency, in                                              t h e
          blood, for moving                                           kundalini
          energy, and to                                              invoke
          peace in all who                                            are  drawn
          to it.

                CITRINE        Golden      Solar-      Generates radiant, happy
                                           Plexus      vibrations, helps
          thoughts to be clear and
          emotions controlled,
          raises thinking to
          intuitive levels, on a
          physical level it can be                                         used
          to help eliminate
          toxins from the colon,                                           gall
          bladder and kidneys                                              a n d
          entire eliminative
          system.

                                            915

                CHRYSOPRASE    Green       Solar-      Has a quality of
          compassion and a
                                                                            Plexus,
                                                                                  
                                                                                 
                                                                                
                                                                              
                                                                             capacity
                                                                                    for
                                                                                      fine
                                                       attunement works
                                                                            Heart
                                                                               
                                                                             
                                                                            
                                                                          
                                                                        
                                                                      
                                                                    on
                                                                     the
                                                                      solar
                                                                         plexus
                                                                             and
          heart areas to sooth
          emotions, will help
          tranquilize many forms of                                        a n d
          neurosis, also used                                              t   o
          absorb or deflect                                           unwanted
          energies.

                      FLOURITE       Clear,    Crown,    Multi-dimensional
                                                      stone, balances
                                                      Blue,
                                                          3rd
                                                            Eyeandintegrateslower
                                                       (human) self
                                                    Purple withhigher(spiritual)
          self, good for meditation                                        over
          3rd eye chakra,                                             works well
          with virulent                                          diseases.

                      GARNET        Red        Root        Stimulates happiness,
          peace, balance, patience,
          inspiration, persistence,                                        good
          for rebirthing,
          menstruation and life
          passages, disorders,
          fertility, eases                                            arthritis
          pain.

                      HEMATITE      Grey-black Root       A verygrounding stone,
          very cooling to the
          physical body, use for
          fevers, alleviates worry                                         a n d
          anxiety as it allows                                             f o r
          mental clarity, often                                            known
          as the "worry                                          stone".

                      HERKIMER      Clear      Crown      Very balancing special
          variety of quartz crystal
                "DIAMOND"                              works with yin/yang
                                                                                                    energies,
                                                                                               often
                                                                                       known
                                                                              as
                                                       the "Dream Crystal", aids
                                                       in bringing teachings  of
                                                       the   dream  state   into
          conscious awareness, very
          highly attuned
          spiritually.

                      KYANITE       Blue,     Crown,     Aligns all chakras,
                                                  if so directed
                                                    Black
                                                        
                                                       3rdEye
                                                            can
                                                              openchakras(energy
                                                       centers  in  the   body),
          dispells frustration and
          anger, excellent                                            attunement
          stone, good                                            for meditating,
          aids in                                           p a s t      l i f e
          regression.

                      LAPIS        Blue       Throat,    Used over 3rdeye

                                            916

                                                  (brow) chakra,
                      LAZULI                 3rd Eye    assists in opening
                                                  and clarifying
                                                                            (Brow)
                                                                               
                                                                            
                                                                          
                                                                       
                                                                    
                                                                 inner
                                                                    vision,
                                                                        provides
          strength, vitality and
          self-assurance, used for
          disorders of the throat,
          heart,spleen, blood, skin                                        a n d
          to counter effects of
          stroke and epilepsy, also                                        good
          for dream work.

                      LITHIUM       Lavender   Crown,     Helps to reduce stress
          and ease depression,
                               with Pink   Solar-      relates to cycles of
                                                    Tourmaline
                                                             
                                                            Plexus
                                                                 
                                                                
                                                               
                                                              birth
                                                                  and
                                                                    deathand
                                                                           eases
                                                       transition, good
          preparatory stone inner
          spiritual work, on                                          physical
          helps with                                             digestion.

                      MOONSTONE    White      Crown     Has avery calming effect
                                                       on the emotions,
                                                    Pastel  stimulatesthe pineal
          gland, assists in
          stimulating the feeling
          (intuitive) nature, eases
          menstrual pain,                                             alleviates
          many                                              degenerative
          conditions                                             in   the  skin,
          hair, eyes,                                            and body fluids
          (tears,                                           digestive juices).

                      OBSIDIAN      Black-               Used tosharpen both the
                                                       internal and external
                                                    Snowflakevision,oneofthemost
                                                       important  "teachers"  of
          the New Age stones,
          teaches one the truth of
          oneself in relation to                                           ones
          ego, depicts the                                            contrasts
          of life-day and                                             night,
          darkness and                                           light,    truth
          and error.

                      PERIDOT       Green     Heart,     Promotes digestion,
                                                      eases ailments
                                                    Yellow/ Brow inthedigestive
                                                  system, used for
                                                    Green      forprotection,
                                                  prosperity, emotional
                                             calming, purifies,
                                        balances.

                      PHANTOM      Clear      All       Very powerful tool
                                                  for the New Age,
                                                    Redor     used togroundand
                                                  center while

                                            917

                               Yellow                  attuning to higher
          spiritual energies, in
          healing work used to
          disperse congested                                          energies.

                      PYRITE        Gold       Solar-      Hasa very protecting,
          shielding aspect which
                                                                            Plexus
                                                                                
                                                                              
                                                                           
                                                                         
                                                                       
                                                                    works
                                                                       on
                                                                       the
                                                                       physical,
          mental, emotional levels.
          Shields from many forms                                          o   f
          negative energy,                                            strengths
          circulatory                                            system,  clears
          oxygen in                                              the blood.

                      QUARTZ        Clear     Trans-     All-purpose, all
                                                  healing, amplifies
                                                                            personal
                                                                                   
                                                                                  
                                                                                 
                                                                               thought-forms,
                                                  transmutes energy
                                                                            point
                                                                              
                                                                            
                                                                          
                                                                        
                                                                      
                                                                    
                                                                  and
                                                                   forms
                                                                      protective
          shield around auric
          field, excellent for
          meditation stone, color                                          work,
          aura work, very
          energizing.

                      IRRADIATED    Very                Absorbs all formsof
                                                      negative
                      QUARTZ        Black                energy,placed on or
                                                                                                  near
                                                                                 electrical
                                                                       equipment
                                                       (T.V., microwave,
          computer) to absorb
          harmful energies.

                      ROSE QUARTZ   Pink       Heart      Comfortsheart from all
          wounds, helps heal                                          emotional
          pain, enhances                                              l o v e ,
          self-love, positive
          outlook, joy and oneness,
          helpful for heart,                                          throat,
          ears, nose,                                            hypertension.

                                            918

                SMOKEY         Black       Root,       Eases depression,
                                                  fear and panic,
                QUARTZ         Grey        Solar-      clears aura, very
                                                  grounding,
                                           Plexus      enhances positive
          attitudes, tranquilizes,                                         works
          well with root                                              chakra  to
          release                                           negative      blocks
          emotional                                              and   physical,
          used for                                          menstrual
          cramps,intestines,                                          stomach
          and digestion.

                      TOPAZ        Yellow     Solar-    Draws negativity from
                                                      chakras,
                                                                            Plexus
                                                                               
                                                                            
                                                                         
                                                                     
                                                                  
                                                               protects
                                                                    against
                                                                        insomnia
                                                       and    depression,   mood
          elevator, revitalizes,                                           very
          stimulating to the
          creative thinking                                           processes,
          eases death.

                      TOURMALINE     Varied     Root,      Works as a protective
          shield, consumes negative
          energy without releasing                                         i   t
          into the atmosphere,                                             h a s
          to do with visions                                          a   n   d
          "seeing" with                                          compassion,
          good  for the                                          eyes,   teaches
          to expand                                              l i m i t e d
          concepts of
                                                       thinking,    relates   to
          aspirations for higher                                           love,
          very complete                                          stone.

                      TURQUOISE    Aqua       Heart,     Known as"The Sky
                                                       Stone", is
                                           Throat      excellent for both
          Spiritual attunement and
          healing of the energy
          centers and the physical                                         body,
          valuable for                                           grounding    as
          well as for                                            vision   quests
          and astral                                             t r a v e l ,
          purifies all                                           levels       of
          being and is                                           capable      of
          handling                                          strong   negativity,
          also                                              used for  wounds and
          for                                          damage to bones.

                                            919

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                                                                             920

                              M O D E R N   P A G A N I S M :
                                  QUESTIONS    &    ANSWERS

                 To promote community harmony and freedom of religious practice.
          Distributed  by : The Committee for Religious Freedom, Salt Lake City,
          Utah.

                        Thanks to LesleyPhillips andLinda Pinti ofThe Covenantof
          Unitarian Universalist Pagans for original material.

                        Contemporarysociety isexperiencingaresurgence ofinterest
          in earth-  and nature-centered spirituality. Modern Paganism is a rich
          and  diverse  religious movement  drawing the attention  of the media,
          law-makers, and  spiritual  seekers. This pamphlet attempts  to answer
          some of the questions  frequently asked about modern Pagan beliefs and
          practices.

          What is Paganism?
                        Theterm"Pagan" comesfrom aLatinword for"country dweller"
          first  used  in  early  Christian  times to  refer  to  those  not yet
          converted to Christianity. "Pagan" was an epithet that cast aspersions
          on those  not seen as  "true believers." Today, it refers more general
          to the  faith of those whose  spiritual  center is drawn to native and
          natural religions,  usually pantheistic   or polytheistic,  and almost
          always earth-centered.

          What then is "Modern Paganism"?
                        ModernPaganism,orNeo-Paganism, isamodern, Earth-centered
          religious   perspective  which borrows  and adapts  from pre-Christian
          paganism  as  well  as   from  contemporary  religious  thought. While
          reconnecting with ancient wisdom,   it speaks eloquently to  the needs
          and concerns of the present.

          What is meant by "The Old Religion"?
                        The term describes the pre-Christian religion of much of
          western  and northern  Europe,  which was  based  on the  agricultural
          cycles  and  other natural  rhythms of  the  Earth. It  coexisted with
          Christianity for centuries,  from the so-called  "Dark Ages" up  until
          the  Inquisition and  the "Burning  Times" (witch  hunts) of  the late
          Middle Ages. It also can refer more generally to other
          native and tribal religions of the world.

          What is the difference between Paganism and Witchcraft?
                        SomecontemporaryPagans callthemselvesWitches.The termhas
          many   meanings,  some   carrying   rather  heavy   negative  baggage.
          "Witchcraft"  or "The Craft" is  most properly applied  to three broad
          categories: Descendants of  the European witches  of the Middle  Ages,
          practitioners of  the "reconstructed" Witchcraft of  the 20th century,
          and  "feminist Witches"  whose  religion and  politics  center in  the
          contemporary womens'  spirituality movement. It can  generally be said
          that  all modern  Witches are Pagans,  but not  all modern  Pagans are
          Witches. At least one writer,  Aidan Kelly, has begun to use  the term
          "Neo-Pagan  Witchcraft"  to  describe   the  largest  portion  of  the
          contemporary Pagan community.

                                                                             921

          What is meant by the term "Wicca"?
                        Oftenused asa synonymfor Witchcraft,"Wicca" isthought to
          derive from an Anglo-Saxon root meaning to bend or to turn. It is more
          properly applied only to  those Witchcraft traditions which originated
          in or derive from  practices in the British Isles.

          What about Shamanism?
                        Shamanismisnot areligion, butaset ofspiritual techniques
          used for  healing and the acquisition of knowledge through forays into
          non-ordinary  states     of  consciousness.  Now   gaining  increasing
          attention  in the counseling   profession, this  journeying is usually
          aided by sonic driving  (such as repetitive drumming or  chanting) and
          often involves interactions with totemic and archetypal figures. These
          techniques are used in  virtually every tribal society and  are widely
          used by contemporary Pagans.

          What do modern Pagans believe?
                        The centralbeliefs ofmodern Pagansdiffer in specificsyet
          share  many   fundamentals.  Deity is  seen  as immanent  rather  than
          transcendent.   Experience  is preferred over doctrine. It is believed
          that there are and should be   multiple paths to the Divine. There  is
          no prescribed creed, but there are a  number of beliefs shared by most
          contemporary Pagans, summarized at the end of  this pamphlet.

          Isn't this just Humanism by another name?
                        Noand Yes.Likereligious Humanists,modernPagans havealove
          and reverence for  this world  and the physical  plane generally.  The
          rational is  seen as important. Great  emphasis is also placed  on the
          intuitive, however, and the belief that the  physical and non-physical
          worlds  are equally  real, and   are  interconnected, interpenetrating
          manifestations  of nature.  This means  that  spiritual  work, whether
          called  meditation, prayer,  or  magic, and  whether  done as  ritual,
          worship, or celebration, is  efficacious and can result in  changes in
          the  physical  world.  The majority  of  Pagans  also  believe in  the
          survival of the consciousness or soul after physical death.

          How do modern Pagans worship?
                        Some groups have formalworship services or similar group
          meetings.  Others  conduct rituals  that have varying  degrees of  set
          forms. Some Pagans worship  by themselves without formal ritual.  Most
          contemporary Pagans hold  rituals corresponding to the  turning of the
          seasons  and the phases of the moon.  Rituals are often performed in a
          sacred space defined by the demarcation  of a circle, within which the
          celebration  and worship take place. Celebrations  include eight major
          seasonal holidays,  sometimes collectively referred to  as  "Sabbats".
          These  Sabbats, as  most  frequently observed  by  North American  and
          European  Pagans,  follow  the  agricultural cycles  of  the  northern
          temperate zone,   and include the  solstices and equinoxes  as well as
          four intermediate festivals   which fall in between, sometimes  called
          "cross-quarters," on or near the first  days of February,
          May, August, and November. Regular public  Sabbat rituals,  reflecting
          a variety of contemporary Pagan styles, are held in many  communities.
          Rituals  may   include  meditation,  chanting,   drumming,  myth-  and
          story-telling, ritual drama, dance,  and so on. Deeper ritual  work is
          most  often practiced at private gatherings, which for many traditions
          coincide  with   the phases  of the  moon. The  work may  include more
          intense  raising  of energy,    healing work,  and  personal spiritual
          development.
 

                                                                             922

          What about Satanism?
                        Contrary   to  the  claims   of  ill-informed  Christian
          fundamentalists,  the practices of modern Pagans are in no way related
          to Satanism.  Most Pagans  do  not even  believe  Satan exists.  As  a
          profanation  of  Christian symbolism,  Satan  worship  is a  Christian
          heresy, not a Pagan religion.
 
          Do Pagans proselytize?
                        No,Pagansdo notproselytize.Most modernPagantraditions do
          welcome newcomers.  Most modern  Pagans also  do not  discourage other
          Pagans from  integrating other  religious and spiritual practices  and
          beliefs into their practice.
                             WHAT CONTEMPORARY PAGANS BELIEVE
          while there  is no set  of beliefs  shared by all  Pagans, most  would
          agree that similarities far  outweigh differences. There are  a number
          of beliefs held  by the vast majority of modern  Pagans. Some of these
          are:
 
          1. Divinity is seen as immanent.
 
          2. Divinity  is as likely to  manifest itself in female  as male form,
          the God or  the Goddess, in the interconnectedness of all life.
 
          3. Multiple paths to the divine exist, as symbolized by many goddesses
          and gods.  These  are often  seen  as archetypes  or  gateways to  the
          unconscious.
 
          4. We respect and love Mother Earth as a living being, Gaia,  of which
          we are a part.
 
          5. The physical world,  as an emanation of the divine, is  good and to
          be enjoyed by all living beings in love and harmony.
 
          6. Ethics and morality are based on avoidance of harm to other beings,
          including Earth as a whole, which mandates environmental activism as a
          spiritual responsibility.
 
          7. Human interdependence implies the need for community cooperation.
 
          8.  The  solar and  lunar  cycles  and the  cycles  of  our lives  are
          celebrated.  This  leads to the maintenance and revival of old customs
          and the creation of new  ones.
 
          9.  A strong commitment  to personal and  planetary growth, evolution,
          and balance are vital.
 
          10.  One's  lifestyle  must  be  consistent  with one's  beliefs.  The
          personal is political.
 
          11. A minimum  of dogma and a maximum of  individual responsibility in
          all things are goals to strive for. Thus a healthy skepticism is to be
          fostered,   and  ideas  are  not  to   be  accepted  without  personal
          investigation of their validity.
 
          12. Messiahs  and gurus are  to be  avoided. The mediation  of another
          being  is  unnecessary  for  an  individual  to  commune  with  Deity.
          Power-from-within is preferred to power-over.
 
          13.  All  beings  are personal  emanations  of  the  Divine. Thou  art
          Goddess, thou art God.

                                                                             923

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                                A Booklist of Pagan/Magickal Titles

               I. Tarot:
                    A. The Tarot - Paul Foster Case  (f)
                    B. The Qabalistic Tarot - Robert Wang (a,f)
                    C. The Book of Tokens - Paul Case (f)
                              D. TheBook  ofThoth - Crowley(a,f)
 
 
               II. The Qabalah:
                    A. The Mystical Qabalah - Dion Fortune (f)
                    B. The Kabbalah Unveiled - MacGregor Mathers (f)
                    C. The Sepher Yetzirah - W. Wynn Westcott (f)
                              D.APracticalGuideto
                                                QabalisticSymbolism-GarethKnight
                       (a,f)
                    E. The Ladder of Lights - William Grey (f?)

               III. Magick in general:
                    A. The Tree of Life - Israel Regardie (a,f)
                    B. Magick in Theory and Practice - Aleister Crowley (a,f,b)
                              C.TheGolden Dawn;TheComplete Golden DawnSystem of
          Magic- Israel Regardie (c)
                    D. Magick without Tears - Crowley (c)

               IV. Meditation
                    A. The Training of the Mind - Alan Bennett (a)
                    B. Cutting Through Spiritual Materialism - Chogyam
          Trungpa(d)
                    C. Book 4 - Crowley (a)
                    D. The Experience of Insight - Goldstein (d)

               V. Crowley
                    A. The Holy Books of Thelema (a)
                    B. The Vision and the Voice (a)
                    C. The Eye in the Triangle - Israel Regardie (c)
                    D. The Equinox, esp The Temple of Solomon the King (a)
                    E. The Book of Lies (a)

               VI. Paganism, historical
                    A. The Golden Bough - Frazer
                    B. The Mystery Religions - S. Angus (b)
                    C. Oriental Religions in Roman Paganism - F. Cumont (b)
                    D. The God of the Witches - Margaret Murray
                    E. The Golden Ass - Apuleius, transl. Robert Graves

               VII. Paganism, modern
                    A. Drawing Down the Moon - Margot Adler
                    B. The Meaning of Witchcraft - Gerald Gardner (g)

               VIII. Eastern Mysticism
                    A. Tibetan Yoga and Secret Doctrines - Evans-Wentz
                    B. Shakti and Shakta - Arthur Avalon (a)
                    C. The Serpent Power - Arthur Avalon (a)
                    D. The Tibetan Book of the Dead - Evans-Wentz

               IX. Egyptian religion (all b)
                    A. The Gods of the Egyptians - E.A. Budge
                    B. The Egyptian Book of the Dead - Budge
                    C. Egyptian Magic - Budge
                    D. The Leyden Papyrus - Budge

                                                                             924

               X. Miscellaneous
                    A. The Chaldean Oracles - Westcott (f,e)
                    B. The Life of Apollonius of Tyana - Philostratus
                    C. Prometheus Rising - Robert Anton Wilson (c)
                    D. Cosmic Trigger - Robert Anton Wilson (c)

                                              Sources

               (a) Samuel Weiser, Inc
                   Box 612
                   York Beach, Maine 03910

                    -EXCELLENT source  for books of all sorts, all high quality.
          Especially  good source for   books   by  Crowley   &   on  ceremonial
          magick. Highly recommended.

               (b) Dover Publications
                   31 East 2nd St.
                   Mineola, NY 11501

                    -reprints manyold books,most notably Budge'sclassic egyptian
          series

               (c) Falcon Press
                   3660 N. 3rd St
                   Phoenix, AZ 85012

                    -small press specializing in Crowley, Israel  Regardie,& the
          Golden Dawn.  Also  carries  Robert   Anton  Wilson's  latest   works,
          such as PROMETHEUS  RISING,  THE  NEW  INQUISITION,  and the reprinted
          classic COSMIC TRIGGER.

               (d) Shambalah Publications
                   314 Dartmouth St.
                   Boston, MA 02116

                    -mainly Eastern  religion & Buddhist, but  also some western
          magick, and recently lots   of high-quality  New Age   works. Recently
          reprinted the classic series HERMETICA by Sir Walter Scott.

               (e) Heptangle Books
                   Box 283
                   Berkeley Heights, NJ 07922

                    -small  specialty  printing house   issuing one   volume per
          year,  beautifully    typeset.     Issued    the   classic    ENOCHIAN
          INVOKATION  by Geoffrey James, which was still in print in April.

               (f) The Best of Cards Catalog
                   Division of US Games Systems
                   38 East 32nd St
                   NY, NY 10016

                    -sells every Tarot  pack   in  existence,  &   also  has   a
          surprisingly extensive booklist   of occult   books. Good  source  for
          Eliphas Levi & tarot material &  carries  many  of  the  books  issued
          by  the  above publisher. Catalog is $2. Delivery  is the fastest I've
          ever seen.

                                                                             925

               (g) Magickal Childe
                   35 West 19th St.
                   NY,NY 10011

                    -excellent  listing;   carries   Gardner's books &  assorted
          paraphanalia  such as Abramelin  oil. Carries many   more  books  than
          listed  in  their catalog; reportedly   if you call them they  can get
          ANY  occult book, if it's  available anywhere. No,  I don't have their
          phone #.

               (h) Llewellyn Publications
                   P.O. Box 64383-873
                   St. Paul, MN 55164-0383

                    -not so good a  source these  days,but  carries reprints  of
          many of Israel  Regardie's  classics.  Their  catalog  resembles   the
          National Enquirer;   caveat   emptor.   Interesting   to  read     for
          entertainment purposes, occasionally one will find a good book there.
 
               (i) Circle
                   P.O. Box 219
                   Mt. Horeb, WI 53572

                    -apagan organizationpublishinga newsletter& sellssome books,
          most notably Circle Guide to Pagan & Wiccan Resources, for contacts.

               (j) Dharma Publishing
                   2425 Hillside Ave
                   Berkeley CA 94704

                    -sellsbooks onBuddhism, posters of Tibetan Thanka paintings;
          much more hardcore Buddhist than Shambalah.

                    These opinions  are my own, & where I recall purchasingthese
          books in the past. They may no longer be available.

                                                                             926

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                              TALESPINNER'S NEOPAGAN READING LIST
                                by J. Brad ("Talespinner") Hicks
 
          THE BEST FIVE:
 
                  (Read these five first,they are by themselves thebest possible
          introduction  to Neopagan  Witchcraft  and practical  magic that  I've
          found anywhere.)
 
          Starhawk, _The_Spiral_Dance_.  (San Francisco: Harper & Rowe, 1979).
             Paperback, $10.95
 
                        This isthe essential firstbook fora newwitch, Neopaganor
          otherwise.   In fact, many new  covens have been formed  with no other
          sources  than this  book.   Starhawk details  the myths,  legends, and
          magic of the Craft  in a beautifully elegant, easy-to-read way.  Often
          found  in bookstores on the "Women's Studies" shelf, Starhawk's vision
          of the Craft emphasizes the Goddess as the source of inspiration, with
          secondary emphasis on the Horned God.  Perhaps a bit too Feminist, but
          still the best introduction yet.
 
          Margot Adler, _Drawing_Down_the_Moon_.  (Boston: Beacon Press, 1979).
            Paperback, $9.50
 
                        Althoughit isnow 7yearsout-of-date, thisis stillthe best
          history of the  modern, Neopagan  Craft that has  been published  yet.
          Includes many valuable  interviews with  some of the  people who  gave
          shape  to the Craft as we  know it.  While the  book does include some
          instruction  in magic, its  primary thrust is  philosophy and history.
          Keep an  eye out--there's an updated second  edition due out some time
          in late 1986.
 
          Marion   Weinstein,  _Positive_Magic_.      (Surrey,   B.C.:   Phoenix
          Publishing, revised 1981).  Paperback, $8.95
 
                        I see-saw betweenthis book andthe next onefor 3rd and4th
          place. Both are good, detailed  texts on magic and spell-casting.   At
          the moment,  I  recommend _Positive  Magic_  first for  the  following
          reasons:
                  1)  it is  more practical,  teaching actual  techniques before
          tackling  theoretical justifications,  and 2)  the language  is a  bit
          easier to follow for  non-scientists.  The topics covered  include the
          karmic effects  of magic, astrology,  divination with tarot  cards and
          the  I'Ching, and general spell-casting.   Its strongest  point is the
          section on tarot, which is the best  I've seen yet.  Its weakest point
          (in my opinion) is that it under-emphasizes poetry and ritual.
 
          P.E.I. Bonewits, _Real_Magic_.  (Berkeley: Creative Arts Publishing,
              revised 1979).  Paperback, $8.95
 
                        Thisis theother"best" bookon magic. Itcovers amuch wider
          variety of topics, including ritual, psychic self-defense, and many
          other psychic phenomena.  Isaac's approach is scientific and rational,
          not "religious," and his language is often more that of a scholar than
          a witch, but this is nevertheless an essential book for any student of
          magic.  WARNING: Make sure that you get the second edition (1979) or
          later,  as the 1971 edition includes much material that is misleading,
          extraneous, and sometimes  just plain  false--the 1979 edition  was
          heavily edited.
 

                                                                             927

          Scott Cunningham, _Earth_Power_.   (St. Paul: Llewellyn  Publications,
          1983).
              Paperback, $6.95
 
                        Agood, reliablevolumeof spellsandcharms, compiledfromthe
          Family Traditions and  other witchcraft  sources.  The  magic in  this
          book consists entirely of what scholars call "Low Magic"--the magic of
          village  herballists, midwives, and  healers--and as such,  it is very
          practical, simple, and unpretentious.  Missing is much of the ceremony
          of Neopagan Witchcraft;  in its place, a huge vocabulary of magic that
          can be used easily and  quickly, regardless of where you are  and what
          you have for tools.
 
          THE BEST OF THE REST:
 
                  (Onceyou have a good background, from the previous five books,
          you  will  find the  following all  make  good reference  books, worth
          having on your shelf.)
 
          Stewart Farrar, _What_Witches_Do_.  (Custer, WA: Phoenix Publishing,
            revised 1983).  Paperback, $8.95
 
                        Thisbook isso goodthat it ALMOSTmade itinto thetop five,
          displacing _Earth Magic_.  When its first edition came out in 1971, it
          was the only book on modern Witchcraft that was written for outsiders.
          It  is surprisingly well-written, and very thorough.  Its only serious
          problem is that  it is very specifically Alexandrian Witchcraft (named
          after Alex Sanders, its first High Priest), and some of it doesn't
          generalize well.  Nevertheless, it has the best-written chapter on
          initiation, among other things, that I've seen yet.
 
          Herman  Slater (ed.),  _A_Book_of_Pagan_Rituals_.   (York  Beach,  ME:
          Samuel Weiser, 1978).  Paperback, $8.95
 
                        This is thecomplete Bookof Shadows ofa Neopagantradition
          called The Pagan Way.  It includes complete, very well-written rituals
          for all eight of the High  Holidays (both solo and group ritual), plus
          a  mixed  bag  of rituals  for  healing,  trance work,  and  so forth.
          Requires some basic  knowledge of the Craft and its  symbolism, so its
          not  for  beginners, but  it is  definitely  useful to  any worthwhile
          fully-initiated witch.
 
          Ellen Cannon Reed, _The_Witches'_Qabala_.  (St. Paul:  Llewellyn
              Publications, 1985).  Paperback, $7.95
 
                        So far, only Book 1, "The Goddess and the Tree" has been
          published, but it's already the best book on the Qabala that I've  een
          yet, and the only one I would recommend to a new  Neopagan Witch.  The
          Qabala and its commentary  to date contain a  lot of sexist  material,
          reflecting their Judeao-Christian  origins.  Ellen Reed  strips all of
          that away,  but in a  way that  is truer to  the Qabala's origins  and
          meaning  than was  the  offensive material.    Where she  changes  the
          traditional  attributions,   she  documents  it,   and  includes   the
          traditional ones as well.
              This book is almost a "must-read."

                                                                             928

          Jack Schwarz, _Voluntary_Controls_.  (New York: E.P. Dutton, 1978).
            Paperback, $7.95
 
                        Jack Schwarzis NOTa witch,but don't letthat stopyou from
          profiting from the single clearest,  most practical book on kundalini-
          style meditation that has been published in the West.  If you are
          having trouble meditating, or wish to do serious  trance work, turn to
          this book first.
 
          Camden  Benares, _ZEN_Without_Zen_Masters_.   (Phoenix:  Falcon Press,
          1977).     Paperback, $6.95
 
                        Outof printfor almost 7years, Iam VERYhappy to beable to
          recommend it  again.   This book is,  among other  things, proof  that
          there  is more  to  the Discordian  branch  of Neopaganism  than  just
          practical jokes.  It  is also the best  practical book on Zen for  the
          western world  that  I have  seen yet.   All  of the  best zen  koans,
          including these,  are also  humorous (and  therefore memorable).   The
          book  also includes MANY valuable  exercises.  As  Robert Anton Wilson
          (see below)  says in the  Commentary at the  beginning, "If you  don't
          laugh  at all,  you've missed the  point.   If you  only laugh, you've
          missed your chance for Illumination."
 
          Robert Anton Wilson,
          _Cosmic_Trigger:_The_Final_Secret_of_the_Illuminati_.
              (New York: Pocket Books, 1977).  Paperback, $3.95
 
                        Inthisautobiographical work,Wilson detailshis initiation
          into and experience with almost every form of  shamanic magick that is
          still  practiced today,  and draws  some very  surprising conclusions.
          Strongest point:  this is a fantastic synthesis of magick, psychology,
          and physics.   Weakest point: its central theme--that all of the great
          mystical  societies and movements in history have been in contact with
          aliens from Sirius--is not taken seriously by Wilson (no matter how
          serious he seems in this book), and should not be taken seriously by
          the reader.

                                                                             929

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                                         W I T C H C R A F T
 
                             the Magic of Ancient Celtic Beliefs
                                     in a Contemporary Society
 
                             ===================================

                    The purpose  of this listingis to helpthe novice sortout the
          reliable from the  sensational in the wealth   of  material  that   is
          now    available  on Witchcraft.    I  have  left  out old  historical
          treatises   (records of the Inquisition  and such) which are of little
          value to  the   modern  student,  and have   concentrated  instead  on
          contemporary  sources.    This  also  yeilds  a  much  more  objective
          perspective.
                                                              - Michael Nichols

               THE TEXTS:

            'Drawing Down  the Moon:  Witches, Druids, Goddess-Worshippers,  and
          Other Pagans in America  Today' - 2nd ed. -  by Margot Adler.   Beacon
          Press trade paperback.
                    You  may have  already  heard Margot's voice, as shewas once
          hostess  of   National  Public  Radio's  news   program,  'All  Things
          Considered'.  This  book  is the  end result of five years of research
          and interviews.   (The 2nd edition is an update  published eight years
          after  the   original.)   This  landmark  study focuses   on  the rise
          of  the  Neo-Pagan movement  (which  includes  Witchcraft, of  course)
          especially  as  it  relates  to  the  values  and  beliefs   of   the
          counterculture   of  the  mid-60's, hippies, flower  children, et. al.
          It  is  the  single  most  comprehensive   study  of  modern  American
          Witchcraft in existence.

            'What Witches Do: The ModernCoven Revealed' - 2nd ed. -  by  Stewart
          Farrar. Phoenix trade paperback.
                    If Adler's  book gives  a comprehensive  overview of  modern
          American Witchcraft,   Farrar's   is  a   complimentary   look    at
          traditional      British  Witchcraft.       Concentrating    on    the
          Alexandrian   tradition   (which   is  only marginally  different from
          Gardnerian,   easily  the  largest  Craft  tradition extant),   Farrar
          lays  stress  on  the  actual  working  of  Covens and the integration
          of novice Witches  into  them.   Also  included  is  much  of  the
          Gardnerian  (via  Alexandrian)  Book  of Shadows.  So there  is plenty
          here for someone who wants to begin practice.

            'The Spiral  Dance: A Rebirth of  the Ancient Religion  of the Great
          Goddess'  by  Starhawk (pseud. for Miriam Simos).   Harper & Row trade
          paperback.  This  book  shifts back to America again, this time with a
          slight emphasis on feminist Witchcraft, arguably  the fastest  growing
          branch  of  the  Craft.  Starhawk   is  herself  High Priestess of two
          California Covens and her book is insightful, genuine, and beautifully
          poetic.   This   overview  also  contains specific   instructions  for
          Circles,   chants,   spells,   invocations,  creating rituals  and, in
          short, everything you need  to  get  started.   And  it  is  a
           delight to read.

                                                                             930

            'Buckland's  Complete  Book  of  Witchcraft'  by  Raymond  Buckland.
          Llewellyn trade paperback.
                    British-born  Ray  Buckland can,  with  some  validity,   be
          considered   Gerald  Gardner's American  successor.   Not only  did he
          introduce  Gardnerian  Witchcraft to  the United  States, but  he also
          founded his   own  tradition   of  the   Craft, called   Seax  (Saxon)
          Wicca, which  has grown to worldwide practice.   His early books, like
          'Witchcraft  from  the  Inside',  did  much  to  dispel  negative
            stereotypes  of  Wicca  in  the 60's.   And 'The Tree: Complete Book
          of  Saxon Witchcraft'  remains  one of  the  best published  Books  of
          Shadows to   date.    The present volume has  a practical orientation,
          with chapters set up as 'lessons', covering every imaginable aspect of
          modern Wicca.   The book is  Traditionalist in approach, making a nice
          counterpoint to works by Adler and Starhawk.

               OTHER SOURCES:

            'A  Witches' Bible, Compleat' by  Janet & Stewart  Farrar.  Magickal
          Childe trade paperback tandum edition of 'Eight Sabbats  for  Witches'
          and  'The  Witches' Way', respectively, also called 'A Witches' Bible,
          Vol 1 & 2'.
                    The  first book  is  an examination  of thefestival Holidays
          of   the  Old  Religion  -   the  Solstices  and   Equinoxes  and  the
          cross-quarter days   -  together with the rich folk customs associated
          with  them.  The second book contains  the long-awaited  remainder  of
          the  previously  unpublished  portions   of   the Gardnerian  Book  of
          Shadows.    In   both  of these books,  the Farrars had the invaluable
          help of Doreen Valiente, who actually wrote parts of the Gardnerian
          liturgy.     The  three Farrar  books  taken together  form  the  most
          complete  system  of Witchcraft  currently available.     Their   more
          recent  book   'The   Witches' Goddess'   focuses  on   the   feminine
          archetype,    and     contains  a  gazetteer  of  Goddesses   that  is
          mind-boggling in its thoroughness.

            'Dreaming the  Dark: Magic, Sex, & Politics' and   'Truth  or  Dare:
          Encounters with  Power,  Authority,  and  Mystery'   both by Starhawk.
          Beacon Press trade paperback and Harper & Row hardback, respectively.
                    If  we have  gained  new religious  insights from  Pagan and
          feminist philosophy,  how  are  we  to incorporate those insights into
          our daily lives?  Starhawk, the author of one of our principal  texts,
          pulls   together  a  wide range   of materials to answer this question
          in two books as beautifully poetic as her first.  Some of these things
          have waited a  long time to be  said  -   and they couldn't have  been
          said better!

            'The  White   Goddess'  by   Robert  Graves.    Farrar,   Straus,  &
          Giroux trade paperback.
                    A rather weighty and  yet poetic  book,  tracing the  female
          deity  of Witchcraft  -  Goddess  of  Birth,  Love,  and Death; of the
          New,  Full, and  Old Moon,   worshipped   under   countless   titles.
          Fascinating   for   the   advanced  student.     Know   your    Celtic
          mythology (particularly Welsh) before you start, though!  (If you need
          a quick intro to this book, check out the feature in the Reviews SIG.)

                                                                             931

            'Witchcraft  Today'  and  'The  Meaning  of  Witchcraft' byGerald B.
          Gardner. Magickal Childe trade paperbacks.
                    GeraldGardner hasthe distinction ofbeing thefirst practicing
          Witch  to  write  a  book   about  Witchcraft.  He  was initiated into
          one of the surviving traditional British Covens, and onto the tattered
          remnants  of magic  and  ritual  inherited   from    them, he  grafted
          elements of ceremonial magic.   The synthesis that emerged came to  be
          called  'Gardnerian'  Witchcraft,   and  it  became   the major  cause
          of  the   Witchcraft   revival   of  the twentieth  century.   Because
          Gardner was the  first to deal with this material  in written form, it
          sometimes seems  very disorganized,  but its historical  importance is
          immense 'An ABC of Witchcraft', 'Natural Magick', and 'Witchcraft  for
          Tomorrow' all by Doreen Valiente.  Phoenix trade paperbacks.
                    British Witch Doreen Valiente isperhaps best  known  for her
          work   with Gerald    Gardner   in creating  the  Gardnerian canon  of
          liturgy.  However,  in her own books, she really  shines as an amateur
          folklorist, managing  to   convey  a sense  of   Witchcraft  as a folk
          religion,  tied very much  to the locality,  the land,  and the oldest
          strains  of  folk wisdom  and  nature.   Her  sense  of   history  and
          tradition  is  rich  and  deep,  and  she often  presents  fascinating
          historical tidbits about the Craft.  From no other author can one gain
          such a rich  sense of heritage.

            'A  History  of  Witchcraft:   Sorcerers,  Heretics,  &  Pagans'  by
          Jeffrey B. Russell.  Thames and Hudson trade paperback.
                    This bookrepresents theapproach of agifted Cornellhistorian.
          Although  Russell  doesn't  always adequately cover modern sources, he
          has become famous for his ability  to integrate a sensible approach to
          the  evidence  of   medieval Witchcraft  with an  acceptance of modern
          Neo-Pagan Witchcraft.

            'Magical    Rites    from   the   Crystal  Well'   by   Ed   Fitch.
          Llewellyn trade paperback.
                    A book ofrites, simple celebrations of land and water,  wind
          and   fire.    Rites    of  passage,  seasonal  celebrations,  magical
          workings,  healings, and many more.  Ed  Fitch (one of the founders of
          Pagan  Way) is  truly  in   his  element here.    And it is one of the
          most beautiful  books on the Craft ever published.  The art work alone
          is worth the price of the book!

           'A Book of Pagan Rituals' by Herman Slater.  Weiser trade paperback.
                    Originally published  in two volumes   as  the   'Pagan  Way
          Rituals',  this extremely  beautiful book is just  what it says it is:
          a book  of rituals.  Not authentic Wiccan rituals, but very nearly so,
          these  rituals  are often  used    by Covens    in   the  training  of
          neophytes.   Like a good  Catholic missal,  the words  are printed  in
          'sense lines' using BOLD PRINT (easier to read by candlelight).
          Anyone  who   is  at least part  animist or nature-lover  is going  to
          cherish this beautiful book.

            'Celtic Heritage'  by   Alwyn   and  Brinley   Rees.    Thames   and
          Hudson  trade paperback.
                    A good deal ofmodern Witchcraftcan be tracedto ancientCeltic
          sources.   This book,  based in  comparative religion, mythology,  and
          anthropology,  gives  one  a  clear picture  of the Celtic world-view.
          Drawn  mainly from  Ireland  and  Wales,  the  study  focuses  on  the
          interplay  of   Light  and   Darkness,   Day  and  Night,  Summer  and
          Winter, and all the seasonal myths  and rituals that make up the great
          Celtic yearly cycle.

                                                                             932

               OTHER USEFUL BOOKS:

            'The  Politics of Women's  Spirituality: Essays   on  the   Rise  of
          Spiritualist  Power   Within   the   Feminist   Movement'  by Charlene
          Spretnak.  Doubleday trade paperback.
                    Ahuge (and, oneis tempted tosay, thedefinitive) anthology of
          feminist and  Pagan  theology.  Many familiar authors here:  Starhawk,
          Weinstein, Daly, et. al.  Subjects range from Amazons to the ethics of
          magic.  A real bargain!

           'Sex in History' by Reay Tannahill.  Stein & Day trade paperback.
                    It has oftenbeen said that Witchcraft grew outof an  earlier
          'fertility  religion'  and,   although   'fertility'  is  probably the
          wrong word here, it is  undeniable that the history of  Witichcraft is
          irrevocably  bound   up   with  the  history   of   sexuality.    Like
          Tantrists and many others in  the East, Witches tend  to view sex   as
          sacramental.    Since  this  is   quite  contrary  to   the prevailing
          attitudes  of our own culture, it may be helpful to understand how
            our culture  acquired such negative  ideas about sex  in the   first
          place.    Ms. Tannahill's  unique  landmark study will not only answer
          this  question  but  also indicate  the  many  options  other cultures
          throughout history have chosen.

            'When  God  Was A  Woman'  by  Merlin  Stone.   Harcourt,  Brace,  &
          Jovanovich  trade paperback.
                    At   the  foundations  of  the religion of Witchcraft is the
          religion  of  the  Goddess.   Ms.  Stone's  book  is an  archeological
          tour-de-force of  that religion, which  is  found at the beginnings of
          virtually every known culture (yes, even the Judeo-Christian culture).
          In  this book,  one learns  about the    worship   of Astarte,   Isis,
          Ishtar,  and  many  others.  Also recommended is her 'Ancient
          Mirrors of Womanhood'.  Both are splendid books!

            'A Different Heaven  and Earth' by   Sheila  D.   Collins.    Judson
          Press  trade paperback.
                    Byone ofthe leading feministtheologians of ourday, this book
          asks  what  are  the  psychological   and  social  implications     of
          worshipping  a  male  deity exclusively,  while  ignoring the feminine
          principle in religion.  This is one of the most influencial books I've
          read in the last ten years.  It  changed  my way of thinking (for  the
          better) and I dare say it will change yours.

           'The Way of Wyrd' by Brian Bates.  Harper & Row hardback.
                    What Carlos Castaneda didfor Native American tradition, this
          author does for  ancient Pagan Anglo-Saxon tradition.   Subtitled 'The
          Book of a   Sorcerer's Apprentice' and based on  authentic manuscripts
          found in the British Museum, it is the chronicle of  a young Christian
          monk sent into the wilds  beyond  Mercia in 674 to record the heresies
          (beliefs)  of the  Pagans.   He  is  lucky to  have as  his  guide the
          Anglo-Saxon shaman Wulf.  Throughout this documentary novel, the
            Christian and Pagan beliefs are juxtaposed for abetter understanding
          of both.  Not since 'The Mists of Avalon' has a book accomplished this
          task so neatly.

                                                                             933

            'Positive  Magic'  - revised  edition  -  by   Marion   Weinstein.
          Phoenix Publications trade paperback.
                    Although  a book about  how to  use magic to changeyour life
          could be extremely tedious, this one is far from it.  While it is true
          that Marion uses a  simple and  direct style of writing, it is used on
          such  difficult and  subtle questions  as the  ethics of  magic.   She
          draws   upon   her  own   experiences   to create   a  book   that  is
          truely positive.   If I had to recommend one book on magic, this would
          be it!

           'Earth Power' by Scott Cunningham.  Llewellyn trade paperback.
                    Scott is arguablythe strongest of the young  writers in  the
          immensely popular  'Llewellyn's  Practical  Magick Series'.   This is,
          in  fact,  a  book  of  spells.    Practical,  down-to-earth,  useful,
          everyday,  garden-variety  spells.   It  is the only such book in this
          bibliography.   Although I do  not recommend a  'cookbook' approach to
          magic, this book will be extremely helpful when used as a  guide   for
          creating  your own spells.   Also, Scott concentrates  on 'natural' or
          'folk' magic, as opposed to 'ritual' or 'ceremonial' magic.   This  is
          the type    of   magic  (involving  Sun, Moon,  stars,  trees,  rocks,
          springs,  etc.)  that  is the  natural  heritage  of  Witchcraft.   An
          excellent   starting-place  for   the novice    spell-wright.     His
          many   other  books,   especially   'The  Magical  Household', are all
          highly recommended.

            'The  Medium, the  Mystic, and   the   Physicist'   and   'Alternate
          Realities'  by Lawrence LeShan.  Ballantine paperbacks.
                    Dr.  LeShandoes not deal with magic orWitchcraft per se, but
          what  he has to say  about  the  nature   of  the  cosmos  is  magical
          indeed.   He  is  an experimental  psychologist,  an  Esalen  veteran,
          director   of  ESP  research, psychic healing,  and other   projects.
          His    is   a    synthesis    of   philosophy,  parapsychology,    and
          Einsteinian physics.   His other books,  especially 'How To  Meditate'
          (Bantam paperback), are also of great value.

            'Seth  Speaks'  and 'The  Seth Material'  by  Jane Roberts.   Bantam
          paperbacks.
                    Yet  another startlingly  clear  (albeit  less  scientific)
          look   at metaphysics.  This is probably  the cream of the crop of all
          modern mediumistic data:  Seth  is the communicant, and the late  Jane
          Roberts is the medium.   The other 'Seth' books are also of value.

            'Psychic  Exploration:  A  Challenge for Science' by Edgar Mitchell,
          edited by John White.  Putnam trade paperback.
                    This anthology  serves as  an excellent introduction  to the
          scientific field of   parapsychology.   Each chapter  is an  extensive
          review article on  laboratory work carried   out  in  one   particular
          sub-genre   of  the   field:  telepathy,  clairvoyance,  precognition,
          psychokinesis,    OOBE's,  apparitions  &  hauntings,  etc.      These
          excellent  articles  will  bring  you  up-to-date  on  virtually
            everything  that   is   currently   known   about   the   topic   in
          question.   Other chapters deal with the history  of  the  discipline,
          social   &  psychological implications,  military  applications,  etc.
          This  book could open  the mind of  the severest skeptic.   But at the
          same time,  it could  serve   as   a  necessary  check    on    those
          too-credulous  souls  who  have  a  tendency  to 'believe everything'.

                                                                             934

               BOOKS ON RELATED SUBJECTS:

            ASTROLOGY:  For the  absolute beginner, 'Chart Your Own   Horoscope'
          by  Ursula Lewis.    Pinnacle paperback.  The  find-at-a-glance tables
          and charts are  worth their weight  in gold.   For the more   advanced
          students,   Michael   Meyer's   'A  Handbook    for   the   Humanistic
          Astrologer'  is  highly  recommended  for its 'humanistic'  (a la Dane
          Rudyar) approach.  If you  want to really learn  to  do astrology, try
          'The Only Way To Learn Astrology, Vol I-IV' by March & McEvers.  Books
          by Linda  Goodman, Grant Lewi,  Ronald Davison, and  Liz  Greene   are
          also recommended.

            TAROT:   'Secrets  of  the  Tarot' by Barbara Walker is the best  of
          the newest books on Tarot.  You may know Barbara as the author of  the
          amazing  'Woman's Encyclopedia  of  Myths and Secrets'.  Bill Butler's
          'Dictionary  of  the  Tarot'  is  a  wonderful  reference  book  which
          encompasses works  by such  authors as Case,  Crowley, Douglas,  Gray,
          Huson, Kaplan, Mathers, Papus, Waite, et. al.

            ESP:    Any and  all  books  by J.  B.  and  Louisa Rhine,  Gertrude
          Schmeidler, Thelma Moss,  Charles Tart,  D. Scott Rogo,  J. G.  Pratt,
          Raynor  Johnson  and  Lawrence LeShan would be highly recommended.

            PALMISTRY:    'The Palmistry  Workbook' by N. Altman  is clearly the
          leader  here.  The  book  actually  has  hand-prints,  not  just  line
          drawings!

            GHOSTS:    Firstly,  I'd  recommend  'An   Experience  of  Phantoms'
          and   'The  Poltergeist  Experience'   both by D. Scott Rogo  (Penguin
          paperbacks), who is a kind of historian of psychical research.   Also,
          'The  Poltergeist'  by   William Roll,   director  of   the  Psychical
          Research  Foundation,  and this country's leading authority on ghosts.
          And  most importantly, 'Conjuring Up Phillip'  by  Iris  M.  Owen, the
          account  of a  group of  Canadian researchers  who 'created'  a ghost!
          This last title is now out of print, but if you can find one in a used
           book store, it's well worth it.

            SURVIVAL:   'At  the  Hour  of Death' by Karlis Osis is exceptional.
          Books by Elizabeth Kubler-Ross are adequate, but not as good.  And, if
          you  can find it, the    out-of-print   'Life  Is   Forever'  by  Susy
          Smith  is  perhaps the best introduction.

            OUT-OF-THE-BODY EXPERIENCES:   'Journeys Out of the Body'  and  'Far
          Journeys' both by Robert A. Monroe.  The narative of a much-researched
          psychic, he only
            one of its  kind.  Also, 'Astral Projection' by  Oliver Fox, and any
          early works
           by Sylvan Muldoon and Hereward Carrington, if you can find them.

            MEDIUMSHIP: Firstly, the 'Seth' books by Jane Roberts, listed above.
          Any  and all books by Eileen Garrett.   Plus, 'Here, Mr. Splitfoot' by
          Robert Sommerlot, 'Singer  in the Shadows' by Irving Litvag,  and 'She
          Spoke to the Dead' by Susy Smith.

            CABALISM:  Introductory  works include 'The Magician:  His  Training
          and  Work' and  'Magick:  Its  Ritual,  Power, and Purpose' both by W.
          E.  Butler.   Later,  works  by  Dion  Fortune  and  Aleister  Crowley
          (definately not for the novice).

                                                                             935

               BOOKS OF LORE & MYTHOLOGY:

            'The  Mists of Avalon' by  Marion Zimmer Bradley.   Ballantine trade
          paperback.
                    This Arthurian fantasy novel,which reached  the  N.Y.  Times
          best-seller list, is  truly superlative.  It is narrated  by Morgan le
          Fay  and so we finally  understand that strange  antipathy that exists
          between   her   and    Arthur.    The  religious   and   philosophical
          conflict between the Old Religion and the newer one of Christianity is
          beautifully portrayed.  An excellent choice.

            The Prydain  Chronicles of Lloyd Alexander,  a  pentology   on  Dell
          paperbacks:  'The  Book   of  Three',   'The  Black   Cauldron',  'The
          Castle of Llyr', 'Taran Wanderer', and 'The High King'.
                    These award-winning  children's   fantasies  are  based   on
          ancient   Welsh mythology.  Alexander admits  that the two authors who
          most influenced him were J. R. R. Tolkien and T. H. White.   The books
          are  also the basis  of the   recent animation   feature   from Disney
          studios.  I'm often asked about pagan books to recommend for children.
          These are them.

            The Deryni  Chronicles of Katherine Kurtz:  'Deryni Rising', 'Deryni
          Checkmate',  'High   Deryni',   'Camber    of Culdi',  'Saint Camber',
          Camber the Heretic',  'The Bishop's  Heir', 'The  King's Justice'  and
          'The Quest  for  Saint  Camber',  all Ballantine paperbacks.
                    Set in the landscape of ancient Wales, the Deryni are a race
          with  magical powers  which must  fight  for its    life   against   a
          medieval  Church  Militant.  Kahterine is someone who knows what magic
          is all about.

            'The  Once  and  Future  King'  and  'The Book of Merlyn' both by T.
          H. White. Berkely paperbacks.
                    Sparkling books, and my  own personal favorites.   The final
          crystalization  of centuries of Arhturian romance.  The books on which
          'Camelot' was based.

            'The Weirdstone of Brisingamen', 'TheMoon of Gomrath', 'Elidor', and
          'The Owl Service' by Alan Garner.  All Ballantine paperbacks.
                    Garner isone of thebest Britishfantasy authors, witha superb
          sense  of local  'color' and folklore.  The first two (related) titles
          are in the heroic quest mold, the third is  a  story  about  the  four
          'hallows'   of  Arthurian legends,  and the fourth is  an eerie modern
          re-creation of the fourth branch of the 'Mabinogi'.

            'A Wizard of Earhtsea',  'The Tombs of Atuan',  and   'The  Farthest
          Shore'  by Ursula K. LeGuin.  A trilogy on Bantam paperbacks.
                    This isthe chronicle of ayoung boy who isan apprentice mage.
          LeGuin,  a  leading  science  fiction  and  fantasy  author,  has some
          fascinating things to say about the light side and dark side of magic,
          and how they're related.  And she says it very well, indeed.

           'Lammas Night' by Katherine Kurtz.  Ballantine paperback.
                    In this case, theauthor of  the  important Deryni  fantasies
          turns   her attention  to  a  historical  setting:   England  in World
          War II.   There is  a long-standing tradition  that Hitler's  thwarted
          plans for  invading England owed  a   certain  something  to the  many
          Covens throughout  Britain who  combined  their efforts  to stop  him.
          There  is even a  hint that the Royal   Family   itself  was involved.
          Ms. Kurtz's historical research is, of course, impeccable.

                                                                             936

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                                   The Charge of the God
 
                 Listen to  the words  of the Horned God, the Guardian of all
                  things wild  and free,  and Keeper  of the  Gates of  Death,
                   whose Call all must answer:

                                   I am the fire within your heart...
                                       The yearning of your Soul.
                                      I am the Hunter of Knowledge
                                    and the Seeker of the Holy Quest
                                 I - who stand in the darkness of light
                                   am He whom you have called Death.
                               I - the Consort and Mate of Her we adore,
                                          call forth to thee.
                                       Heed my call beloved ones,
                         come unto me and learn the secrets of death and peace.
                                        I am the corn at harvest
                                      and the fruit on the trees.
                                      I am He who leads you home.
                                           Scourge and Flame,
                                           Blade and Blood -
                                   these are mine and gifts to thee.

                                    Call unto me in the forest wild
                                          and on hilltop bare
                                  and seek me in the Darkness Bright.
                                       I - who have been called;
                                                  Pan,
                                                 Herne,
                                                Osiris ,
                                               and Hades,
                                      speak to thee in thy search.
                                          Come dance and sing;
                                          come live and smile,
                                              for behold:
                                          this is my worship.
                                You are my children and I am thy Father.
                                          On swift night wings
                                it is I who lay you at the Mother's feet
                                   to be reborn and to return again.
                                      Thou who thinks to seek me,
                                    know that I am the untamed wind,
                              the fury of storm and passion in your Soul.
                                    Seek me with pride and humility,
                                but seek me best with love and strength.
                                          For this is my path,
                                  and I love not the weak and fearful.
                                   Hear my call on long Winter nights
                             and we shall stand together guarding Her Earth
                                             as She sleeps.

                                                                             937

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                                     Shamanic Binding
                                   By: Gaffer Maccluiunn

          There are many "heaven"s, as I see it...
 
          One of these,  which I go to  for information, is the  Realm of Spirit
          Animals. I do the usual preparations for a journey, then halfway up (I
          use a  ricketywooden ladder:  my teacher suggested a ladder when I was
          very young,  and I  haven't rebuil  it  yet...It's had  many years  of
          almost constant use, and I think  that it's time to repair this mental
          tool...), and  though  the ladder  continues (both  up, down,  several
          other ways...) I swing through a little hole and come up underneath an
          enormous tree.  The place is filled with animals (of course) and I can
          find  out from  them, generally,  whatever  I need  to know.   There's
          usually something I do in return; I was taught (and  believe, since it
          works for me) that there are essentially five (5) KNOWN ways to relate
          to a spirit.  The first rule, as I believe it, is that no matter what,
          in any dealing  between entity  and entity, the  relationship MUST  be
          made clear for there to be useful communication.  It doesn't matter as
          much WHAT the relatioship is (although I have preferences), so long as
          it is clear.  The five ways I am aware of are:
 
          1.  Binding by Gift.
          2.  Binding by Love.
          3.  Binding by Trade.
          4.  Binding by Spirit.
          5.  Binding by Weapon.
 
          Since the  last one is, in MY way of thinking, least desireable, we'll
          start there:  Binding by weapon, for me, is only used when a spirit or
          entity comes to me with something  nasty planned, and only if there is
          no other way.  It is kind of like putting the genie in the bottle (the
          old Arabian  Nights Genies were  very tricky,  and would just  as soon
          devour someone who  lets them free as  grant them wishes...):   first,
          you  must have  superior  force, and  superior  will.   And Plenty  of
          Reasons...
 
          Binding by Spirit is MUCH more preferable:  This is  the link you have
          with your spirit  animals:  A  link from like  to like, regardless  of
          form.   It  usually HAPPENS  to  you, rather  than you  CAUSING it  to
          happen.
 
          Binding by Trade is offering something in return for what you wish to
          receive.   Not as wonderful  an experience  as Binding by  Spirit, but
          still worthwhile.   It is  necessary to  find some  entity willing  to
          trade, however,  and for this the Realm  of Animals is where  I use it
          most.  After a while, you can get into a routine, whereupon in becomes
          Binding By Gift:
 

                                                                             938

          Binding by Gift is when the shaman leaves a gift or gives a gift, in
          expectation of needing a favor later.  This can be considered the case
          when a spirit comes to you for help, but  generally I classify that as
          Trade,  since it  is the  same as  trade, just  the other  way around.
          Binding by Gift, you do the thing first:  If I need information that I
          think the Squirrels, for instance, in the Animal Realm can offer, I'll
          leave  out a selection  of nuts underneath  the pine tree  in the fron
          yard, for  I know that there  are squirrels which frequent  it.  Then,
          later,  I'll go  up to  the Animals  and ask  for what  I need.   This
          originally  started  as Binding  by Trade,  where  they'd tell  me the
          information  I needed to know, and then  say, "In Trade, you can leave
          nuts for the Little Brothers."  Now, I do it aforehand, knowing.  This
          is  a much  more  comfortable relationship  than  Trade, as  Trade  is
          generally a one-or-two-time thing,  while Gift is something  much more
          meaningful and long-lasting.
 
          Binding by Love  is actually  entering into a  friendship (or  deeper)
          with a spirit.  Most of the shamans to whom I speak agree with me that
          the  relationship they have with their Spirit Helpers/Guides is a love
          or lover relationship.  Some explain that they are soul-mated to their
          guides.  This makes sense to me, and  is the last form of relationship
          of which I am aware in this context.
 
          Hope this was interesting.  Let me know.
 
          Tapadh Leibh.
          Gaffer.

                                                                             939

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                                       SPIRITUALITY

               In order to facilitate clearer communication in an area that very
          often  becomes   very  "fuzzy"  because  of   specialized  or  unclear
          definitions, let us now  define the term Spirituality and the sense of
          its use here.  The term "spirituality" (as used here)  is reserved for
          situations that  involve personal experiences of  unique dimensions of
          reality that give one's life and general existence a numinous quality.
          Jung  used the term "numinous" for the description of experiences that
          feel sacred, holy,  or out of the ordinary (in the  sense of a special
          feeling  of ultimate  meaning  or reality).   Therefore,  spirituality
          characterizes  individual relationship  to the  universe and  does not
          necessarily  require  a   formal  structure,  collective   ritual,  or
          mediation by a priest or other external authority figure.

                    Religionis a form of organized groupactivity that may or may
          not be  conducive  to  (or  even  supportive  of)  true  spirituality,
          depending  on the degree  to which it provides  a context for personal
          discovery and experience of the numinous dimensions of reality.  While
          at  the  root  of  most  great  religions  are  the  direct  visionary
          revelations of their  founders, prophets, seers,  and saints, in  many
          instances religions  have lost their  connection with this  vital core
          over time.

                    Experiencesand mentalstatesinvolving personalencounters with
          the numinous dimensions  of consciousness are of two  different types.
          Included in the  first are  experiences of the  "immanent divine",  or
          perceptions of divine  intelligence expressing itself in  the world of
          everyday  reality.   All of  creation -  people, animals,  plants, and
          inanimate objects  - seems to be permeated  by the same cosmic essence
          and divine  light.    A  person  in  this  state  suddenly  sees  that
          everything  in the universe is  a manifestation and  expression of the
          same cosmic energy  and that separation  and boundaries are  illusory.
          In theology, this is called Monism.   This is also the core experience
          of the "all is illusion" claim in some belief systems.

               Experiences in the second category do not represent a different
          perception of  what is  already known  but reveal  a rich spectrum  of
          dimensions of reality that are ordinarily hidden from human  awareness
          and  are not available  in the everyday  consciousness.   These can be
          referred  to as experiences of  the "transcendent divine".   A typical
          example  would be  a vision  of God  as a  radiant source of  light of
          supernatural  beauty or a sense  of personal fusion  and identity with
          God perceived in this way.  Visions of various archetypal beings, such
          as  deities, demons, legendary heroes,  and spirit guides, also belong
          in  this category.  Other experiences do not involve merely individual
          suprahuman entities  but entire mythological realms,  such as heavens,
          hells,  and purgatories,  or various  sceneries and  landscapes unlike
          anything known on earth.  This seems to be the nature of many  reports
          of Native American "Shamanic Journeyings".

                                                                             940

               What interests those studying practical magic are the practical
          consequences of personal encounters with spiritual realities.  For the
          people   who  have  had  them,  the  existence  of  the  immanent  and
          transcendent divine is  not a  matter of unfounded  belief but a  fact
          based on direct experience - much  as our attitude toward the material
          reality  of  our  everyday   life  is  based  on  fist   hand  sensory
          perceptions.   In contrast, a belief is an opinion about the nature of
          reality  based on  a specific  form of  indoctrination, or  reading of
          religious literature;   It lacks direct experiential  validation.  Yet
          once again we are brought up against the very
          difficult problems of integrating personal realities with consensual
          reality, or at least in integrating them closely enough  that they can
          be discussed in a meaningful manner.

                    Oneof thepractical consequencesof thesespiritual experiences
          is permanent physiological change in the one experiencing them.  There
          are usually  also a set of  perceptual changes, as well  as (often) an
          ability to experience more of these episodes and not always  with full
          control  over  when  they will  occur.    In  other words,  the  whole
          mind-body-spirit linkage takes  on new dimensions  and depth, and  can
          become very  difficult to understand and  manage!  To be  sure, no one
          has an experience of this  type and remains the same person  they were
          before.

               A common physiological change that results from these types of
          experiences is a change in the individuals general state of health.
          Allergies and allergic type reactions are a typical area of change.
          Someone  who had  few  allergies may  find  that they  suddenly  react
          strongly   to  a  number  of  substances  that  did  not  bother  them
          previously, and (more  often) the  reverse also happens.   There  have
          also been cases of  "spontaneous remission" of long-term ills  such as
          arthritis  and rheumatism as well as even  one case of cancer known to
          the author.

                    Theperceptual changes that happencan also be very confusing.
          People seem to experience a whole new "tone" and new levels of meaning
          to their  everyday perceptions.   There  is often  an increase in  the
          sensitivity in their sight, hearing, smell, taste, and tactile senses,
          as  well  as  what one  person  described  as  a  new "depth"  to  the
          sensations, i.e. they  felt as if  all of their senses  previously had
          been muffled or distorted, and now those distortions were removed.

                    Anothercommon phenomenonthat resultsfrom directexperience of
          the  numinous  is that  further  experiences become  more  likely, and
          "shifts"  in consciousness become facilitated.  Some people who do not
          have a good  background in self analysis and  "taking charge" of their
          lives, find  that it is very  easy to lose control  and quickly become
          unable to deal with the every day world.  Even those who are  actively
          seeking and  working hard to achieve  personal growth and are  used to
          dealing  with their innermost  thoughts and psychological functionings
          find these experiences causing a lot of hard work!

                                                                             941

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                                 Monotheism vs. pantheism
                                   By: Dan Holdgreiwe

 
          The primary meaning of "pantheism" is "the belief that the Divine is
          identifiable with the forces  of nature and with  natural substances,"
          and it is this meaning of pantheism which  is properly contrasted with
          "panentheism"  (the belief that the Divine is within the natural world
          but  not  limited  to it).    This  pantheism  *denies* all  Gods  and
          Goddesses, at least to the extent that They are understood as anything
          more  than natural forces.   Thus if  you believe that  the Goddess is
          something  more  than  the  physical  planet  Earth,  you  are  NOT  a
          pantheist; you are a panentheist.
 
          A  secondary  meaning  of  "pantheism"  is  "worship  that  admits  or
          tolerates all gods."  As this meaning directly contradicts the primary
          meaning, persons using  the term  should be careful  to specify  which
          meaning  they intend.  (Under this meaning,  if there is any god whose
          existance you do not acknowledge --  Satan, for example -- you are NOT
          a pantheist.)
 
          Within  the  pagan community,  the term  pantheism  is used  even more
          sloppily as a  synonym for polytheism  and/or animism.   This had  led
          many  people who  don't  meet  either  of  the  above  definitions  to
          mistakenly call themselves pantheists.
 
           P> By that, I mean that I believe the Christian God exists, but
           P> don't necessarily worship that particular deity.  If all gods
           P> and goddesses exist, you can worship one of them (Monotheism),
           P> without excluding the existance of the rest of them
 
          That's not  monotheism, that's henotheism.   Monotheism is  the belief
          that only one  "God" exists.  Note, however, that  monotheism does not
          deny the existance of  lesser beings (saints, angels, etc.)  who might
          also  be called  "gods"  in a  polytheistic  system.   Note also  that
          Christianity is not truely monotheistic, as it has the top job  shared
          three ways.
 

                                                                             942

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                                 Modern Pagan Persecutions
                                   By: Jonathan Hutchins

          I  wonder  about this  whole big  deal  of how  unrealisticly paranoid
          people  can get about Paganism.   I live here in  the real Bible Belt.
          People  get  pretty extreme  here about  religion, although  there are
          places  where it's worse.  They even refused to  install the statue of
          Ceres  that was  commissioned for  the  Kansas State  Capitol building
          because  she was  a Pagan  Goddess.  (There  followed the  three worst
          grain harvests since the dust bowl.)

          Still, we  have a thriving Pagan  community, and not a  small share of
          misguided fundamentalist teenagers rebelling into holywood satanism.

          We have had a lot of trouble with cases of religious persecution - but
          not  the kind  you might  think.   What has  happened has been  that a
          borderline Pagan has imagined  or misunderstood something, and started
          telling  all their friends that _somebody_ was being hassled for being
          a Witch.

          We  have a  Rennisance Festival  here,  and the  rumor  mill there  is
          boringly  predictable.  Every year, two stories are guaranteed to make
          the rounds:

          One goes  that a knife  was stolen from  a participant, and used  by a
          parton to  stab someone.  Therefore you can't carry live steel.  Funny
          thing, no one ever  seems to actually know either the participant, the
          patron,  or  the victim.   And  responsible  people still  carry their
          knives.

          The other story varries a little; either the adminstration is hassling
          participants  for wearing pagan jewlry (ridiculous - 1/3 of the jewlry
          sold out  there is "pagan"), or  someone was planning a  circle on the
          grounds and got hassled  about it, or someone actually _had_  a circle
          and was raided.  (How do you do a circle of 100 or so people, and  get
          raided, within  200 yards of all  the people camping on  site, and not
          make a single noise?)

          We've had problems  with the Heartland Pagan Festival too.   One year,
          someone started a rumor that there was an objection to our beliefs and
          practices on the part of the people who owned the camp we'd used.  One
          of  the people who was  peripherally involved with  the planning group
          took it upon himself  to do something.  Unfortunately,  that something
          didn't involve  checking out the rumor first - he just called the Camp
          offices and gave everybody  who would listen to him holy  hell <sorry>
          for being religious bigots.

          Fortunately we were able to explain that he was not an official of the
          organisation, and we  were able  to mend things  sufficiently that  we
          were  allowed  to  use  the  camp   untill  it  was  sold  last  year.
          Unfortunately, we were never quite as well trusted as we had been, and
          the camp  staff lost their new found belief that we weren't all just a
          bunch of nuts.

                                                                             943

          Why does this happen with so often with Pagans?

          Those of us who've studied the  history of the Christian Church may be
          aware of the power the church found in being persecuted.  It gave them
          a binding common enemy.  It gave them a reason for extremism.  It gave
          their  persecutions of heretics legitimacy.  It made people willing to
          sacrifice everything for the church.

          When  true persecution ended, they  found goals for  the Crusades that
          carried  on  the tradition  of holy  war.   Even  today, if  you watch
          Fun-D-TV, you will find that they use the false story  that the church
          is a persecuted minority to drum up support an  dcontributions, and to
          justify their actions.

          Is  this what  we're  after?   Do  those  of us  who  come from  these
          traditions find it so hard  to leave the old habits behind,  even when
          we've dressed them in new forms?  Do some  of us even see this kind of
          activity as legitimate?

          Gods save us from Jehova in drag.

          We  do ourselves  more  damage with  false,  imagined, and  exagerated
          claims  of persecution  than  is done  against us  by all  the fundies
          combined.

          If  we are  to be credible,  if we  are to  be taken seriously  by the
          mundane world,  if we  are ever to  be able  to mount  a real  defense
          against those who would persecute  us because of our beliefs, we  must
          refrain from crying wolf.

          We  must be vigilant  to apply our  critical minds to  the accounts we
          hear,  to track them down, and to explain  to the people who start and
          spread them that  we are held to a higher standard of truth because we
          are in the minority.

          Jonathan.

                                                                             944

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                                     Magick Christians
                                    By: Alfgar Maharg

              Greetings   from   BaphoNet.   Apparently,   I   fall   into   the
          "Non-Traditional  Christian"  box.  I  shall now  proceed  to  confuse
          everybody by refusing to fit into any pigeonhole.

            I have been for some ten years a member of the New Church
          ("Swedenborgian").

          The 18th  century  revelations found  in  the voluminous  writings  of
          Emmanuel  Swedenborg, renowned  scientist, theologiand  and visionary,
          overwhelmed by MAKING SENSE.  However, we have yet a  considerable way
          to go in conveying the news to the public at large. On announcing that
          one is a  Swedenborgian, approximately 62%  of the population  respond
          with "What church is that?" 29% ask  "Is that the Swedish Church?" The
          rest simply stand there with mouths open.

                When asked what he was teaching, Swedenborg replied "Two things:
          that God is one, and that faith is inseparable from charity."

                Point 1 means that the Lord Jesus Christis the SAME God who made
          Heaven and Earth and no nonsense about it. Worship is always addressed
          to Christ, not to any "trinity".

                Point 2 represents arepudiation of salvation "by faithalone". We
          hold most emphatically  the truth  of James: "Faith  without works  is
          dead".

             Naturally, things could not be left so simple. I look forward to
          discussing the immoderately abstruse issues involved.

                Just in case you are not confused enough already, I found myself
          drawn  into the  pursuit  of the  so-called  "high" occult.  This  led
          directly to  the formation of  the Third Order  of St.  Michael, which
          coalesced  from  the  set  of  esoteric  Christians  collected  around
          Katheriine Kurtz,  and who  found the  "Deryni Christian"  archetype a
          valid spiritual  expression.  The principal  result  so far  has  been
          liturgical expression pursued wherever enough of us can be found.

                  Locally I amaffiliated with atemple of the SangrealSodality, a
          non-sectarian, decentralized, and frighteningly  eclectic organization
          following the  broad tradition of  the Golden Dawnand  its successors,
          and  drawing inspiration  and initation  from the  work of  William G.
          Gray.

                                                                             945

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                               Polarity and Single Sex Covens
                                        By: Marios

           M>      Here's my latest question for theological debate:
           M> Given the emphasis on male/female polarity within the
           M> structure of Craft mythology, can a group that is entire
           M> same sex gay or lesbian legitimately claim to be
           M> practicing Wicca?  Or is it something else pagan, that
           M> is not Wicca? Please give reasons for your answer...
           M> I've found this to be a really sticky one.

                  In a word, "YES". Try this on for size:

          1.  Craft as  an immenentalist  religion, recognizes  the "fact"  that
          individuals  contain both  "male"  and "female"  parts. Polarity  work
          takes advantage of this situation. After all, we  recognize solitaires
          as  practicing Wicca, so we  have already accepted  that polarity work
          may involve only one person. As a logical extension of this:

          2. Given  that  polarity work  includes immanent  "male" and  "female"
          components,  we must assume that a group situation will take advantage
          of this  fact in  their workings.  But, since  polarity work  may take
          place  within an  individual,  the actual  genders  of the  group  are
          unimportant. However:

          3. While  it can be  argued that  polarity work is  possible, and  off
          necessity, takes place in same sex groups, can we state  that they are
          practicing  Wicca?   That  must  depend  on  how  one  defines  Wicca.
          Personaly,  I would say "Yes",  however, the central  mysteries of the
          Craft can be interpreted as demanding a heterosexual couple.

          4. I suspect that certain rituals (e.g. the Great Rite) can easily be
          reworked  from   their  current,   heterosexist,  form.   However,  if
          "practicing Wicca" is defined by a strict  adherance to the LITURGY of
          Gardnerian  derivation, then a same sex coven cannot be practicing the
          TOTALITY  of Wicca (or certain of its  main rituals). They may, on the
          other paw, be defined as practicing PART of Wicca.

                                                                             946

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                     Some Thoughts on the Evolution of Wiccan Ritual
                                       By: Paul Hume

          Undoubtedly (insofar as anything in this mish-mash of magick can be
          undoubted (g)) the "convergent evolution" thing has a place in the
          development of the various trads.
 
          ie. hitting on similar manifestations of one True Thing.  An algorithm
          stays the same, no matter how you code it.
 
          Some of the interesting divergences, f'rinstance...
 
          The  Quarters:  Always  a lively discussion  (g).  Air's  in the East.
          No, it's in the North, etc.  The traditional post-GD attributions stem
          fgrom  a  system  attributed to  Egypt,  and  Egyptian  climate.   The
          traditional  Wiccan ones make sense in the context of Northern Europe,
          esp. Britain. (At least the Brit-Trad ones do).
 
          The ceremonial (solar variety)  magician concentrates on the Equinoxes
          and  Solstices as  his major  milestones  in the  wheel  of the  year,
          whereas  Wicca sticks  with the  Cross-Quarters as their  main events.
          Again,  the solar  calendar is  an Egypto-Sumerian  bugaboo, and  more
          important  to agricultural peoples (or so it is suggested) whereas the
          Cross-Quarters fit the rhythm of birth and growth in herd animals, and
          thus suggest a tradition that  evolved in the herding cultures  of the
          early  Celts and  Britons (who did  not succumb  to the  siren song of
          agro-economy until much later).
 
          How rigorous these arguments are is open to dispute - they may just be
          attempts to  correlate anthropology and  tradition.  But  they suggest
          areas of emphasis that separate the two paths, and suggest further the
          different aspects of Reality that drive them.
 
          Paul
 

                                                                             947

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                            BELIEFS AND CUSTOMS OF WICCA
          Not every Wiccan will subscribe to all of these points, but
          generally they are representative.
 
          1.  The divine Spirit is present in all creatures and things:
          people, animals, plants, stones...
 
          2.  The ultimate creative force manifests in both feminine and
          masculine modes;  therefore it is often symbolized as the Goddess
          and The God.
 
          3.  In some covens, both are celebrated equally.  In others, The
          Goddess is given precedence or even celebrated without reference
          to the God.
 
          4.  All Goddesses and Gods are aspects of The Goddess and The God.
            The aspects most popular in Wicca are the Triple Goddess of the
          Moon (Maiden, Mother and Crone) and the Horned God of death and
          rebirth.
 
          5.  Reincarnation and karma are valid concepts.  Upon death one
          goes to a state of rest and reflection, and eventually chooses
          where and when s/he will be reborn.
 
          6.  Magick is practiced for positive (helping) purposes:
          spiritual development, healing, guidance, safety, etc.
 
          7.  Rituals are generally performed outdoors when possible, at the
          New and Full Moons, and at eight Sabbat festivals which mark the
          progression of the seasons.
 
          8.  Magick and celebration are performed in small groups, usually
          3 to 13, called covens.  These are basically autonomous -- there
          is no central church authority or hierarchy.
 
          9.  There is no holy book, or prophet, no equivalent of the Bible
          or Jesus or Mohammed.  Individuals have access to the divine, and
          do not require an intermediary.  Every initiate is regarded as a
          priest/ess.
 
          10. The central ethic is "And ye harm none, do as ye will."
          Whatever energy you send out returns threefold, so it is wise to
          be kind to others.
 
          11. We should live in harmony with the Earth and Nature, and not
          exploit them.
 
          12. Though Wicca is a valid spiritual path, it is not the only
          one.  There is no recruiting, and people should be free to choose
          the path that best fits their needs.
 
          13. The concepts of original sin, sacrifice, redemption,
          confession, the divinity of Jesus, sinfulness of sex, Judgment,
          Heaven and Hell, denigration of women, bodily resurrection, and
          the Bible as divine revelation are not part of Wicca.  Neither are
          Satanism, the Black Mass, desecration of cemeteries, the sacrifice
          of animals, etc.

          Copyright (c) 1983 Amber K., Our Lady of the Woods. Used by
          Permission

                                                                             948

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                                     The Wiccan Faith
 
                          I cangive youa briefoverview ofWicca. (Idon't speakfor
          all Wiccans, only myself.  There are some differences in the different
          Traditions.)
 
                  We believe that the ultimate godhead is unknowable.  This
          doesn't make for a good working relationship with the diety, however.
          So, we break it down into a Goddess and a God.  Different Wiccans
          worship different Gods/Goddesses.  We can utilize *any* pantheon.
          Some worship Pan/Diana, some Cernnunos/Aradia, Isis/Osiris, and many
          others.
 
                 We see our Goddess as being Triple Aspected -- Maiden, Mother,
          and Crone, and she is reflected in the phases of the Moon -- Waxing,
          Full and Waning.  We see the God as the Lord of Nature, and he is
          reflected in the seasonal changes.  Like Jesus Christ, he dies for the
          land and the people, and is reborn.
 
                  In general, we believe in reincarnation and karma.  What you
          call Heaven, we call the Summerlands.  We don't believe that Hell
          exists (or Satan either.)  We  believe that there should be balance in
          all things - when the balance is disturbed, that's when 'evil' occurs.

          Fire, for example is not 'evil'.  It could be  considered such when it
          becomes out of balance, as in a forest fire, or house fire.
          Controlled fire is a useful tool.  Anger is not 'evil', but when
          unbridled can't help but lead to negative things.  When properly
          expressed and balanced with constructive working to correct that
          which invoked the anger - it, too, can be a useful tool.
 
                  We regard the Earth as our Mother, and try to have respect for
          Her by not polluting her and try to live in harmony with Her and Her
          ways.
 
                  Women reflect the Goddess, Men reflect the God, so the Wicca
          have a Priestess and Priest to  'run' the religious services.  We call
          our services circles.
 
          This was sort of an "Reader's Digest Condensed Version" of Wicca.
 
                  Blessed be  >>Phoenix<<
 
 

                                                                             949

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                                   Origins of The Mandan
                                        By: Madoc
                As a direct lineal descendantof Madoc ab Gwynedd, Princeof Wales
          and alleged  founder of the  Mandan tribe,  I'd like to  shove my  two
          cent's worth in...
 
          Madoc (or Madog) was born  about 1150, one of four sons of the King of
          Wales. He and his brothers did not get along at all, and after the
          King died, Wales was divided 4 ways among his children. Madoc chose
          not  to rule his domain directly, having developed the wanderlust that
          consumes so many Celts. He was a well-regarded sailor, such that his
          sea-faring exploits were recorded less than 100 years later by a
          French historian, and again by Dr. John Dee in the 1500's.
 
          Madoc is said to have left Wales with 5  ships, and to have arrived in
          the New World about 1172 or '73. He landed twice, once in Central
          America, where he is alleged to have been the "God" that the locals
          later mistook Cortez for. He then backtracked through the Gulf of
          Mexico  and landed around New Orleans. He packed his men and equipment
          up the Mississippi, finally stopping due to sickness in his men. He
          and his able-bodied crew floated back downriver and returned to Wales.
 
          Madoc left Wales again around 1176, and returned to the Mississippi
          river. He supposedly found that his surviving original crew had
          intermarried with the local Native American populations, and most
          chose not to return to Wales. Madoc himself may have  stayed, as there
          is no record of his returning to Wales again.
 
          Years  later, Lewis and Clark heard fantastic tales of "white Indians"
          who supposedly built forts, spoke Welsh, and fished from "coracles,"
          which are leather boats totally unlike canoes. They were unable to
          substantiate those claims, although they found many "light-skinned"
          Native Americans, some of whom had blue eyes and blond or blondish
          hair and spoke a mish-mash of Souix and something that resembled Welsh
          in some aspects.  These people claimed, unlike their compatriots, that
          they were descended of a "race of giants" who built their tipis of
          logs and came from "across the sea" (a sea which  they had never seen,
          by the way) and whose leader (Madoc?) had promised to  return for them
          one day. The local Native Americans whom they lived with supported
          their claims.
 
          The Mandan as a tribe still exist. They speak Souix and live mostly on
          reservation land in Wisconsin and up into Canada. They traditionally
          build log cabins and fish from leather coracles.
 
          The Mandan claim that they were seperated as an independant tribe
          because of disease and wars with settlers. They have largely become
          Souix, and the US government lists the Mandan as Souix.
 
          My family traces its roots directly to Madoc through Ireland, where
          his offspring settled after being evicted from Wales by the British.
          As the King of England said at the time, "They can go to Hell or go to
          Connaught." My father is the direct lineal descendant of the Crown,
          and I am his first-born (and only) son. My father is the legitimate
          Prince of Wales, and Charles is a Pretender.
 

                                                                             950

          Documentation:
 
          AUTHOR(s):       Deacon, Richard,  1911-
          TITLE(s):        Madoc and the discovery of America;  some new light
                        on an old controversy  [by] Richard Deacon.
                           [1st American ed.]
                           New York,  G. Braziller,  1967 [1966]
 
          AUTHOR(s):       Armstrong, Zella.
          TITLE(s):        Who discovered America?  The amazing story of Madoc.
                           Chattanooga,  Lookout Pub. Co.,  1950.
 
          AUTHOR(s):       Burder, George,  1752-1832.
          TITLE(s):        The Welch Indians;  or, A collection of papers
                                          respecting
                                                   a
                                                   peoplewhose
                                                             ancestorsemigrated
                                                                              from
                                        WalestoAmerica
                                                     inthe
                                                         year1170,with
                                                                     PrinceMadoc,
                                        (threehundredyearsbeforethefirstvoyageof
                                      Columbus),and whoaresaid nowtoinhabit a
                                    beautifulcountry onthe westsideof the
                                  Mississipi[!]DedicatetotheMissionarysocietyby
                                GeorgeBurder. London, PrintedforT. Chapman
                 [1797] 35 p.  21 cm.
                                            Consists
                                                   chiefly
                                                         ofextrats
                                                                 fromthe
                                                                       Gentleman's
                                          magazine,
                                                  1789-1792,
                                                          the
                                                            Monthly
                                                                  magazine,
                                                                          December,
                         1796, and letters from missionaries and traders.
 
          AUTHOR(s):       Pugh, Ellen,  1920-
          TITLE(s):        Brave his soul;  the story of Prince Madog of Wales
                                          and
                                            hisdiscoveryof
                                                         Americain
                                                                 1170,
                                                                     byEllen
                                                                           Pugh,
                          with the assistance of David B. Pugh.
                           New York,  Dodd, Mead  [1970]
          Summary:          Discusses the validity of the claims that an obscure
                           Welsh prince landed in Mobile Bay in 1170 and
          established a settlement that resulted in a tribe of
          Welsh-speaking Indians.
          ---

                                                                             951

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                              The Burning Times, Some "Facts"
                                        By: Marios
 
                Okay, let's try "another subject". "Facts", a term which derives
          from the latin factum meaning to make or to do, are constructs. If you
          "change" history, you automatically change the  "facts". Let's take an
          example: during the so-called Burning Times, aprrox. 200,000 - 500,000
          people where executed  by either  mob action and/or  legal action.  We
          will  neven know how many people were arrested, sentanced and executed
          for  crimes of  witchcraft (and  please note  that there  were several
          different "crimes of witchcraft" at this time).
 
                In  the late 1940' and early 1950's, several British Witches and
          occultists  started  talking about  9,000,000  "witches"  killed. This
          number appears  to have derived not from any research, but rather from
          an attempt to "one-up" the number of Jews exterminated by the Nazis in
          WW II.  In order  to support  this contention,  the definition  of the
          Burning Times was changed. First, the period of the major whitch hunts
          was extended from its peak, 1550  - 1675, backwards to the founding of
          the Inquisition (early 13th century). Second, the figures for judicial
          executions of heretics, notably the Cathari and the Waldensians, were
          included  in the  total. Finally,  all judicial executions  which took
          place  during  the Catholic  "civil  war"  (the Avignon  Papacy)  were
          included.  In effect, the definition of "witch" was changed to include
          "heretic".

                This definitional change is most interesting, since it parallels
          the  definitional change  that  took place  in  the Catholic  churches
          construction  of demonic  witchcraft  (see,  for  example,  Ginzburg's
          "Ecstacies"). The "facts"  of the situation  where "changed" when  the
          definition of the  term "witch"  was changed. "Witch"  was defined  as
          "not-orthodox" and, as such, included all heretics and non-Christians.
          To me, the  interesting point is that this definition  was created not
          by the Catholic  church, but by Gerald Gardner in  an attempt to prove
          that "witches" had suffered more than Jews.

              What does this say about the idea of "facts"? First, it means that
          what is  a "fact"  changes with  the definition  of terms... in  other
          words,  a fact is a human, and therefore inherantly biased, construct.
          Second, while  agreement between  opposing biases  may  be reached  on
          certain  "facts",  such as  the  date of  a  battle,  I doubt  whether
          agreement can be reached  on the motivations or causes  of the battle.
          Finally,  history is  basically mythology  that is  constructed around
          certain quasi-religious disciplines, e.g. Marxism, positivist science,
          etc. It is a  story that is told and,  in the telling, it  changes the
          "facts".
 
          Bright Blessings M
 

                                                                             952

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                                          ASATRU
                                     Rathulvf Jamieson
          +-
          |     Asatru is a term virtually unknown outside pagan circles.  It's
          | the pagans who have no idea  what Asatru is that believe that it has
          | any connection with the Nazis.  Maybe you need to  explain in more |
          detail what Asatru is??  I'd be interested in that myself.
          +-

             Greetings, Adrienne.  I know that Grendel will answer this, however
          maybe  a  literal translation  won't hurt  either.  Simply put  from a
          historical view, Asatru is a combination of two words:

                  Ase, pl. Ases [pron. `ace']: The gods and goddesses of
                          consciousnessintheTeutonicpantheon, governingthepowers
                  of sovereignty and physical force (ON Ass; AEsir).

                  troth: Religion, being loyal to the gods, goddesses and
                  cultural values of the ancestors (ON tru, OE treowth).

                          true: Adjectiveform of"troth," canmean "loyal."A "true
                  man" is a man loyal to the gods and goddesses of his
                  ancestors.

                The word is a compound of asa-, "of the gods (aesir)," and -tru,
          usually  translated as  "faith." But this  can be misleading.   Tru is
          derived from the same root (deru-) that gave rise to "troth," "truth,"
          "trust," and "true"  in English.  The root word  "deru-" really has to
          do with  something firm, solid, and steadfast.  The fact that the word
          "tree" also comes from this word is significant as well.  Therefore it
          is clear that  originally the term had more of  the connotatins of our
          "true" (loyal), "trusting," and "troth"  than with the connotations of
          "faith" or "belief."

             Belief is the acceptance through an external authority that a given
          thing is true, and perhaps that some form of "salvation" is  dependent
          on  this belief.  Troth  is based on experience.   One trusts that the
          sun will come up  tomorrow because this recurring phenomenon  has been
          experienced in the past.  The things that one is  commanded to believe
          in Christianity,
          Judaism, Islam, Marxism, etc., are precisely those things one cannont
          experience,  or  those things  known only  to pastors,  popes, rabbis,
          imams,
          commissars, etc. "To  trust" therefore is to gain  personal experience
          of the
          truth of  a thing.   The term  asatru therefore  most literally  means
          "gaining experience of the ancestral sovereign gods."

          Thorsson, Edred. "A Book of Troth." St. Paul, MN: Llewellyn, 1989

                This  is what I  based my  belief on,  even before  I discovered
          Thorsson's books.  I just didn't know the "historical" meaning  of the
          word.   I did, however,  know the  beauty of Asatru  (the Troth)  even
          though it was  twisted by others.   I hung in there, and  enjoy one of
          the greater "freedoms of religion" today because of it.

                                    Urdhr, Verdhandi, Skuld!
                              So is was, so it is, so it shall be!

                                          - Rathulvf -

                                                                             953

          This  article is excerpted from the Rocky Mountain Pagan Journal. Each
          issue of the Rocky Mountain Pagan Journal is published  by High Plains
          Arts and Sciences; P.O.  Box 620604, Littleton Co., 80123,  a Colorado
          Non-Profit  Corporation,  under  a  Public  Domain  Copyright,   which
          entitles any  person or  group of  persons to  reproduce, in any  form
          whatsoever, any  material contained  therein  without restriction,  so
          long as articles are not condensed or abbreviated  in any fashion, and
          credit is given the original author.!
 
                                        THE FORTUNE
                                     by Richard Myers
 
          I've   seen  them  before  at  carnivals  and  flea  markets  --  dark
          complexion, colorful  scarves around their heads,  crow's marks around
          the eyes, often a babe balanced on the hip.   They're harmless enough,
          and  I'd  never before  paid them  any  mind.   Oh  sure, storekeepers
          complain about petty  thievery, and  a farmer may  lose an  occasional
          chicken.  But  I'm no easy mark for Gypsy women.  They leave me alone.
          So  it was  strange when  I saw  two of  them near  the pawn  shops on
          Larimer  Street;  and  the older  woman  said,  "There's  a man  on  a
          dangerous journey."
 
          I pointed to a newly purchased camp stove under my arm.  "Good guess,"
          I said.  "Into the wilderness.  So what else?" She stretched forth her
          hand.  "For three coins in the palm I shall tell what else."
 
          I dug out three quarters and, wishing they'd been dimes, dropped
          them into her hand.
 
          "I see a difficult journey to a remote place where few travel."
          "Wilderness," I repeated with an edge to my voice.  "What else?"
          "A high place.  Very cold."
          "Winter in Colorado.  Another guess.  Tell me what I don't know."
 
          She dropped the coins into a pocket in  her ragged old coat and turned
          away.  As she rounded  the corner she paused.  "I see death", she said
          quietly.  She was gone.
 
          An  empty feeling  in  my belly  turned suddenly  to  laughter when  I
          realized that me and Chester were counting on a little death this very
          weekend.  We were after high-country Wapiti, the majestic Colorado elk
          that  roam the flat-tops.  With any luck we'd put death to a couple of
          'em before sundown.......
 
          I saved the  question til we'd packed  the gear to a  high meadow just
          below Retribution  Peak.   I didn't  want to seem  too anxious  for an
          answer.  "Chester, you believe in fortune tellin'?"
 
          Chester kept right on settin' up the tent as he chuckled, "That what's
          got you so quiet?   You ain't said a word all the way up the mountain.
          Someone musta told you a bad one."

                                                                             954

 
          "Gypsy woman said something about dying in the wilderness."
 
          Chester fell silent for the briefest moment before he answered, "Hell,
          you ain't dead  yet, so  start drivin' stakes!"   "Chester, you  don't
          believe in  nothin'" I  laughed, "In  any case,  I'm sleepin'  with my
          rifle to-night."
 
          By Saturday afternoon we'd scouted Three-Elk meadow without seeing any
          sign, so we climbed the high ridges above the beaver ponds to scan the
          area.   It was almost dusk when we headed back through Medicine Spring
          a ceremonial ground where the Cheyenne once danced the ceremony of the
          sacred arrow.  The Cheyenne  were long gone, but in our sights  were a
          pair  of the biggest,  proudest Wapiti we'd  ever seen.   The bull had
          already picked up the swish of our snow shoes when we topped the rise,
          but Chester brought down  the cow with a single shot.  Grandpa Elk got
          away, but we had all day tomorrow to track him down.
 
          You might not  think a Gypsy woman  can see the future;  and you might
          not expect an elk to seek revenge for a lost mate; and I admit that in
          the  dark  of the  tent  I  never really  saw  the  instrument of  our
          destruction.  But we awakened to a bellowing like a steam train and we
          fired our rifles in every direction before the tent finally collapsed.
          I didn't dare move until the morning light showed  Chester's skull was
          cracked, and a  Gypsy woman's words were ringing in  my ears.  ...from
          RMPJ 12/86

                                                                             955

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                                         THE OMNI EXPERIENCE

                                POWER TRIPS: CONTROLLING YOUR DREAMS

                                Release Date: Thursday, 19 March 1987

          A number of techniques facilitate lucid dreaming.  One of the simplest
          is asking yourself many times during the day whether you are dreaming.
          Each time you ask  the question, you should look  for evidence proving
          you are not  dreaming.  The most reliable test:   Read something, look
          away for a moment, and then read it  again.  If it reads the same  way
          twice, it is unlikely that you are dreaming.  After you have proved to
          yourself that you are not presently dreaming, visualize yourself doing
          what it is you'd like.  Also, tell yourself that you want to recognize
          a nighttime dream the next time it occurs.  The mechanism at work here
          is simple; it's much  the same as picking up milk at the grocery store
          after reminding yourself to do so an hour before.

          At night people usually realize they are dreaming when they experience
          unusual  or bizarre occurrences.   For instance, if  you find yourself
          flying  without visible means of support, you should realize that this
          happens only in dreams and that you must therefore be dreaming.

          If you  awaken from a  dream in the  middle of the  night, it  is very
          helpful to return to the dream immediately, in your imagination.   Now
          envision yourself recognizing the  dream as such.  Tell  yoursel, "The
          next time  I am dreaming,  I want to remember  to recognize that  I am
          dreaming."  If your intention is strong and clear enough, you may find
          yourself in a lucid dream when you return to sleep.

          Even if you're a  frequent lucid dreamer, you may not be  able to stop
          yourself from  waking up in  mid-dream.   And even if  your dreams  do
          reach  a satisfying end, you may not be  able to focus them exactly as
          you please.

          During our years  of research,  however, we have  found that  spinning
          your dream body  can sustain the period of sleep  and give you greater
          dream control.   In fact,  many subjects at  Stanford University  have
          used the  spinning technique  as an  effective means  of staying  in a
          lucid dream.  The task outlined below  will help you use spinning as a
          means of staying asleep and, more exciting, as a means of traveling to
          whatever dream world you desire.

                                                                             956

          Before retiring, decide on a person, time, and place you would like to
          visit in your lucid  dream.  The target person and place can be either
          real or  imaginary, past, present, or future.  Write down and memorize
          your target  person and place,  then visualize yourself  visiting your
          target and firmly resolve to do so in a dream that night.

          To gain lucidity,  repeat the  phrase describing your  target in  your
          dream, and spin your whole dream body in a standing position with your
          arms outstretched.   You can pirouette or spin like a  top, as long as
          you vividly feel your body in motion.

          The same spinning  technique will help when, in the  middle of a lucid
          dream, you  feel the dream imagery beginning to fade.  To avoid waking
          up,  spin as  you repeat  your target  phrase again  and again.   With
          practice, you'll return to your target person, time, and place.

          When spinning, try to notice  whether you're moving in a clockwise  or
          counter-clockwise direction.

                               - Stephen LaBerge and Jayne Gackenbach

          Stephen  LaBerge, Ph.D.,  of  the Stanford  University Sleep  Research
          Center,  is also the author  of LUCID DREAMING,  Ballantine Books, New
          York,  (C) 1985.  LUCID DREAMING is  a 305 page book which costs $3.95
          and  is available in the  "Psychiatry" or "Self-Help"  section of most
          major bookstores.

                                                                             957

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                            CHECKLIST FOR A WELL-WORKING GROUP

          1.  We are clear about our goals and how  we  intend  to  achieve
          them.

          2.  We  know  and  respect  each  other  well enough to feel very
          comfortable and attuned working together.

          3.   Our  magickal  is  ethical,  designed  for  our  growth  and
          fulfillment  and  the  benefit of those who request help,  and it
          never used to harm others.

          4.  We share the responsibilities of making the group work; every
          individual's contribution is important.

          5.  We see each other socially outside  the  group,  and  support
          each other through difficulties.

          6.  We enjoy. there is fun and laughter at our meetings.

          7.  We  work at learning magick.  We dig deep,  compare different
          sources, try new techniques,  ask pointed questions,  do it until
          we get it right.

          8.  We  keep  ourselves  healthy and fit in order to more readily
          channel power and receive insight.

          9.  We keep our ritual area and tools orderly and clean.

          10.  We constantly seek knowledge from many  sources  --  people,
          books, workshops, other paths...

          11. We do not make a virtue of authority and obedience, but treat
          each   other  as  respected  equals  (regardless  of  the  formal
          structure of the coven).

          12.  We raise genuine power and channel it;  our rituals are  not
          tame readings or rote gestures, but filled with energy, vitality,
          will and purpose.

          ----------------------------------------------------------------
          Note: This document appears to be adapted from the work of
          Amber K in "Covencraft : Witchcraft for Three or More",  1998
          Llewellyn Publications.
          ----------------------------------------------------------------

                                                                             958

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                    A basic love spell.. (be careful how you use these)

            Take three cords or strings of various, pleasing pastel colors-
           perhaps pink, red, and green- and braid them tightly together.
           Firmly tie a knot near one end of the braid, thinking of your need
           for love.

            Next, tie another knot, and another, until you have tied seven
           knots.  Wear or carry the cord with you until you find your love.

            After that, keep the cord in a safe place, or give to one of the
           elements- burn and scatter the ashes in the ocean or in a stream.

                                                                             959

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          The song is sung to the tune of Amazing Grace. Enjoy!
 
          Verna Knapp
 
 
                  Amazing grace, how sweet the Earth
                  that bore a witch like me!
                  I once was burned, now I survive,
                  was hung and now I sing.
 
                  T'was grace that drew down the moon
                  and grace that raised the seas.
                  The magic in the people's will
                  will set our Mother free.
 
                  We face the East and breathe the winds
                  that move across this earth.
                  From gentle breeze to hurricane
                  our breath will bring forth the change.
 
                  Turn towards the South and feel the fire
                  that burns in you and me.
                  The spirit's flame will rise again
                  and burn eternally.
 
                  We greet the West, our souls awash
                  in tides of primal birth.
                  Our tears and blood, our pain and love
                  will cleanse and heal the earth.
 
                  Reach into the North and know your roots
                  down deep ancestral caves.
                  We find the wisdom of the Crone,
                  Of circles we are made.
 
                  Amazing earth, enduring life,
                  from death into rebirth.
                  T'is earth I am and earth I love
                  and earth I'll always be.
 
                  Amazing grace, how sweet the Earth
                  that bore witches like we.
                  We once were burned, now we survive,
                  were hung and now we sing.
 
                  Goddess bless, so mote it be,
                  Our magic spirals on.
                  Merry meet and merry part
                  and merry meet again.

                                                                             960

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                          The Hermetic Summoning of The Elements
                                        By: Marios

          OK, here  it is. This  was originally developed  by an old  friend and
          working partner of mine.
          .
          (Cirlce  area should be completely  dark. All people  should be inside
          the circle.  A central altar is used with five candles on it: a source
          candle of gray or pearlescent white or emerald green; a form candle of
          black; a force candle  of white; a fire quarter  candle of red; and  a
          lighting taper.)

          (The HP and HPS should face each other over the central altar)
          HP: First  there was nothing,  and the  Womb of the  Void begat  Light
          (light Source candle)

          HPS:  And that Light  gave form  to the  Void, the  form that  we call
          darkness,  and that was the first Goddess. (Light Form candle)

          HP: And  the darkness gave to  the light potency, power,  and that was
          the first god. (light force candle).

          Both:  From  the union  of these  came Fire,  least tangible  and most
          active of all the elements. (light fire candle, hand to  3rd person in
          the south. they then circumambulate a full 360 degrees and place  fire
          candle in the south, picking up air candle there.)

          HPS: Fire calmed and made more tangible became air. (light Air candle,
          circumambulate 270 degrees to the east.)

          HP: Air flowing with solid form, became water. (light water candle (in
          east) (circumambulate 180 degrees to the west)

          HPS: And still,  solid water, is earth.  (3rd person goes directly  to
          the north side of the altar)

          All: Thus does all come from the Void, and  so shall all return to the
          Void when creation's day is done.

          (HP faces east, then  south, then zenith. while facing  shouts "Fiat".
          at the same times, HPS faces west, north and nadir and shouts "Fiat".
          HPS raises both  hands from nadir  to the centre  above the altar,  HP
          lowers arms from zenith to the centre above the altar)

          Both: Fiat, voluntas mea. (hands should be touching in the centre.

                                                                             961

          Notes:
               1.  The third person who carries the quarter candles  acts as the
          channel for the energy of the HP and HPS during their invocation. S/he
          should visualize constructing a ribbon  roadway that has landing stops
          at each elemental area.
               2.   The "Fiat"s  at the  end should  include a  visualization of
          either  an invoking pentagram, or a door opening, or something similar
          (I have modified the  invoking pentagrams to follow the  descent lines
          -- e.g. invoking air would be from fire point to air point).

                The effort of  building the road and  the landings is form  with
          minimal force.   It is the "Fiat"s at the end which generate the force
          flows to balance the system.

                The road itself can be useful for visiting the various elemental
          kingdoms,  but you  might find  them different  from what  you expect.
          Following the road from nadir up to and beyond zenith  in an ascending
          arc is quite good for either deep meditation or projection work.
             Anyhow, 'nuff stuff for now. I hope you find this useful.
          Bright Blessings M.

                                                                             962

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                                             LEARNING

                                       (K) 1987 by Jehana.
                            Disseminate freely if copied in entirity

                    The learning process can be examined as a three-tiered model
          (remembering
          that, as always,  the map is  almost always not  the territory).   The
          three tiers
          I shall examine are:

               * Absorption

               * Integration

               * Expression

                    Forany reasonableapproximation offull andcomplete learningto
          have occurred, all three  stages are necessary.  One  might argue that
          there are different  types of learning, and  that each of  these types
          have  their   own  requirements;  or  that  science  must  be  learned
          differently  than  philosophy,  but  I  think  there  are  fundamental
          similarities  governing the  learning of  all types  of things  -- the
          emphasis  and mechanisms  may  change, but  the underlying  principles
          apparently remain.

                    Absorption isthe actof takingthe externaland bringingit into
          the  internal.  Absorption may involve the cramming of information for
          final exams; it may involve the day-to-day experiences of life; it may
          involve  the shattering  emotional impact  of traumas.   However, this
          emotional impact  is not  reacted to  at this  stage  of the  learning
          process.  Absorption is  the coming aware of information,  whether for
          short  or long  term,  from the  whole  body of  constant  information
          bombarding the  physical  senses  at  all times.    Not  all  that  is
          witnessed or studied becomes absorbed -- the human mind needs a
          filtering agent.

                    Integrationis aninternal process,where theknowledge recently
          gained is integrated with  what is already in the mind.   No mind ever
          starts out  as a vacuum, despite the  efforts of generic television to
          assume this.   Not all that  is absorbed is  integrated -- that  which
          falls into short-term memory is not;  nor is material that is  studied
          simply to  know for the knowing's sake.  A deep and thourough internal
          integration  of  material is  not necessary  in  all fields  of study,
          although to some extent this takes place in all devotees of a subject,
          whether it  be  mathematics, engineering,  art, or  philosophy.   This
          integration  leaves its  touches  upon  the  person, and  will  affect
          his/her filtering for material  to absorb in the  future.  Be  advised
          that  some  integration  is  voluntary;  while  other  integration  is
          involuntary.  The actual  process of integration bears no  relation to
          what Other People Are  Doing (although one may integrate  a dependency
          upon others, for instance.)   A conscious awareness of  integration is
          fostered in the study of certain  religious paths (such as the  Craft)
          and in many of the philosophies, as well as in many of the arts.   The
          necessity for the stage of integration is  one reason why the learning
          of anything  of internal value  generally takes time  -- there  are no
          Instant Philosophies which work.

                                                                             963

                    Expression is  essential for  communication.   It is  a step
          shallowly  expressed   in  the  regurgitation  of   information  on  a
          quickly-studied  exam,  but  when  dealing  with  philosopy,  art,  or
          livelihood, it  should be of more  durable quality --  in other words,
          expression  should   be  tempered  with  the   fires  of  Integration.
          Expression  may be involuntary (the fright reaction from a phobia), or
          it may be voluntary -- but the most fervent Expression is rooted
          within the  internal regions of the being, and is not the shallow sort
          of expression  related to acting  the way other  people expect you  to
          act;  for simply the purpose  of scratching that  itch of satisfaction
          (gaining or giving satisfaction).  The most useful forms of Expression
          occur  in  taking that  information which  one  has both  Absorbed and
          Integrated,  and then Expressing it.   However, needless  to say, some
          forms of Expression (ie, phobias) may be well-integrated and absorbed,
          but are counterproductive  to happiness.   The true conscious  learner
          must therefore take  a hand  in what he/she  decides to  learn/unlearn
          (the steps involved in the process of Unlearning are the same as those
          in the process of Learning.)

                    *Absorption and Expressionwithout Integration ismindless and
          empty reading/living.   One may as  well be a parrot.   Absorption and
          Integration without Expression is hypocritical and/or schitzophrenic.

                    *Integration  and Expression  without Absorption  permits no
          external influences to have any bearing  on thought -- one may as well
          be autistic.

                    *Expression without Absorptionencourages fallacies,untruths,
          and easy answers.

               All portions of the Absorption, Integration, and Expression cycle
          are necessary  for true learning  to take  place.  While  much of  the
          current  school system  as set  up in  today's society  emphasizes the
          Absorption and the Expression  stages, leaving the Integration process
          to  be assumed,  children  still do  grow up  learning to  emulate and
          integrate the values that  impinge upon them.   (Not all these  values
          are necessarily  beneficial --  the learning  process does  not always
          rely  on those values externally professed, but  does pick up on those
          implied on a  deeper level.)  Therefore, say, a  geography lesson need
          not be Integrated within the student, as a study of values or personal
          transformation should most definitely be.  A student has, through life
          experiences, already  Integrated a  system of functioning;  of viewing
          the world.  (Indeed, the student  may have Integrated a varying set of
          systems -- this often leads to internal conflicts, which really should
          be resolved.  Within  certain alternative Philosophies, Integration of
          other  ways of  viewing the world  and the  person is  done in  a more
          purposeful manner.  The  student learns that  true learning is not  in
          rote memorization  but in the acceptance  and the working  with of all
          three stages of learning.   Also, the student  learns to realize  that
          Integration  is a  personal  stage, wherein  the information  absorbed
          interacts  with  that he/she  has  already Integrated  during  life --
          therefore this Integration may definitely not resemble the Integration
          process of another student  in the same class.   Nor should Expression
          be forced (at least when dealing with the momentous events of a
          life-philosophy -- it should come from the heart -- in other words, it
          should  come from the Expression of the Absorption and the Integration
          the  student has  undergone, rather  than from  what someone  else has
          decreed to be Proper).

                                                                             964

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                  THE HEART &WINGS JOURNAL,P.O. Box 574Lebanon Springs,NY,12114,
          6/issues yr. $12.00 - a publication of the Sufi Order of the West.
 
 
                         HIGH TECHNOLOGY MEETS THE ANCIENT WISDOM
                                          By Kenneth Reese
 
                    Ifyou're like me, you've probably succumbed to some level of
          consumer electronics mania. Maybe it started innocently with a digital
          watch or calculator and then worked its way up to a VCR and then  to a
          personal computer. You might even have  felt some twinge of guilt when
          you suddenly realized these gadgets had become indispensable (when one
          of them  breaks!). Perhaps you've  felt all this runs  counter to your
          commitment to humanistic values. However, as I see it, new age  values
          and technology are inextricably bound together.
 
                    Thefact thatmany peoplefirst involvedwith thehuman potential
          movement were later drawn into the world of high-tech (and vice versa)
          is a  measure of  the affinity  the two worlds  have for  one another.
          Futurist  John  Naisbitt  identifies  it  as  a high  tech/high  touch
          polarity. For the majority of people who have feet planted in both the
          worlds  of advanced  technology and  human potential the  affinity has
          long been obvious, but perhaps not well articulated.
 
                    Exactlyhow the interests of thetechnology enthusiast and the
          person  on  the path  merge is  not in  any  way readily  obvious. The
          relationship between the two can be better revealed by considering the
          various tools of  high technology as artificial  devices which magnify
          the  human senses and human experience. With such a comparison several
          observations easily follow.
 
                    Aclassic example of thismagnification of thehuman senses can
          be  seen  in the  home  video revolution.    Technology is  used  in a
          straightforward fashion as an  extension of the human senses  of sight
          and  hearing.  This   results  in  a  thousand-fold  increase   in  an
          individual's power to receive impressions. This has been made possible
          by   television  combined   with   more  recent   inventions  --   the
          communication  satellite,  back-yard   dishes,  cable,   videocassette
          recorders,  laser discs,  and other breakthroughs  in video  and audio
          technology. In short, for the person in front of the enormous increase
          in   video  and  audio  choices,   there  has,  in   effect,  been  an
          amplification  of  that individual's  capacity  to  experience reality
          through the medium of sight and sound. And, of course, all this choice
          is  delivered by  the exploding  global network  created by  the news,
          communications, and entertainment industries.
 
                    Similarly, withthe personalcomputer revolution therehas been
          an  amplification of the mind. An individual using a personal computer
          has a level  of technological  power that rivals  that once  available
          only to  large corporations  and governments.   This  magnification of
          power may be used to accomplish a variety of directed tasks or in more
          playful and  creative ways. The net result  is that the individual may
          greatly increase personal productivity  and expand mental and creative
          powers by using an electronic tool.

                                                                             965

 
                    All  this potential amplification  of the power  of a single
          individual by use of these human-made artifacts greatly increases  the
          need for a center or focus around which unprocessed information can be
          organized  in a  meaningful fashion.  In other  words, the  individual
          requires more than ever a sense of purpose simply because the
          personal capacity for experience and action has been  greatly enhanced
          by these  new technologies. At this  point, the tie-in to  the new age
          becomes more  obvious.  There  is no  more  exact a  science  for  the
          processing  of  impressions and  the  discovery  of purpose  than  the
          ancient  spiritual   traditions  and  their   modern  expressions   in
          transpersonal psychology and the human potential movement.
 
                    It  is no accident that new age people often find themselves
          thickly involved  with new technologies. There  is a real  void in the
          midst of the silicon  chip revolution for knowledge which  can balance
          one of the effects of the information age -- a communications
          explosion which  threatens individual  and cultural stability  with an
          overload of raw, unprocessed  information. This overload confuses both
          individuals  and, more  dangerously, nations  and their  political and
          military institutions.  Spiritual traditions have long taught ways for
          maintaining a center in the face of chaos and offered time-tested
          techniques  for controlling  the  senses, disciplining  the mind,  and
          discovering purpose and right action.
 
                    Thisknowledge isnow applicableat bothan individualand global
          level.  Ancient wisdom has never been more relevant than  it is today,
          to  help guide  and  focus  the  tremendous  power  unleashed  by  the
          electronic awakening of the planet. Esoteric knowledge has been sought
          throughout the ages by a select few as a  response to an inner call to
          discover personal meaning in life. Today, the growth of a planet-
          wide communications network both   enerates the need and  provides the
          means for the spiritual quest to become of vital global importance.
 
                    The enthusiasm ofsome futurists(such as JohnNaisbitt whoends
          his international best-seller 'Megatrends' with the line 'My God, what
          a fantastic  time to  be alive!')  is a reflection  of the  tremendous
          Power for Good inherent in technological advances. But high technology
          is without a mind or a soul unless it is guided by an intelligence
          more powerful and compassionate  than simple human cleverness. Ancient
          wisdom provides the vehicle for such an Intelligence.
 
                    Three decades after the threat of planetary annihilation was
          delivered to humanity  on a silver platter of  scientific achievement,
          it is gratifying that at least the instruments for planetary salvation
          and evolution have  been delivered  by the same  means. However,  this
          possible salvation is a process which can only be achieved by each one
          of  us using the power of our lives  and all the tools at our disposal
          in positive, creative, and purposeful ways. The myth of technology
          saving  us from  ourselves was  long ago  proven false.  Salvation for
          humanity  is not  a scientific  formula but  a very  human one  -- the
          individual heart in  its search for  God multiplied by  the number  of
          people on this planet.

                                                                             966

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                     Helpful Hints for a Nearly Extinct Species
                          Submitted satirically by Haragano

          Let's get down  to basics.  Being the  leader of a group is  more than
          just  the hard work of raising dust devils in the back yard or zapping
          a  friend's TV antenna so they can get  HBO.  Leading a group offers a
          lot of perks.  You get  a lot  of ego strokes,  you get  to divide  up
          babies just like Solomon and  you even get to keep the  leftovers from
          the potlucks at moon feasts.  After all you have put in a lot of long,
          hard hours and cashed in a lot of empties to win the coveted  title of
          "High Poop-di  Ha of the Infinite Invisibility".  And you want to keep
          it!  The bottom line, the final  word in keeping your position on  top
          of the  heap is spelled  P-O-W-E-R.   These hints  are concerned  with
          helping you keep it.

                In the busy modern craft of  today there are many ways that your
          power base can be  erroded.  The two most  likely ways you can  end up
          preaching to an empty circle are through the insiduous inroads made by
          INFORMATION  and DISCUSSION.  These  twin curses have  upset more High
          Poop-di-Has than Carter has little liver pills.

              Information is the worst threat. The more a follower is acquainted
          with history, anthropology, psychology, socio-dynamics ... really, any
          area that requires an individual to exert himself mentally, you are in
          for questions  you don't really want  to answer. The very  best way to
          deal with  this sticky situation is to avoid it.  Recruit the immature
          and the fanatic.  They don't bring really tasty goodies to feasts, but
          they are  good ego boosters.   They are expendable and  feircely loyal
          for no particular reason.

              If  you find you are being pestered by an "intellect" (they should
          have never gotten through your screening) you have to quickly learn to
          manage  information   more  effectively.    Don't   worry.    Managing
          information is easier than  it seems.  Newscasters do it  every night.
          First, Adopt  an attitude of  "ask me  anything", then  make sure  you
          don't have  any answers and  don't know where  to get them.   Create a
          vacuum!  Yes,  nature abhors a vacuum but it  is your strongest weapon
          in the war for ignorance.  Second is the wild  goose chase, atried and
          true method of dealing  with anyone who persists in  asking questions.
          Send a troublesome individual  on a few of these.   Tire them out, and
          they will go away sooner or later.  When they leave,  the stage is set
          for you to shake your head solemnly and expound at length on how they
          were not  ready to  learn what you  had to  offer.   This act is  very
          impressive to newcomers.

            Reassure your followers that they don't have to keep up on current
          thoughts in  and  about the  craft.   After  all,  books and  magazine
          subscriptions are expensive.  Imply that they will learn all that they
          need from you by hinting at the "secrets of the craft" that yet  await
          them.  If they are adamant about reading, call their attention only to
          those items that reinforce your point of view (you need all the backup
          you can get).  The Xian  (as in Xmas)  fundamentalists have  developed
          this  sort of information management  into an art  form.  "Information
          Management  is next  to  Godilness". I'm  sure  Mr. Falwell  has  that
          embroidered on a  pillow slip somewhere.  You might  want to write him
          for a needlepoint kit.
 

                                                                             967

          ON TO DISCUSSION...
              Discussion  with other groups must be limited. If they don't share
          your point of view, all contact with them should be eliminated.  After
          all,  your immature followers do mature and  fanatics mellow out.  The
          free exchange of  differing ideas has  a justifiablely bad  reputation
          for expanding an individuals craft  viewpoint.  And THAT is deadly  to
          the sacred position of High Poop-di Ha.

            There is an effective means of terminating troublesome contacts with
          other groups, while  at the same time confirming your  position as the
          center  of attention.    It  is  the  practice of  the  "Fine  Art  of
          Self-Righteous Indignation"!   The  premier example  of  this was  the
          medieval  Church.   When it  met with  a conflicting  view, such  as a
          scholar pointing out that the Church was rewriting history or physics,
          the Church  would denounce him  as a "minion  of Satan".   Usually the
          scholar was hauled off and put to the
          Question.   What's  the truth,  more  or less,  compared to  the  self
          Righeous
          Indignation of God's Chosen....right?
              Remember, you haveto slam the door tightly on any new ideas!  This
          takes  dramatic  measures.   You  don't  want conflicting  information
          coming  in, and  you certainly  don't want  your s/h/e/e/p/  followers
          wandering off.

              Pick a public occasion and  invade a circle or burst into  a study
          group.   Most importantly, make sure your  group is around you.  After
          all, the  coming performance  is really  for them.   Rant,  pound your
          breast, whatever you need to  do, to get across the idea of YOU as the
          poor, persecuted victim.   Make this  crystal clear to your  group and
          they will stick to you like you were dipped in crazy glue.   If anyone
          in your group  has ever had a course in group dynamics, send them on a
          wild  goose chase that evening.  They might  tumble to what you are up
          to, and besides they are probably asking too many questions anyway.

              When  facing the  m/i/n/i/o/n/s/o/f/S/a/t/a/n/ opposing  group, be
          personally  offensive  if  you  can.    Call  them  picky,  heretical,
          egotistical, perverse, etc.   Anything you can get away  with (wailing
          in  the background is a nice touch).   To keep your group successfully
          insulated  from  differing  ideas,  you  have  to  clearly  label  the
          opposition  in the  minds of  your followers.  People just  LOVE tags!
          Now, this next point is important, so listen up!  You must make it
          clear that you  want no further contact with the  opposing group.  Try
          to  affect a tone  in your voice  that conveys "this  is a regrettable
          decision but it just  has to be", like the tone  Billy Graham takes on
          when he talks about sinners.  This gives you a twofold  bonus.  First,
          it gets the  word to "them" in no uncertain terms and, second, it gets
          the word to your people that it would not be wise for anyone who wants
          to remain a part  of your group to have  any contact with "those"  you
          have just judged unacceptable.  This sort of frontal assault generally
          alienates both groups as well as every individual  in them. There will
          be no information exchange, no open discussion and very little growth.
          But what do you care, you're safe.

                                                                             968

            One warning though; If for any reason you think the other group will
          simply  laugh   at  your  overacting,  don't   chance  a  face-to-face
          confrontation.  Keep the  performance within your own  group.  If  you
          have been a good information manager that should be effective enough.

            Although you are one of the last "High Poop-di-Ha's of the Infinite
          Invisibility"  in the craft, you belong to an ancient society that can
          be traced through  most of the world's major religions.  You exemplify
          rigidity, closed-mindedness  and religious  manipulation.  You  have a
          lot to  be self-righteous about!   In order to pervent  your kind from
          dying out completely, you have to remember to stringently restrict the
          information flow to your group and terminate all open discussions with
          outsiders  holding differing  views.  If  you take to  heart these few
          pointers  you won't  go the  way of  the Great  Auk and  the Passenger
          Pigeon.

 
 

                                                                             969

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                                        Channeling
                                          By Jast
 

            Channeling has become a popular phenomena in the last several years.
          We  see it  featured  in News-Magazines  and on  talk  shows. We  read
          articles  about it,  and  bookshelves everywhere  now hold  volumes of
          books  written by channeled entities, with more appearing every month.
          Some  channeled sources have gained a great deal of notoriety, drawing
          large crowds for seminars and workshops, often at a steep price.
           .
           How can we better understand this sudden outpouring of information?
          Webster defines "channel" as: " a means of access, a route". In the
          context of New Age work, channeling provides an access-way through
          which communication can be achieved between planes of existence.
          Channeling is a route through which those who are NOT focused in
          physical  reality can  give information  to those  who ARE  focused in
          physical reality.
           .
            Though  it may seem to  be a fairly  recent phenomena, channeling in
          various forms has existed as long  as humankind. The most common  form
          of channeling,  in fact, is one  we all have experienced:  That sudden
          helpful insight that occasionally comes to us  from "out of the blue".
          This  form of channeling has created many  works of art and has helped
          us find solutions to seemingly unsolvable problems. Unlike other forms
          of  channeling, this inspiration is always available to us and whether
          we receive it rarely or often may simply depend on our receptivity and
          openness.
           .
            Dreams are  another avenue  through which channeled  information can
          reach  us. In  the dream  state we are  open and  spiritually attuned,
          creating an  un-obstructed gateway through  which Universal  knowledge
          can  flow.  While the  dream channel  and  inspiration are  both valid
          routes  of  channeling,  dreams,  for  many  people,  are more  easily
          ignored. We  tend to respond  to and use those  insights which inspire
          us.
           .
           The most spectacular form of channeling is, of course, "Trance
          Channeling". In this technique, the channel gives up the use of his or
          her  body by entering  a trance state, allowing  the "source" to speak
          directly to a third party.
           .
            Although most trance channels work with only one source, sources can
          be a number of things or beings. Many believe that channeled "sources"
          reflect the channel's subconscious mind or a "collective unconscious".
           .
            Channeled  material   may  also  flow  from   one's  "Higher  Self".
          Information communicated to us through this Source definitely "counts"
          as  channeled material,  for our  "Higher Selves"  are not  focused in
          physical reality.  Others may channel material from the Cosmic Mind or
          from the God -Goddess-All-That-Is.
           .
           Most channeled material, however, comes to us from spirit guides or
          Masters  and,  ultimately, it  is  the  material  which  is  important
          regardless of who or what we believe our source to be.
 

                                                                             970

           Another way of communicating with ones "source" is through "Automatic
          Writing". In this form of channeling, the channel first meditates then
          sits with a pen and paper or a typewriter and allows the source to
          write.  Meditation  should be  practiced  each  time before  automatic
          writing since meditation puts  us at peace and makes us more receptive
          to true spiritual sources.
           .
            The  technique  for  automatic   writing  is  fairly  simple:  After
          meditating, sit in a comfortable position holding a pad of paper and a
          pen, resting the point of the pen on the paper. Keep the body  relaxed
          and ask if there is a "source" present. Stay relaxed and just wait for
          writing to begin.
           .
            At first the writing  may be unreadable, just fine  little scribbles
          that mean nothing.  After some practice,  however, the scribbles  will
          become readable words and  phrases which allow the source  to identify
          themselves  and discuss whatever subject  we wish. Success  may not be
          achieved in  the  first few  sessions.  It  may take  time  and  daily
          practice to  develop a  strong  connection but  it is  well worth  the
          effort.
           .
            No matter  what technique we use  to channel our information,  it is
          very important that we not follow blindly. Until we are satisfied with
          their believability, each  of our  sources should be  regarded with  a
          certain amount of healthy skepticism. We should examine  all channeled
          material with a detached and questioning mind.
           .
            Although  the  material  may  vary in  content,  there  are  certain
          qualities  which  will  always  be  present  in information  which  is
          "channeled"  by  a true  spiritual  source. Such  information  will be
          positive in outlook  and will  always direct us  toward the  spiritual
          path. Since our sources will always try to help us as much as they can
          by giving us sound and usable advice, sources who attempt to dazzle us
          with  incomprehensible garbage  should be  regarded with  suspicion. A
          true source will not  lie nor will they  gossip.  Our guides  will not
          tell  us to do things, and they  cannot predict the future because the
          future is always changing.
           .
           When we attempt to channel our spirit guides, it is important to keep
          these points  in mind. Non physical entities have "personalities" just
          as  physical  ones  do.  Someone whose  attitudes  were  negative,  or
          depressed,  in  LIFE, might  carry  remnants of  these  qualities into
          spirit  life. Edgar  Cayce  was  once  quoted  as  saying:  "The  only
          difference between a  LIVE Episcopalian  and a DEAD  Episcopalian   is
          that one is DEAD and one is ALIVE."
           .
            In reality, there is no such thing as communication with the "dead".
          We tend to see life in physical terms  but LIFE is a SPIRITUAL reality
          which, for us, is presently housed in a physical form.
           .
            Though  misguided  entities  can  not  harm  you  physically,  their
          influence could  produce negative side  effects which could  make your
          experience  of channeling less  fulfilling or pleasant,  just as being
          around ANY negative personality might tend  to do. For this reason  it
          is  important to establish a secure system of protection and awareness
          when attempting  to channel. Observing and  following these giudelines
          can  protect us  from  the  inevitable  confusion which  results  from
          contact with these misguided "sources".
 

                                                                             971

           A certain amount of preparation is also necessary if we hope to be a
          clear  and responsible channel. With this  as our goal, it is probably
          not  advisable that we  attempt any form  of channeling until  we have
          attained some degree of proficiency at meditation.
           .
            Meditation makes  us more  centered and  loving. It  also acts  as a
          shield against contact with negative  spirit personalities. Meditation
          should be  practiced daily,  for besides facilitating  our ability  to
          channel clearly,  it is the most  important thing we can  do to expand
          our spiritual lives.
           .
            Your spirit guides can become life-long friends and advisors as they
          have a wonderful  outside view of our lives and  life in general. They
          have  access to information that  we could not  otherwise obtain. They
          help to  deepen our understanding of ourselves and help us through our
          times of  crisis. Contacting these  spirit friends  is not  difficult.
          There is no loss ofcontrol  of our bodies and  nothing to fear for  we
          can quit any time we choose.
           .
            Spirit  friends, just like our friends in the physical world, should
          always  be  treated  with respect.  They  should  not  be expected  to
          entertain our friends or answer a  lot of trivial questions. (If it is
          important to us,  then it is not  trivial.) Probably the most  serious
          mistake we can make, however, is to become too dependent on our guides
          as this  is the one  thing that will cause  us to lose  them. Like any
          true friend, our guides do not want us to count on them too heavily.
           .
            The  process  of  channeling our  spirit  guides  is  truly a  great
          adventure. It may take weeks or months to develop but it is an amazing
          process and will bring invaluable results to those who persevere. Good
          luck and happy channeling.
 

                                                                             972

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                                            THE ELEMENTS

                        TheElements havebeen apart ofman'sancient andarcane lore
          since  its  inception in  pre-historic  times.   Different  traditions
          associate  them  with   various  things.     The  following  list   of
          correspondences comes from Starhawk's  "The Spiral Dance."

               AIR:  Direction:  East.
                                Rules:Themind,allmental,intuitiveandpsychicwork,
            knowledge, abstract learning,theory, windswept
          hills, plains, windy beaches, high mountain peaks,
          high towers, wind and breath.
                     Time:   Dawn.
                     Season: Spring.
                     Colors: White, bright yellow, crimson, blue-white.
                     Signs of the Zodiac:  Gemini, Libra, Aquarius.
                     Tools:  Athame, sword, censer.
                     Spirits:  Sylphs, ruled by King Paralda.
                     Angel:  Michael.
                     Name of the East Wind:  Eurus.
                     Sense:  Smell.
                     Jewel:  Topaz.
                     Incense:  Galbanum.
                                Plants:Frankencense,myrrh,pansy,                                                               primrose,vervain,
          violet, yarrow.
                     Tree:   Aspen.
                     Animals:  Birds.
                     Goddesses:  Aradia, Arianrhod, Cardea, Nuit, Urania.
                     Gods:  Enlil, Khephera, Mercury, Shu, Thoth.

              FIRE:  Direction:  South.
                                Rules:Energy, spirit,heat,flame,blood, sap,life,
          will, healing and destroying, purification,                 bonfires,
          hearth fires, candle flames, sun,                 deserts,  volcanoes,
          eruptions, explosions.
                     Time:  Noon.
                     Season:  Summer.
                                Colors:Red,gold,crimson,orange,                                                              white(thesun'snoon
                              light).
                     Signs of the Zodiac:  Aries, Leo, Saggitarius.
                     Tools:  Censer, wand.
                     Spirits:  Salamanders, ruled by King Djin.
                     Angel:  Ariel.
                     Name of the South Wind:  Notus.
                     Sense:  Sight.
                     Jewel:  Fire Opal.
                     Incense:  Olibanum.
                                Plants:Garlic,hibiscus, mustard,nettle,onion,red
          peppers, red poppies.
                     Tree:  Almond, in flower.
                                Animals:                                       Fire-breathingdragons,                                                            lions,                                                                 horses(when
                                                               their
                              hooves strike sparks).
                     Goddesses:  Brigit, Hestia, Pele, Vesta.
                     Gods:  Agni, Hephaestus, Horus, Vulcan.

                                                                             980

             WATER:  Direction:  West.
                                Rules:                                     Emotions,feelings,                                                      love,courage,                                                                  daring,sorrow,
                              the ocean,  the tides, lakes, pools,  streams, and
          rivers, springs and wells, intuition, the
          unconscious mind, the womb, generation, fertility.
                     Time:  Twilight.
                     Season:  Autumn.
                     Colors:  Blue, blue-green, green, gray, indigo, black.
                     Signs of the Zodiac:  Cancer, Scorpio, Pisces.
                     Tools:  Cup.
                     Spirits:  Undines, ruled by King Niksa.
                     Angel:  Raphael.
                     Name of the West Wind:  Zephyrus.
                     Sense:  Taste.
                     Jewel:  Aquamarine.
                     Incense:  Myrrh.
                                Plants: Ferns,lotus,mosses,rushes, seaweed,water
          lillies, and all water plants.
                     Tree:  Willow.
                                Animals:                                       Dragons(asserpents),dolphinsandporpoises,
          fish, seals and sea mammals, water-dwelling                 snakes,
          all water creatures and sea birds.
                     Goddesses:  Aphrodite, Isis, Mariamne, Mari, Tiamat.
                     Gods:  Dylan, Ea, Llyr, Manannan, Osiris, Neptune,
          Poseidon.

             EARTH:  Direction:  North.
                                Rules:Thebody,growth,nature, sustenance,material
          gain, money, creativity, birth, death, silence,
          chasms, caves, caverns, groves, fields, rocks,
          standing stones, mountains, crystal,
                             jewels, metal.
                     Time:  Midnight.
                     Season:  Winter.
                     Colors:  Black, brown, green, white.
                     Signs of the Zodiac:  Taurus, Virgo, Capricorn.
                     Tools:  Pentacle.
                     Spirits:  Gnomes, ruled by King Ghob.
                     Angel:  Gabriel.
                     Name of the North Wind:  Boreas, Ophion.
                     Sense:  Touch.
                     Jewel:  Rock crystal, salt.
                     Incense:  Storax.
                                Plants:Comfrey,ivy,grains:barley,oats,corn,rice,
          rye, wheat.
                     Tree:  Oak.
                                Animals:Coworbull, bison,snakes(earth-dwelling),
          stag.
                     Goddesses:  Ceres, Demeter, Geae, Mah, Nephthys,
          Persephone, Prithivi, Rhea, Rhiannon.
                                Gods:                                    Adonis,Athos,Arawn,                                                      Cernunnos,Dionysus,Marduk,
          Pan, Tammuz.

                                                                             981

            SPIRIT
            /ETHER:  Direction:  Center and circumference, throughout and about.
                                Rules:                                                                         Transcendence,tranformation,                                                               change,everywhere
          and nowhere, within and without, the void,                  immanence.
                     Time:  Beyond time, all time is one.
                     Season:  The turning wheel.
                     Colors:  Clear, white, black.
                     Tools:  Cauldron.
                     Sense:  Hearing.
                     Plant:  Mistletoe.
                     Tree:  The flowering almond.
                     Animal: Sphinx.
                     Goddesses:  Isis, the Secret Name of the Goddess, Shekinah.
                     Gods:  Akasha, IAO, JHVH.

                                                                             982

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                                                 CANDLES

                                Candleshavebeenusedfor
                                                     morenaturallightinginritual
          work as well  as focal  points and concentration  aids for  centuries.
          Each different color  has a  different meaning for  both internal  and
          external  uses.   Here  are a  list of  uses  put together  by Charles
          Butler.

                                  Outer Works               Inner Works
                                    RED:ENERGY                RED:COURAGE
                                 ORANGE:GENEROSITY         ORANGE:PLENTY
                                 YELLOW:THE UNKNOWN        YELLOW:CENTERING
                                  GREEN:PROSPERITY          GREEN:HEALING
                                   BLUE:LOVE                 BLUE:EMOTIONS
                                 PURPLE:INSPIRATION        PURPLE:SPIRIT
                                   PINK:REVELATION           PINK:JOY
                               BURGUNDY:PASSION          BURGUNDY:REKINDLING
                                  BLACK:COMFORT             BLACK:AUTHORITY
                                  WHITE:VISION              WHITE:PROTECTION

                                                                             983

 
 
                                          GREEK FIRE INITIATION
 
 
                                           Cast of Characters
 
                                          Tiresias:____________
 
                                        Hephaestus:____________
 
                                           Artemis:____________
 
                                            Apollo:____________
 
                                            Hestia:____________
 
                                        Prometheus:____________
 
                                            Seeker:____________
 
 
 
                                Incastingthecircle,whencalling theQuartersyouare
          free to use your own words but  we ask that you use Greek styling  and
          personify with the names of the four Greek winds:
 
                                             North:  Boreus
                                              East:  Eurus
                                             South:  Notus
                                              West:  Zephyrus
 
                                Tiresiasseatednorthofaltarrises,goesaroundtoface
          altar, and  invokes God and Goddess  in a Greek style  using these two
          triumverates:
 
                                                   GOD
                                             Zeus:  Strength
                                            Hades:  Knowledge
                                           Poseidon:  Emotion
 
                                                 GODDESS
                                              Hera:  Power
                                             Athena:  Wisdom
                                            Aphrodite:  Love
 
 
                      He then stepback andsays: "We havebeen calledforth fromthe
          edges  of  Time and  Space by  one  who seeks  entry to  the  Halls of
          Olympus.  I  am Tiresias, Prophet of Thebes, who,  though blind, shall
          be his guide.  Seeker, come forth!"
 

                                                                             984

                Seeker approaches circle at north-east point of Circle.
 
                Tiresias:  "Who seeks entry to Olympus?"
                Seeker:  "I, __________.
                      Tiresias: "Beforeyou enter,gaze uponone whosought whatwas
                         not rightfully his.  Do you still desire entry?"
                Seeker replies.
                      Tiresias:  (If no,he leaves and circleis closed.  Ifyes):
          "Then enter and ask passage of the Guardians of the Gods."
                Seeker enters and they travel 1 1/8 to North.
 
                      Tiresias:  "Hail, MightyHephaestus, Craftsman of the Gods.
          With me is one who seeks entry to Olympus."
                Hephaestus:  "How are you known, Seeker?"
                Seeker:  "I am called __________."
                      Hephaestus:"By whatright seekyoupassage throughthe North?"
                      Seeker: "I haveendured ayear of thepath ofEarth andlearned
                        of my own mortality."
                Hephaestus:  "Pass with the Blessings of the Earth."
                They travel around 1 1/4 to East.
 
                      Tiresias: "Hail,Vigilant Artemis,Virgin Goddess. Withme is
                              one who seeks entry to Olympus."
                Artemis:  "How are you known, Seeker?"
                Seeker:  "I am called __________."
                Artemis:  "By what right seek you passage through the East?"
                      Seeker:  "I have endured a year of the path of Airand have
          learned the need for focus of will."
                Artemis:  "Pass with the Blessings of the Air."
                They travel around 1 1/4 to South.
 
                      Tiresias: "Hail, Bright Apollo, Lordof the Sun. With me is
          one who seeks entry to Olympus."
                Apollo:  "How are you known, Seeker?"
                Seeker:  "I am called __________."
                Apollo:  "By what right seek you passage through the South?"
                Seeker has no answer.
                      Apollo: "Youhave not yetearned theright topass through the
                         South.  To win this  right, you must seek Fire from  he
          who first gave it to Mankind, Prometheus.  Tiresias,             guard
          him upon his path of Fire that he learn what he             needs   to
          face the Titan."
                They travel around 1 1/2 to North.
 
                      Tiresias:  "Icome with __________, whonow seeks Prometheus
          that he may gain the right to Fire.  What can you                teach
          him that will ease his path?"

                                                                             985

                      Hephaestus: "Knowthat Iam Hephaestus,Craftsman andSmith of
                              the Gods.  In my labors, I use Fire as a purifying
                              agent, seperating  the metal from  the stone,  and
          for the actual forging of my Art.  But remember                  that
          creativity requires forethought.  Daedalus                  w a s    a
          Master of my Craft, yet rarely considered                   t   h   e
          implications of his creations.  He created the
          Labyrinth of Minos, who then imprisoned him within               i t s
          intricacies.  He crafted wing that he and his                    s o n
          might escape, yet in their flight Icarus died.
          Always consider the consequences of the which you
          create."
                They travel 1 1/4 around to East.
 
                      Tiresias: "I come with __________,who now seeks Prometheus
          that he may gain the right to Fire.  What can you                teach
          him that will ease his path?"
                      Artemis: "Knowthat I amArtemis, VirginHuntress. Through my
                              will,  no man has ever known me.  Yet will must be
                              tempered  by  intellegence.    Remember  Otus  and
          Ephialtes, twin giants who were arrogant enough to               think
          themselves better than the Gods. They                  continued their
          ill-wrought plans, even after                     Poseidon      warned
          them.  Through supposed desire,                   they chose to pursue
          me.  They seperated in                  pursuit of what they saw  as a
          white hind, and,                   with simultaneous throws, slew each
          other.  Thus                  blind will caused the death  of all they
          truly                    loved."
                They travel 1 1/4 around to the South
 
                      Tiresias:  "Icome with __________, whonow seeks Prometheus
          that he may gain the right to Fire.  What can you                teach
          him that will ease his path?"
                      Apollo:  "Know thatI am Apollo, Godof the Sun andKeeper of
          Knowledge.  Knowledge of Fire has allowed Man to                 forge
          a civilization.  But seeking to advance                     without
          can lead to catastrophe.  Witness                 Phaethon,        who
          attempted to drive the Sun Chariot                     without  proper
          knowledge, nearly causing the                     incineration  of the
          Earth.  Action without                  knowledge  will often  lead to
          ruin."
                They travel around 1 1/4 to the West.
 
                      Tiresias: "I come with__________, who now seeks Prometheus
          that he may gain the right to Fire.  What can you                teach
          him that will ease his path?"
                      Hestia: "Know that I amHestia, Goddess of Hearthand Home.
          The warm glow of emotion in balance is vital for
          proper growth and life.  But when emotions are
          allowed to rule above all else, tragedy is soon to
          follow.  Consider Paris, who upon seeing Helen,                  bowed
          to an all-consuming desire for her,                    kidnapping  her
          without thought of the                  consequences.   Thus began the
          Trojan War.  Do not                     bury   your    emotions,   but
          neither should you elevate                   them  to   the  level  of
          Ruler.

                                                                             986

                      Theytravel 1 3/4around to theSouth.  Tiresiasalone goes to
          altar and faces Seeker.
 
                      Tiresias: "Seeker,are youprepared toface Prometheushimself
                              with your request?"
                Seeker:  "I am."
                Tiresias:  "Then come forward and call him forth."
                Seeker goes to altar facing North.
 
                      Seeker: "From the depths of Time, I call you forth.  Arise
          Prometheus, Lightbringer."
                      Fromwithinthe membersin theCircle,Prometheus risesand goes
          to north side of altar.
 
                Prometheus:  "I am Prometheus.  Who summons me here?"
                Seeker:  "I am __________."
                      Prometheus: "Why haveyou brought me herefrom the depths of
          Time?"
                Seeker:  "I seek the Gift of Fire."
                Prometheus:  "And by what right do you ask it?
                Seeker:  "By the right of perfect love and perfect trust."
                      Prometheus: "Thenknow thatyou are wellmet. I willgrant you
                              Fire and  its path for  a year and a  day that you
          might learn its lessons.  The most important
          lesson it can teach you is the need for thought
          before action of any kind.  You must always                 consider
          the consequences of all that you do or                 say.    At  the
          end of your time on this path, you                     will  be judged
          on your fitness to continue your                  search."
                Prometheus gives Seeker a token of Fire.
                Prometheus:  "With my service done, I bid you farewell."
                Prometheus leaves, blending into Circle.
                      Tiresias: "Welldone, mostnoble Seeker.Pleasejoin usfor the
                              remainder of our revels."
                      Seekeris given seatin Circle. Tiresias faces frontof altar
          and dismisses Deities using Greek styling and the following names:
 
                                                   GOD
                                        Zeus, Hades, and Poseidon
 
                                                 GODDESS
                                       Hera, Athena, and Aphrodite
 
                      Each Quarter dismisses  its element in  a Greek style  and
          dismisses the appropriate Wind:
 
                                             NORTH:  Boreas
                                              EAST:  Eurus
                                             SOUTH:  Notus
                                              WEST:  Zephyrus
 
                      Tiresias: "Our workis completed fornow.  Letus rejoice and
          enjoy this company,  remembering that  though we may  go our  seperate
          ways,  we are alway united as one.   Merry meet, merry part, and merry
          meet again!"
 
 
 
                                          GREEK FIRE INITIATION

                                                                             987

 
 
                                              Seeker's Copy
 
 
 
                      Seeker approachescircle atnorth-east pointof Circle when
                summoned.
 
                Seeker:  "I, __________.
 
                Seeker replies to question.
 
                Seeker enters and they travel 1 1/8 to North.
 
                Seeker:  "I am called __________."
 
                      Seeker: "I haveendured ayear of thepath ofEarth andlearned
                         of my own mortality."
 
                They travel around 1 1/4 to East.
 
                Seeker:  "I am called __________."
 
                      Seeker:  "I have endured a year of the pathof Air and have
          learned the need for focus of will."
 
                They travel around 1 1/4 to South.
 
                Seeker:  "I am called __________."
 
                Seeker has no answer.
 
                They travel around 1 1/2 to North.
 
                They travel 1 1/4 around to East.
 
                They travel 1 1/4 around to the South
 
                They travel around 1 1/4 to the West.
 
                      They travel 13/4 aroundto theSouth.  Tiresiasalone goesto
               altar and faces Seeker.
 
                Seeker:  "I am."
 
                Seeker goes to altar facing North.
 
                      Seeker:  "From the depths ofTime, I call you forth.  Arise
          Prometheus, Lightbringer."
 
                Seeker:  "I am __________."
 
                Seeker:  "I seek the Gift of Fire."
 
                Seeker:  "By the right of perfect love and perfect trust."
 
                Seeker is given seat in Circle.
 

                                                                             988

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                                              SCENTS AND OILS
 
 
               It has long been one of man's beliefs that different scents
          effect us on many levels including the spiritual One of the main
          reasons for perfumes and colognes is this belief.  Here is a brief
          list of properties distributed by Connections Candles, a company the
          makes candles and sells them at metaphysical gatherings.
 
           APPLE:  Peace of mind, relaxation, love, wisdom.
 
           BAYBERRY:  Luck to the home, money to the pocket.
 
           BURGAMOT:  Protection from harm.
 
           CEDAR:  Instills confidence, protection from misery and
                   misfortune.
 
           CINNAMON:  raise and enhance spiritual vibrations, stimulate
                      clairvoyance, aids focus and concentration, good for
                      personal protection.
 
           CITRONELLA:  Attracts friends and customers, protection from
                        insects.
 
           CLOVE:  Strengthens memory, protects from hostile negative forces.
 
           EUCALYPTUS:  Promotes healing of any hurt, depression or illness.
                     Especially good for colds or flu.
 
           FRANKENCENSE:  Frees one of obsessions and destructive habits, brings
                         spiritual blessings, protects, exorcises, purifies.
 
          HELIOTROPE:  Increases clairvoyance, assists meditation,
                        protects from physical harm.
 
          HONEYSUCKLE:  Aids in understanding non-physical realities, sharpens
                      intuition, brings prosperity.

          JASMINE:  Psychic protection, cleanses the aura, stimulates   -
                    creativity and originality, attracts spiritual love.
 
          LAVENDER:  Frees from emotional stress, brings inner calm and peace,
                     gives increased awareness, brings stability and permanance,
                     good for headaches.
 
          LEMON:  Evokes protective spirits.
 
          LILAC:  Helps recall past lives, draws good spirits, helps
                  decision making, improves memory.

                                                                             989

 
          MUSK:  Instills self assurance, confidence and strength,
                 heightens passions.
 
          MYRRH:  Guards against evil, brings peace, assists in understanding
                  personal sorrow.
 
          ORANGE:  Brings harmony, raises power.
 
          PINE:  Cleanses, ends useless recriminations.
 
          ROSE:  Unconditional love, peace, harmony, tranquility.
 
          SAGE:  Powerful clearing and cleansing, removes negative
                 energy.
 
          SANDALWOOD:  Stimulates clairvoyance, aids in seeing past lives,
                       healing, clearing, protection, calms the mind.
 
          SWEETGRASS:  Invokes spiritual blessings, aids transformation.
 
          VANILLA:  Vitalizes energy, brings happy occasions to the premises,
                    draws good fortune.

                                                                             990

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                              M O D E R N   P A G A N I S M :
                                  QUESTIONS    &    ANSWERS

                 To promote community harmony and freedom of religious practice.
          Distributed  by : The Committee for Religious Freedom, Salt Lake City,
          Utah.

                        Thanks to LesleyPhillips andLinda Pinti ofThe Covenantof
          Unitarian Universalist Pagans for original material.

                        Contemporarysociety isexperiencingaresurgence ofinterest
          in earth-  and nature-centered spirituality. Modern Paganism is a rich
          and  diverse  religious movement  drawing the attention  of the media,
          law-makers, and  spiritual  seekers. This pamphlet attempts  to answer
          some of the questions  frequently asked about modern Pagan beliefs and
          practices.

          What is Paganism?
                        Theterm"Pagan" comesfrom aLatinword for"country dweller"
          first  used  in  early  Christian  times to  refer  to  those  not yet
          converted to Christianity. "Pagan" was an epithet that cast aspersions
          on those  not seen as  "true believers." Today, it refers more general
          to the  faith of those whose  spiritual  center is drawn to native and
          natural religions,  usually pantheistic   or polytheistic,  and almost
          always earth-centered.

          What then is "Modern Paganism"?
                        ModernPaganism,orNeo-Paganism, isamodern, Earth-centered
          religious   perspective  which borrows  and adapts  from pre-Christian
          paganism  as  well  as   from  contemporary  religious  thought. While
          reconnecting with ancient wisdom,   it speaks eloquently to  the needs
          and concerns of the present.

          What is meant by "The Old Religion"?
                        The term describes the pre-Christian religion of much of
          western  and northern  Europe,  which was  based  on the  agricultural
          cycles  and  other natural  rhythms of  the  Earth. It  coexisted with
          Christianity for centuries,  from the so-called  "Dark Ages" up  until
          the  Inquisition and  the "Burning  Times" (witch  hunts) of  the late
          Middle Ages. It also can refer more generally to other
          native and tribal religions of the world.

          What is the difference between Paganism and Witchcraft?
                        SomecontemporaryPagans callthemselvesWitches.The termhas
          many   meanings,  some   carrying   rather  heavy   negative  baggage.
          "Witchcraft"  or "The Craft" is  most properly applied  to three broad
          categories: Descendants of  the European witches  of the Middle  Ages,
          practitioners of  the "reconstructed" Witchcraft of  the 20th century,
          and  "feminist Witches"  whose  religion and  politics  center in  the
          contemporary womens'  spirituality movement. It can  generally be said
          that  all modern  Witches are Pagans,  but not  all modern  Pagans are
          Witches. At least one writer,  Aidan Kelly, has begun to use  the term
          "Neo-Pagan  Witchcraft"  to  describe   the  largest  portion  of  the
          contemporary Pagan community.

                                                                            1003

          What is meant by the term "Wicca"?
                        Oftenused asa synonymfor Witchcraft,"Wicca" isthought to
          derive from an Anglo-Saxon root meaning to bend or to turn. It is more
          properly applied only to  those Witchcraft traditions which originated
          in or derive from  practices in the British Isles.

          What about Shamanism?
                        Shamanismisnot areligion, butaset ofspiritual techniques
          used for  healing and the acquisition of knowledge through forays into
          non-ordinary  states     of  consciousness.  Now   gaining  increasing
          attention  in the counseling   profession, this  journeying is usually
          aided by sonic driving  (such as repetitive drumming or  chanting) and
          often involves interactions with totemic and archetypal figures. These
          techniques are used in  virtually every tribal society and  are widely
          used by contemporary Pagans.

          What do modern Pagans believe?
                        The centralbeliefs ofmodern Pagansdiffer in specificsyet
          share  many   fundamentals.  Deity is  seen  as immanent  rather  than
          transcendent.   Experience  is preferred over doctrine. It is believed
          that there are and should be   multiple paths to the Divine. There  is
          no prescribed creed, but there are a  number of beliefs shared by most
          contemporary Pagans, summarized at the end of  this pamphlet.

          Isn't this just Humanism by another name?
                        Noand Yes.Likereligious Humanists,modernPagans havealove
          and reverence for  this world  and the physical  plane generally.  The
          rational is  seen as important. Great  emphasis is also placed  on the
          intuitive, however, and the belief that the  physical and non-physical
          worlds  are equally  real, and   are  interconnected, interpenetrating
          manifestations  of nature.  This means  that  spiritual  work, whether
          called  meditation, prayer,  or  magic, and  whether  done as  ritual,
          worship, or celebration, is  efficacious and can result in  changes in
          the  physical  world.  The majority  of  Pagans  also  believe in  the
          survival of the consciousness or soul after physical death.

          How do modern Pagans worship?
                        Some groups have formalworship services or similar group
          meetings.  Others  conduct rituals  that have varying  degrees of  set
          forms. Some Pagans worship  by themselves without formal ritual.  Most
          contemporary Pagans hold  rituals corresponding to the  turning of the
          seasons  and the phases of the moon.  Rituals are often performed in a
          sacred space defined by the demarcation  of a circle, within which the
          celebration  and worship take place. Celebrations  include eight major
          seasonal holidays,  sometimes collectively referred to  as  "Sabbats".
          These  Sabbats, as  most  frequently observed  by  North American  and
          European  Pagans,  follow  the  agricultural cycles  of  the  northern
          temperate zone,   and include the  solstices and equinoxes  as well as
          four intermediate festivals   which fall in between, sometimes  called
          "cross-quarters," on or near the first  days of February,
          May, August, and November. Regular public  Sabbat rituals,  reflecting
          a variety of contemporary Pagan styles, are held in many  communities.
          Rituals  may   include  meditation,  chanting,   drumming,  myth-  and
          story-telling, ritual drama, dance,  and so on. Deeper ritual  work is
          most  often practiced at private gatherings, which for many traditions
          coincide  with   the phases  of the  moon. The  work may  include more
          intense  raising  of energy,    healing work,  and  personal spiritual
          development.
 

                                                                            1004

          What about Satanism?
                        Contrary   to  the  claims   of  ill-informed  Christian
          fundamentalists,  the practices of modern Pagans are in no way related
          to Satanism.  Most Pagans  do  not even  believe  Satan exists.  As  a
          profanation  of  Christian symbolism,  Satan  worship  is a  Christian
          heresy, not a Pagan religion.
 
          Do Pagans proselytize?
                        No,Pagansdo notproselytize.Most modernPagantraditions do
          welcome newcomers.  Most modern  Pagans also  do not  discourage other
          Pagans from  integrating other  religious and spiritual practices  and
          beliefs into their practice.
                             WHAT CONTEMPORARY PAGANS BELIEVE
          while there  is no set  of beliefs  shared by all  Pagans, most  would
          agree that similarities far  outweigh differences. There are  a number
          of beliefs held  by the vast majority of modern  Pagans. Some of these
          are:
 
          1. Divinity is seen as immanent.
 
          2. Divinity  is as likely to  manifest itself in female  as male form,
          the God or  the Goddess, in the interconnectedness of all life.
 
          3. Multiple paths to the divine exist, as symbolized by many goddesses
          and gods.  These  are often  seen  as archetypes  or  gateways to  the
          unconscious.
 
          4. We respect and love Mother Earth as a living being, Gaia,  of which
          we are a part.
 
          5. The physical world,  as an emanation of the divine, is  good and to
          be enjoyed by all living beings in love and harmony.
 
          6. Ethics and morality are based on avoidance of harm to other beings,
          including Earth as a whole, which mandates environmental activism as a
          spiritual responsibility.
 
          7. Human interdependence implies the need for community cooperation.
 
          8.  The  solar and  lunar  cycles  and the  cycles  of  our lives  are
          celebrated.  This  leads to the maintenance and revival of old customs
          and the creation of new  ones.
 
          9.  A strong commitment  to personal and  planetary growth, evolution,
          and balance are vital.
 
          10.  One's  lifestyle  must  be  consistent  with one's  beliefs.  The
          personal is political.
 
          11. A minimum  of dogma and a maximum of  individual responsibility in
          all things are goals to strive for. Thus a healthy skepticism is to be
          fostered,   and  ideas  are  not  to   be  accepted  without  personal
          investigation of their validity.
 
          12. Messiahs  and gurus are  to be  avoided. The mediation  of another
          being  is  unnecessary  for  an  individual  to  commune  with  Deity.
          Power-from-within is preferred to power-over.
 
          13.  All  beings  are personal  emanations  of  the  Divine. Thou  art
          Goddess, thou art God.

                                                                            1005

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                   THE

              STANDING STONES

              BOOK OF SHADOWS

                                    by Scott Cunningham

          excerpted from:
          WICCA  A Guide For The Solitary Practioner
          PP. 111 - 187
          1989, Llewellyn Publications
          ISBN 0-87542-118-0

                                                                            1011

                                  WORDS TO THE WISE ....

                    O daughters andsons of theEarth, adore theGoddess and Godand
          be blessed with the fullness of life.

                    Know thatThey havebrought youto thesewritings, forherein lie
          our ways of the Craft, to serve and fulfill the keepers of wisdom, the
          tenders of the sacred flame of knowledge.  Run the rites with love and
          joy, and the Goddess  and God will bless  you with all that  you need.
          But those who practice dark magicks shall know Their greatest wrath.

                    Remember thatyou are ofthe Craft. No moredo you trodthe ways
          of doubt.   You walk the  path of light, ever climbing  from shadow to
          shadow to  the  highest realm  of  existence.   But  though we're  the
          bearers of  truths, others do not  wish to share our  knowledge, so we
          run our rites beneath moon filled  skies enwrapped in shadows.  But we
          are happy.

                    Live fully, forthat is the purpose of life. Refrain not from
          earthly existence.   From it  we grow to  learn and understand,  until
          such time that we are reborn to learn more, repeating this cycle 'till
          we have spiralled  up the path of perfection and  can finally call the
          Goddess and God our kin.

                    Walk the fields andforests; be refreshedby the cool windsand
          the touch of a  nodding flower.  The Moon and Sun  sing in the ancient
          wild places:   The deserted  seashore, the stark  desert, the  roaring
          waterfall.   We are  of the Earth  and should  revere Her,  so do  Her
          honor.

                    Celebratethe riteson theappropriate daysand seasons,and call
          upon the Goddess and God when the time is meet, but use the Power only
          when necessary, never  for frivolous ends.  Know that  using the Power
          for harm is a Perversion of Life itself.

                    But for those who love and magnify love, the richness oflife
          shall be your reward.  Nature will celebrate.

               So love the Goddess and God, and harm none!

                                                                            1012

                                   THE NATURE OF OUR WAY

                    * As  often as possible, hold  the rites in  forests, by the
          seashore, on deserted mountaintops or near tranquil lakes.  If this is
          impossible, a garden  or some chamber shall suffice, if  it is readied
          with fumes of flowers.

                    *Seek outwisdom inbooks, rare manuscriptsand crypticpoems if
          you will, but seek it out also in simple stones and fragile herbs  and
          in the cries of wild birds.  Listen to the whisperings of the wind and
          the  roar of water if you  would discover magick, for  it is here that
          the old secrets are preserved.

                    * Books contain words;trees contain energies andwisdom books
          ne'er dreamt of.

                    *  Ever remember that the  Old Ways are constantly revealing
          themselves.  Therefore  be as the  river willow that  bends and  sways
          with  the wind.    That which  remains  changeless shall  outlive  its
          spirit, but that which evolves and grows will shine for centuries.

                    * Therecan be no monopolyon wisdom.  Thereforeshare what you
          will of our ways with  others who seek them, but hide mystic lore from
          the  eyes of those  who would destroy,  for to do  otherwise increases
          their destruction.

                    * Mock not the rituals or spells of another, for who can say
          yours are greater in power or wisdom?

                    *Ensure that your actions are honorable, for all that you do
          shall return to you three-fold, good or bane.

                    * Be waryof one who would dominate you,who would control and
          manipulate your  workings  and reverences.    True reverence  for  the
          Goddess  and God occurs within.  Look  with suspicion on any who would
          twist worship from you for their own gain and glory, but welcome those
          priestesses and priests who are suffused with love.

                    * Honorall living things,for we are ofthe bird, thefish, the
          bee.  Destroy not life save it be to preserve your own.

               * And this is the nature of our way.

                                                                            1013

                                      BEFORE TIME WAS

                    Beforetime was, therewas The One;The One was all,and all was
          The One.

                    Andthe vast expanseknown asthe universewas TheOne, all-wise,
          all-pervading, all-powerful, eternally changing.

                    And space moved.  The Onemolded energy into twin forms,equal
          but opposite, fashioning the Goddess  and God from The One and  of The
          One.

                    The Goddess and God stretched and gave thanks to The One,but
          darkness surrounded them.  They were alone, solitary save for The One.

                    So They formed energy  into gasses and gasses into  suns and
          planets and moons;  They sprinkled the  universe with whirling  globes
          and so all was given shape by the hands of the Goddess and God.

                    Light aroseand the sky wasilluminated by a billionsuns.  And
          the Goddess and God, satisfied by their works, rejoiced and loved, and
          were one.

                    From theirunion sprang the seedsof all life, andof the human
          race, so that we might achieve incarnation upon the Earth.

                    TheGoddess chose theMoon as Hersymbol, and theGod the Sun as
          His symbol, to remind the inhabitants of Earth of their fashioners.

                    All areborn, live, dieand are rebornbeneath the Sunand Moon;
          all things come  to pass thereunder, and all occurs with the blessings
          of The One, as has been the way of existence before time was.

                                                                            1014

                                    SONG OF THE GODDESS

                    I am the GreatMother, worshipped by all creationand existent
          prior to their consciousness.  I am the primal female force, boundless
          and eternal.

                    I am thechaste Goddessof the Moon,the Lady ofall magick. The
          winds and moving leaves sing  my name.  I wear the  crescent Moon upon
          my brow and my feet rest among the starry heavens.  I am mysteries yet
          unsolved, a path  newly set upon.  I am a field untouched by the plow.
          Rejoice in me and know the fullness of youth.

                    I amthe blessed Mother,the gracious Lady ofthe harvest. I am
          clothed with the  deep, cool wonder of the  Earth and the gold  of the
          fields heavy with grain.  By me the tides  of the Earth are ruled; all
          things  come to  fruition according  to my  reason.   I am  refuge and
          healing.  I am the life-giving Mother, wondrously fertile.

                    Worship me as theCrone, tender of the unbrokencycle of death
          and rebirth.   I am the  wheel, the shadow  of the Moon.   I rule  the
          tides of  women and men and  give release and renewal  to weary souls.
          Though the darkness  of death  is my domain,  the joy  of birth is  my
          gift.

                    I amthe Goddess of theMoon, the Earth,the Seas.  Mynames and
          strengths are  manifold.   I pour  forth magick  and power, peace  and
          wisdom.    I am  the  eternal  Maiden, Mother  of  all,  and Crone  of
          darkness, and I send you blessings of limitless love.

                                      CALL OF THE GOD

                    I am the radiant King of the Heavens, floodingthe Earth with
          warmth and encouraging the hidden seed of creation to burst forth into
          manifestation.   I lift  my shining  spear to light  the lives  of all
          beings and  daily pour forth my gold upon the Earth, putting to flight
          the powers of darkness.

                    I am the master of the beasts wild and free.  I run with the
          swift stag  and soar as  a sacred falcon  against the shimmering  sky.
          The ancient woods and wild places  emanate my powers, and the birds of
          the air sing of my sanctity.

                    I amalso the lastharvest, offering upgrain andfruits beneath
          the sickle of time so that all may be nourished.  For without planting
          there can be no harvest; without winter, no spring.

                    Worshipme as the thousand-namedSun of creation,the spirit of
          the horned stag in the wild, the  endless harvest.  See in the  yearly
          cycle of festivals my birth, death and rebirth - and know that such is
          the destiny of all creation.

                    I am the sparkof life, the radiantSun, the giver of peaceand
          rest,  and  I  send  my  rays of  blessings  to  warm  the  hearts and
          strengthen the minds of all.

                                                                            1015

                                   THE CIRCLE OF STONES

                    The Circle of stonesis used during indoor rituals,for energy
          raising, meditation and so on.

               First cleanse the area with the ritual broom.

                    For this circle you willneed four large, flat stones. If you
          have none, candles can be used to mark the four cardinal points of the
          circle.  White or purple candles can be used, as can colors related to
          each direction - green for  the North, yellow for East, red  for South
          and blue for West.

                    Placethe first stone(or candle) tothe North, torepresent the
          Spirit of  the North Stone. In  ritual when you invoke  the Spirits of
          the  Stones  you're  actually  invoking  all  that  resides   in  that
          particular direction, including the elemental energies.

                    After setting theNorth Stone(or candle), placethe East,South
          and  West  Stones.   They  should  mark  out  a rough  square,  nearly
          encompassing the working  area.  This  square represents the  physical
          plane on which we exist - the Earth.

                    Nowtake a long purpleor white cordand lay it outin a circle,
          using  the four  stones or candles  to guide you.   It takes  a bit of
          practice to smoothly do this.   The cord should be placed so  that the
          stones remain inside the circle.  Now  you have a square and a circle,
          the circle  representing the spiritual  reality.   As such, this  is a
          squared circle;  the  place of  interpenetration of  the physical  and
          spiritual realms.

                    The  size of the  circle can be  anything from 5  to 20 feet
          depending on the room and your desires.
               Next, set up the altar.  The following tools are recommended:

               * A Goddess symbol (candle, holed stone, statue)
               * A God symbol (candle, horn, acorn, statue)
               * Athame
               * Wand
               * Censer
               * Pentacle
               * A bowl of Water (spring, rain or tap)
               * A bowl of Sea Salt (it can also be placed on the pentacle)
               * Incense
               * Flowers and greens
               * One red candle in holder (if not using point candles)
                    * Anyother tools ormaterials requiredfor the ritual,spell or
               magickal working

                    Set upthe altar accordingto theplan shown hereor accordingto
          your own design.  Also be sure to have plenty of matches, as well as a
          small  heat-proof  container in  which  to place  them  when used.   A
          charcoal block is also necessary to burn the incense.

                                                                            1016

               Goddess                                                  God
               Symbol or                                              Symbol or
                Candle                                                 Candle

                                          Censer

               Bowl of                     Red                        Bowl of
                Water                     Candle                        Salt

                                         Pentacle

                 Cup                                                  Incense

                                         Cauldron,
                                         or Spell
               Wand                      Materials                      Knife

               Bell                                                    Boline

                                  Suggested Altar Layout

                    Light thecandles. Set theincense smoking. Lift theathame and
          touch its blade to the water, saying:

               I consecrate and cleanse this water
               that it may be purified and fit to
               dwell within the sacred Circle of Stones.
               In the name of the Mother Goddess and Father          God,
               I consecrate this water.

                    As  you do  this, visualize  your athame  blasting away  all
          negativity from the water.
                    The salt is next touched with  the point of the athame while
          saying:

               I bless this salt that it may be fit
               to dwell within the sacred Circle of Stones.
               In the name of the Mother Goddess and Father          God,
               I bless this salt.

                    Now stand facing North,at the edge of thecord-marked circle.
          Hold your athame point outward at waist level.  Walk slowly around the
          circle's perimeter clockwise, your feet just inside the cord, charging
          it  with your  words and  energy.   Create the  circle -  through your
          visualization - with the  power flowing out from your  athame's blade.
          As you walk,  stretch the energy out until it  forms a complete sphere
          around the working area, half above the ground, half below.  As you do
          this say:

               Here is the boundary of the Circle of Stones.
               Naught but love shall enter in,
               Naught but love shall emerge from within.
               Charge this by Your powers, Old Ones!

                                                                            1017

                    When youhave arrived backat the North,place the athameon the
          altar.   Take up the salt and sprinkle it around the circle, beginning
          and ending  in  the North,  and  moving clockwise.    Next, carry  the
          smoking censer from the  altar, and finally sprinkle water  around the
          circle.    Do more  than carrying  and  walking; sense  the substances
          purifying the circle.  The Circle of Stones is now sealed.

                    Holdaloft the wand atthe North, atthe edge ofthe circle, and
          say:

               O Spirit of the North Stone,
               Ancient One of the Earth,
               I call You to attend this circle.
               Charge this by Your powers, Old Ones!

                    As yousay this,visualize agreenish mistrising and writhingin
          the Northern quarter, over the stone.  This is the elemental energy of
          the Earth. When  the Spirit is  present, lower the  wand, move to  the
          East, raise it again and say:

               O Spirit of the East Stone,
               Ancient One of Air,
               I call You to attend this circle.
               Charge this by Your powers, Old Ones!

                    Visualize theyellowish mistof Airenergy.  Lowerthe wand,move
          to  the  South  and repeat  the  following  with  your upraised  wand,
          visualizing a crimson Fire mist:

               O Spirit of the South Stone,
               Ancient One of Fire,
               I call You to attend this circle.
               Charge this by Your powers, Old Ones!

               Finally, to the West, say with the wand held aloft:

               O Spirit of the West Stone,
               Ancient One of Water,
               I call You to attend this circle.
               Charge this by Your powers, Old Ones!

               Visualize the bluish mist, the essence of Water.
                    The circle breaths and lives around you.  The Spirits of the
          Stones are present.  Feel the  energies.  Visualize the circle glowing
          and growing in power.  Stand still, sensing for a moment.

                    The Circleof Stones is complete.  The Goddess and God may be
          called, and magick wrought.

                                                                            1018

                                     CUTTING A DOORWAY

                    At times you may have to leave the circle.  This is fine, of
          course,  but  as  previously  mentioned, passing  through  the  circle
          dissipates it.  To prevent this from occurring it's traditional to cut
          a doorway.

                    Todo this,face Northeast. Hold yourathame pointdownward near
          the ground.  See and sense the circle before  you.  Pierce its wall of
          energy with  the athame  and trace  an archway,  tall  enough to  walk
          through,  moving counter-clockwise  along the  circle for  about three
          feet.  Move the  point of the athame up at the  arch's center and down
          the other side until it is near the ground.

                    As you're doingthis, visualizethat area ofthe circle'senergy
          being sucked  back into  the athame.   This  creates a void,  allowing
          passage in and out of the circle.  Pull the athame out of the circle's
          wall.  You're free to walk outside.

                    Onceback inside, close the door by placing the athame at the
          lower North-Eastern point  of the archway.  With your athame trace the
          circle's perimeter  clockwise, as  if redrawing  that  portion of  the
          Circle  of Stones, again visualizing blue or purple energy flaring out
          from the  blade and converging  with the rest  of the  circle.  It  is
          done.

                                   RELEASING THE CIRCLE

               Once the rite is ended, face North, hold aloft the wand and say:

               Farewell, Spirit of the North Stone.
               I give thanks for your presence here.
               Go in power.

                    Repeat  this  same formula  to  the  East, South  and  West,
          substituting the proper direction  in the words.   Then return to  the
          North and hold the wand aloft for a few moments.

                    Lay the wandon the altar. Take up theathame.  Standingin the
          North,  pierce the circle's wall with the  blade at waist level.  Move
          clockwise around the circle, visualizing it's power being  sucked back
          into the  athame.  Literally pull  it back into the  blade and handle.
          Sense  the  circle dissolving,  shrinking;  the  outside world  slowly
          regaining its dominance in the area.

               When you arrive at the North again, the circle is no more.

                                                                            1019

                          VISUALIZATIONS FOR THE CIRCLE OF STONES

                    If  you wish, you  can back up  the circle casting  with the
          following visualizations as you form the circle itself:
                    Prepare asusual.  Approachthe Northand set theNorth Stone(or
          the candle)  on the  ground.   Then, visualize  a stone  slab standing
          upright two feet to the left of and behind the North Stone.  Visualize
          this as  being bluish-grey, two feet wide, two feet thick and six feet
          tall.  This stone represents the Goddess.

                    When thestone is really there- in your visualization- create
          another stone of the same size and  color two feet to the right of and
          behind the North Stone.  This represents the God.

                    Now visualize a capstone  resting on top of the  two upright
          stones.   It  is about  two  feet  by two  feet  by six  feet.    This
          represents The One before the Goddess and God, the source of all power
          and magick.  The Northern Trilithon is now complete.

                    Thestones form anarchway, a symbolof the gatewayto the realm
          of the element of Earth.

                    Firmlyvisualize this, then gazethrough the archformed by the
          stones.  See the greenish haze of the Earth energy.

                    Repeat the  entire procedure  to the East,  South and  West.
          Visualize the appropriate elemental color within each trilithon.

                    Now purify salt and water,cast the circle as usual, andcarry
          around the salt, censer, candle and water.

                    As youapproach each quarterto callits Spirit ofthe Stone,see
          the  trilithon firmly  in your mind.   Visualize  it in  all its Pagan
          splendor.  See the  elemental hazes within them, boiling  and writhing
          in  unmanifestedness.   Stretch  out  with  your  feelings; sense  the
          arrival of the spirit of each stone, then go on to the next.

                    With practice this comes easily, but such visualizations are
          never necessary.

          THE BLESSING CHANT

          The Blessing Chant can be said at  the beginning of any type of ritual
          as a general invocation.  Separate invocations of the  Goddess and God
          may follow.

               May the powers of The One,
               the source of all creation;
               all-pervasive, omnipotent, eternal;
               may the Goddess,
               the Lady of the Moon;
               and the God,
               Horned Hunter of the Sun;
               may the powers of the Spirits of the Stones,
               rulers of the elemental realms;
               may the powers of the stars above and the Earth below,
               bless this place, and this time, and I who am         with you.

                                                                            1020

          THE SIMPLE FEAST

                    Hold up a Chalice of wine (or some other liquid) betweenyour
          hands to the sky, and say:

               Gracious Goddess of Abundance,
               Bless this wine and infuse it with your              love.
               In your names, Mother Goddess and Father God,
               I bless this wine (or brew, juice, etc.).

                    Hold upa plate ofcakes (bread,biscuits) with bothhands tothe
          sky and say:

               Powerful God of the Harvest,
               Bless these cakes and infuse them with your           love.
               In your names, Mother Goddess and Father God,
               I bless these cakes (or this bread).

          CONSECRATION OF TOOLS

                    Lightthe candles. Set the incensesmoking.  Castthe Circle of
          Stones.  Place the tool on the pentacle, or a plate of salt.  Touch it
          with the point of your athame (or your projective hand) and say:

                    Iconsecrate you, O Athame of steel(or wand of wood, etc.) to
          cleanse and purify  you to serve me within  the Circle of Stones.   In
          the names of the Mother Goddess and Father God, you are consecrated.

                    Send projective  energy into the  tool, cleansing it  of all
          negativity and past  associations.  Now pick  it up and  sprinkle with
          salt, pass it through the incense  smoke, through the candle flame and
          sprinkle  with  water,  calling upon  the  Spirits  of  the Stones  to
          consecrate it.

               Then hold the tool to the sky, saying:

                    I charge youby the OldOnes: By theomnipotent Goddess andGod:
          By the virtues of the Sun, Moon and Stars: By the powers of the Earth,
          Air,  Fire and Water,  that I shall  obtain all that  I desire through
          you.  Charge this by your power, Old Ones!

                    The toolshould immediately beput touse to strengthenand bind
          the consecration.  For  example, the athame can be used  to consecrate
          another  tool; a wand to invoke the Goddess;  the pentacle to act as a
          resting place for a tool during its consecration.

                                                                            1021

          THE FULL MOON RITE

                    Perform this at night,in the view ofthe Moon if possible. It
          is appropriate  for crescents, white  flowers, silver and  other lunar
          symbols  to  be present  on the  altar for  this  ritual.   The quartz
          crystal sphere can be placed on the altar as well.  Or, if you prefer,
          use the cauldron (or a small  white or silver bowl) filled with water.
          Place a piece of silver into the water.

                    Arrangethe altar, light the candles and censer, and cast the
          Circle of Stones.

                    Stand beforethe altar andinvoke the Goddess andGod, with the
          Blessing Chant and/or  any other invocations (see  Prayers, Chants and
          Invocations in this Book of Shadows).

                    Now gaze at the Moon, ifpossible.  Feel its energies sinking
          into  your body.  Feel its cool Goddess energy wash you with power and
          love.
               Now say these or similar words:

               Wondrous Lady of the Moon
               You who greets the dusk with silvered kisses;
               Mistress of the night and of all magicks,
               who rides the clouds in blackened skies
               and spills light upon the cold Earth;
               O Lunar Goddess,
               Crescented-One,
               Shadow maker and shadow breaker;
               Revealer of mysteries past and present;
               Puller of seas and ruler of women;
               All-wise Lunar Mother,
               I greet your celestial jewel
               at the waxing of its powers
               With a rite in Your honor.
               I pray by the Moon,
               I pray by the Moon,
               I pray by the Moon.

                    Continue chanting"I pray bythe Moon"  foras long asyou will.
          Visualize  the Goddess  if you so  desire, perhaps  as a  tall, robust
          woman  wearing silver jewelry and white, rippling, draped clothing.  A
          crescent  Moon may  rest upon  Her  brow, or  She may  toss a  glowing
          silvery white orb in Her  hands.  She treads the starfield  of eternal
          night  in  an eternal  round with  Her lover,  the Sun  God, spreading
          moonrays wherever  She goes.   Her eyes laugh,  Her skin is  white and
          translucent. She glows.

                    Nowis the timefor magick ofall types, forthe full ofthe Moon
          marks the  height of its powers, and all positive spells cast then are
          powerful.

                    FullMoons arealso excellenttimesfor meditation,mirror magick
          and  psychic workings, for such  are often more  successful within the
          circle.    Crystal-scrying  is  particularly  recommended;  flood  the
          crystal with  moonlight prior to the  ritual.  If you  have no crystal
          sphere, use  the cauldron filled  with water and the  piece of silver.
          Gaze at the  water (or at the  Moon glinting on the  silver) to awaken
          your psychic awareness.

                                                                            1022

                    Lunar  liquids such as lemonade,  milk or white  wine can be
          consumed during the  simple feast  that follows.   Crescent cakes  are
          traditional as well.
               Thank the Goddess and God and release the circle.  It is done.

          YULE (circa December 21)

                    Thealtar isadorned withevergreens suchas pine,rosemary, bay,
          juniper and cedar,  and the  same can be  laid to mark  the Circle  of
          Stones.  Dried leaves can also be placed on the altar.

                    The cauldron, resting onthe altar on a heat-proofsurface (or
          placed before it if too large), should be filled with ignitable spirit
          (alcohol), or a red candle can be placed within it.  At outdoor rites,
          lay a fire within the cauldron to be lit during ritual.

                    Arrange the altar, lightthe candles and incense, andcast the
          Circle of Stones.
               Recite the Blessing Chant.
               Invoke the Goddess and God.
                    Stand before the cauldron  and gaze within it. Say  these or
          similar words:
 
               I sorrow not,
                  though the world is wrapped in sleep.
               I sorrow not,
                  though the icy winds blast.
               I sorrow not,
                  though the snow falls hard and deep.
               I sorrow not,
                  this too shall soon be past.
 
                    Ignitethe cauldron (or candle),using long matchesor a taper.
          As the flame(s) leap up say:
 
               I light this fire in Your honor,
                  Mother Goddess
               You have created life from death;
                  warmth from cold;
                  The Sun lives once again;
                  the time of light is waxing.
               Welcome,
                  ever-returning God of the Sun!
               Hail Mother of All!
 
                    Circle the altar andcauldron slowly, clockwise, watching the
          flames.  Say the following chant for some time:
 
               The wheel turns; the power burns.
 
                    Meditate upon the Sun,on the hidden energies lyingdormant in
          winter, not  only in the Earth  but within ourselves.   Think of birth
          not as the start  of life but as its continuance.   Welcome the return
          of the God.

                                                                            1023

                    After a time cease and stand once again before the altar and
          flaming caldron.  Say:
 
               Great God of the Sun,
                  I welcome Your return.
               May You shine brightly upon the Goddess;
                  may You shine brightly upon the Earth,
                  scattering seeds and fertilizing the land.
               All blessings upon You,
                  reborn One of the Sun!
 
               Works of magick, if necessary, may follow.
               Celebrate the Simple Feast.
               The circle is released.
          YULE LORE
 
                    Onetraditional Yuletidepractice isthe creationof aYule tree.
          This  can be a living,  potted tree which can later  be planter in the
          ground, or a cut one.  The choice is yours.

                    Appropriate Pagandecorations are fun to make,from strings of
          dried rosebuds  and cinnamon sticks  (or popcorn and  cranberries) for
          garlands,  to  bags of  fragrant spices  which  are hung  from boughs.
          Quartz  crystals can  be wrapped  with shiny  wire and  suspended from
          sturdy  branches to  resemble  icicles.   Apples,  oranges and  lemons
          hanging from boughs are strikingly beautiful, natural decorations, and
          were customary in ancient times.

                    Many enjoy the custom of  lighting the Yule log.  This  is a
          graphic representation of  the rebirth  of the God  within the  sacred
          fire of  the Mother  Goddess.   If you choose  to burn  one, select  a
          proper log (traditionally of oak or pine).  Carve or chalk a figure of
          the Sun (such as a rayed disc) or the God (a horned circle or a figure
          of a man) upon it, with the Boline, and set it alight in the fireplace
          at dusk on Yule.   As the log burns, visualize the  Sun shining within
          it and think of the coming warmer days.

                    As to food, nuts,  fruits such as apples and pears, cakes of
          caraways  soaked   in  cider,  and  (for   non-vegetarians)  pork  are
          traditional fare.  Wassail, lambswool, hibiscus or ginger tea and fine
          drinks for the Simple Feast or Yule Meals.
 
 
 

                                                                            1024

          IMBOLC (February 2)

                    Asymbol ofthe season, suchas arepresentation ofa snow flake,
          a white  flower, or perhaps  some snow in  a crystal container  can be
          placed  on the altar.  An orange  candle anointed with musk, cinnamon,
          frankincense or rosemary  oil, unlit, should also be there.   Snow can
          be melted and used for the water during the circle casting.

                    Arrangethe altar, light the candles and censer, and cast the
          Circle of Stones.
               Recite the Blessing Chant.
               Invoke the Goddess and God.
               Say such words as the following:
 
               This is the time of the feast of torches,
                  when every lamp blazes and shines
                  to welcome the rebirth of the God.
               I celebrate the Goddess,
                  I celebrate the God;
                  all Earth celebrates
                  Beneath its mantle of sleep.
 
                    Light the orange taper fromthe red candle on the altar(or at
          the Southern point of the circle).  Slowly walk  the circle clockwise,
          bearing the candle before you.  Say these or similar words:
 
               All the land is wrapped in winter.
               The air is chilled and frost envelops the Earth.
               But Lord of the Sun,
                  Horned One of animals and wild places,
                  unseen you have been reborn of the gracious Mother Goddess,
               Lady of all fertility.
               Hail Great God!
               Hail and welcome!
 
                    Stop before the altar, holding aloft the candle.  Gaze atits
          flame.  Visualize  your life blossoming with  creativity, with renewed
          energy and strength.

                    If you need to look into the future or past, now is an ideal
          time.
               Works of magic, if necessary, may follow.
               Celebrate the Simple Feast.
               The circle is released.
 
           IMBOLC LORE
 
                    It istraditional uponImbolc, atsunset or justafter ritual,to
          light every lamp in the house - if only for a few moments.   Or, light
          candles in  each room  in honor  of the  Sun's rebirth.   Alternately,
          light a kerosene lamp with a red chimney and place this in a prominent
          part of the home or in a window.

                    If snow lies on the ground outside, walk in it for a moment,
          recalling the warmth  of summer.  With your projective  hand, trace an
          image of the Sun on the snow.

                                                                            1025

                    Foods  appropriate to eat on this day include those from the
          dairy, since Imbolc marks the festival of calving.   Sour cream dishes
          are fine.  Spicy and full-bodied foods in honor of the Sun are equally
          attuned.  Curries  and all  dishes made with  peppers, onions,  leeks,
          shallots, garlic or chives  are appropriate.  Spiced wines  and dishes
          containing  raisins  - all  foods  symbolic  of  the  Sun -  are  also
          traditional.
          OSTARA (circa March 21)
 
                    Flowersshould belaid onthe altar,placed around thecircle and
          strewn on  the ground.  The  cauldron can be filled  with spring water
          and flowers,  and buds and  blossoms may  be worn  as well.   A  small
          potted plant should be placed on the altar.

                    Arrange the altar, lightthe candles and incense, andcast the
          Circle of Stones.
               Recite the Blessing Chant.
               Invoke the Goddess and God in whatever words please you.
               Stand before the altar and gaze upon the plant as you say:
 
               O Great Goddess,
                  you have freed yourself from the icy prison of winter.
               Now is the greening,
                  when the fragrance of flowers drifts on the breeze.
               This is the  beginning.
               Life renews itself by Your magick,
                  the Earth Goddess.
               The God stretches and rises,
                 eager in His youth,
                 and bursting with the promise of summer.
 
                    Touch theplant. Connect with itsenergies and, throughit, all
          nature.  Travel inside its leaves and stems through your visualization
          -  from  the center  of your  consciousness out  through your  arm and
          fingers and  into the plant  itself.  Explore its  inner nature; sense
          the miraculous processes of life at work within it.

               After a time, still touching the plant, say:
 
               I walk the Earth in friendship,
                  not in dominance.
               Mother Goddess and Father God,
                          instillwithinme throughthis plantawarmth forall living
          things.
               Teach me to revere the Earth and all its treasures.
               May I never forget.
 
                    Meditate uponthe changing of theseasons.  Feelthe rousing of
          energies around you in the Earth.
               Works of magick, if necessary, may follow.
               Celebrate the Simple Feast.
               The circle is released.
 
 
 

                                                                            1026

          EOSTRA LORE
 
                    A traditional VernalEquinox pastime:go to afield andrandomly
          collect  wildflowers [Thank  the  flowers for  their sacrifice  before
          picking them, using a collection  formula such as can be found  in "An
          Herbal Grimoire" elsewhere in this Book of Shadows].  Or buy some from
          a  florist, taking one or two of those that appeal to you.  Then bring
          them home and divine their magickal meanings by the use of books, your
          own intuition,  a pendulum  or by  other  means.   The flowers  you've
          chosen reveal your inner thoughts and emotions.

                    It isimportant at thistime ofrenewed life toplan a walk(or a
          ride)  through gardens,  a  park, woodlands,  forest  and other  green
          places.  This  is not simply exercise,  and you should be  on no other
          mission.  It  isn't even just  an appreciation of  nature.  Make  your
          walk celebratory, a ritual for nature itself.

                    Other traditionalactivities include plantingseeds, workingon
          magickal gardens and  practicing all  forms of herb  work -  magickal,
          medicinal, cosmetic, culinary and artistic.

                    Foods intune with thisday (linkingyour meals withthe seasons
          is a  fine way of attuning  with nature) include those  made of seeds,
          such as  sunflower, pumpkin and  sesame seeds, as  well as  pine nuts.
          Sprouts  are  equally appropriate,  as  are  leafy, green  vegetables.
          Flower dishes such  as stuffed nasturtiums or carnation  cupcakes also
          find  their place here. [Find a book  of flower cooking or simply make
          spice cupcakes.   Ice with pink  frosting and place a  fresh carnation
          petal on each cupcake.  Stuff nasturtium blossoms  with a mixture made
          with cream cheese, chopped nuts, chives and watercress.]
 
 
 
          BELTANE (April 30)
 
                    If possible,celebrate Beltanein a forestor neara livingtree.
          If  this  is  impossible,  bring  a  small  tree  within  the  circle,
          preferably potted; it can be of any type.

                    Create a small token or charm in honor of the wedding of the
          Goddess and  God to hang upon the  tree.  You can  make several if you
          desire.   These  tokens  can be  bags  filled with  fragrant  flowers,
          strings of  beads, carvings, flower  garlands - whatever  your talents
          and imagination can conjure.

                    Arrangethe altar, light the candles and censer, and cast the
          Circle of Stones.
               Recite the Blessing Chant
               Invoke the Goddess and God.
               Stand before the altar and say, with wand upraised:
 
               O Mother Goddess,
                  Queen of the night and of the Earth;
               O Father God,
                  King of the day and of the forest,
                          IcelebrateYour unionas naturerejoicesin ariotous blaze
          of color and life.
               Accept my gift,
                  Mother Goddess and Father God,
                  in honor of Your union.

                                                                            1027

 
               Place the token(s) on the tree.
 
               From Your mating shall spring forth life anew;
                  a profusion of living creatures shall cover the lands,
                  and the winds will blow pure and sweet.
               O Ancient Ones,
                  I celebrate with You!
 
               Works of magick, if necessary, may follow.
               Celebrate the Simple Feast.
               The circle is released.
 
 
          BELTANE LORE
 
                    Weavingand plaiting are traditionalarts at thistime of year,
          for the joining together  of two substances to form a third  is in the
          spirit of Beltane.

                    Foods traditionally come from the dairy, and dishes such  as
          marigold custard (see recipes - food)  and vanilla ice cream are fine.
          Oatmeal cakes are also appropriate.
 
 
 
          MIDSUMMER (circa June 21)
 
                    Before the rite, make upa small cloth pouch filled withherbs
          such as  lavender, chamomile, St. John's Wort,  vervain, or any of the
          Midsummer herbs listed  in "An  Herbal Grimoire."   Mentally pour  all
          your troubles,  problems, pains, sorrows  and illnesses, if  any, into
          this petition as  you construct it.   Tie it  shut with a red  string.
          Place this on  the altar for use during the rite.  The cauldron should
          also  be  there or  nearby.   Even  if  you  use candles  to  mark the
          quarters, the red candle in a holder should also be on the altar.  For
          outdoor rituals,  light a fire  - however small  - and drop  the pouch
          into this.

                    Arrangethe altar, light the candles and censer, and cast the
          Circle of Stones.
               Recite the Blessing Chant.
               Invoke the Goddess and God.
               Stand before the altar and say, with wand upraised:
 
               I celebrate the noon of summer with mystic rites.
               O great Goddess and God,
                          allnaturevibrateswith YourenergiesandtheEarth isbathed
          with warmth and life.
               Now is the time of forgetting past cares and banes;
                  O fiery Sun,
                  burn away the unuseful,
                  the hurtful,
                  the bane,
                  in Your omnipotent power.
               Purify me!
               Purify me!
               Purify me!
 

                                                                            1028

                    Lay thewand onthe altar. Take up theherbal petitionand light
          it in the red candle on the altar (or, if outdoors, the ritual fire).
          When it is burning drop it into the cauldron (or some other heat-proof
          container) and say:
 
 
               I banish you by the powers of the Goddess and         God!
               I banish you by the powers of the Sun,
                  Moon and Stars!
               I banish you by the powers of the Earth,
                  Air,
                  Fire and Water!
 
                    Pause,seeing thehurts andpains burninginto nothingness. Then
          say:
 
               O Gracious Goddess,
                  O Gracious God,
                          onthis night of Midsummermagick I pray        that You
          charge my life with wonder and            joy.

                    Help me in attuning with the energies adrift          on the
          enchanted night air.
               I give thanks.
 
                    Reflect  upon the purification you have undergone.  Feel the
          powers  of nature flowing through  you, washing you  clean with divine
          energy.

               Works of magick, if necessary, may follow.
               Celebrate the Simple Feast.
               The circle is released.
 
 
 
          MIDSUMMER LORE
 
                    Midsummeris practically theclassic time toperform magicks of
          all  kinds.   Healings,  love  magick and  protections  are especially
          suitable.    Herbs  can  be  dried  over  the ritual  fire  if  you're
          celebrating  outdoors.   Leap the  fire for  purification and  renewed
          energy.

               Fresh fruits are standard fare for Midsummer.
 
 
 

                                                                            1029

          LUGHNASADH (August 1)
 
                    Placeupon the altarsheaves of wheat,barley or oats,fruit and
          breads, perhaps a  loaf fashioned in the figure of the Sun or a man to
          represent the  God.   Corn dollies,  symbolic of  the Goddess, can  be
          present there as well.
                    Arrangethe altar, light the candles and censer, and cast the
          Circle of Stones.
               Recite the Blessing Chant.
               Invoke the Goddess and God.
                    Stand before the altar, holding aloft the  sheaves of grain,
          saying these or similar words:
 
               Now is the time of the First Harvest,
                          when thebounties ofnaturegive ofthemselvesso thatwemay
          survive.
               O God of the ripening fields,
                  Lord of the Grain,
                          grant methe understanding ofsacrifice as Youprepare to
          deliver Yourself under the sickle of the Goddess and journey to the
                lands of eternal summer.
               O Goddess of the Dark Moon,
                          teachmethe secretsofrebirth asthe Sunlosesits strength
          and the nights grow cold.
 
                    Rub theheads of the wheatwith your fingers sothat the grains
          fall onto the altar.  Lift a piece of fruit and  bite it, savoring its
          flavour, and say:
 
               I partake of the first harvest,
                          mixing itsenergieswithmine thatImay continuemyquestfor
          the starry wisdom of perfection.
               O Lady of the Moon and Lord of the Sun,
                  gracious ones before Whom the stars halt their courses,
                  I offer my thanks for the continuing fertility of the Earth.
                    May the nodding grain  loose its seeds  to be buried in  the
          Mother's breast,
                  ensuring rebirth in the warmth of the coming Spring.
 
               Consume the rest of the fruit.
 
               Works of magick, if necessary, may follow.
               Celebrate the Simple Feast.
               The circle is released.
 
 
 

                                                                            1030

          LUGHNASADH LORE
 
                    It is appropriate toplant the seedsfrom the fruit consumedin
          ritual.  If they sprout, grow the  plant with love and as a symbol  of
          your connection with the Goddess and God.

                    Wheat  weaving (the  making  of corn  dollies,  etc.) is  an
          appropriate  activity for  Lughnasadh.   Visits  to fields,  orchards,
          lakes and wells are also traditional.

                    The foods of Lughnasadh  include bread, blackberries and all
          berries,  acorns (leached  of their poisons  first), crab  apples, all
          grains and locally ripe produce.  A cake is sometimes baked, and cider
          is used in place of wine.

                    If youdo make afigure of theGod from bread,it can beused for
          the Simple Feast.
 
          MABON (circa September 21)
 
                    Decorate the altar with acorns, oak sprigs, pine and cypress
          cones, ears  of corn, wheat  stalks and other  fruits and nuts.   Also
          place there a small rustic basket filled  with dried leaves of various
          colors and kinds.

                    Arrangethe altar, light the candles and censer, and cast the
          Circle of Stones.
               Recite the Blessing Chant.
               Invoke the Goddess and God.
                    Standbefore the altar, holdingaloft the basketof leaves, and
          slowly  scatter them  so that  they cascade to  the ground  within the
          circle.  Say such words as these:
 
               Leaves fall,
                  the days grow cold.
               The Goddess pulls Her mantle of the Earth around Her as You,
                  O Great Sun God,
                  sail toward the West to the lands of
                  Eternal Enchantment.,
                  wrapped in the coolness of night.
               Fruits ripen,
                  seeds drop,
                  the hours of day and night are balanced.
               Chill winds blow in from the North wailing laments.
               In this seeming extinction of nature's power,
                  O Blessed Goddess,
                  I know that life continues.
               For spring is impossible without the second harvest,
                  as surely as life is impossible without death.
               Blessings upon You,
                  O Fallen God,
                  as You journey into the lands of winter
                  and into the Goddess' loving arms.
 

                                                                            1031

               Place the basket down and say:
 
               O Gracious Goddess of all fertility,
                          Ihave sownandreapedthe fruitsofmy actions,goodandbane.
                    Grantme the courageto plantseeds of joyand lovein the coming
          year,
                  banishing misery and hate.
               Teach me the secrets of wise existence upon this planet,
                  O Luminous One of the Night!
 
               Works of magick, if necessary, may follow.
               Celebrate the Simple Feast.
               The circle is released.
 
 
          MABON LORE
 
                    A  traditional practice is to  walk wild places and forests,
          gathering seed  pods and dried  plants. Some of  these can be  used to
          decorate the home; others saved for future herbal magick.

                    The foods ofMabon consistof the secondharvest's gleanings,so
          grains, fruit and vegetables predominate, especially corn.  Corn bread
          is traditional fare, as are beans and baked squash.
 
 
 

                                                                            1032

          Samhain (October 31)
 
                    Placeupon thealtarapples, pomegranates,pumpkins, squashesand
          other  late autumn  fruits.   Autumn  flowers  such as  marigolds  and
          chrysanthemums are fine too.   Write on a piece of paper  an aspect of
          your life which  you may wish to  be free of; anger,  a baneful habit,
          misplaced feelings, disease.   The cauldron or some similar  tool must
          be present  before  the altar  as  well, on  a  trivet or  some  other
          heat-proof  surface (if the legs  aren't long enough).   A small, flat
          dish  marked with an eight-spoked  wheel symbol should  also be there.
          [This is just  what it sounds like. On  a flat plate or dish,  paint a
          large circle.  Put a dot in  the center of this circle and paint eight
          spokes radiating  out from the  dot to the  larger circle.   Thus, you
          have  a  wheel  symbol  -  a  symbol  of  the  Sabbats,  a  symbol  of
          timelessness.]

                    Prior toritual, sit quietlyand thinkof friends andloved ones
          who have passed away.  Do not despair.  Know that they have gone on to
          greater things.   Keep  firmly  in mind  that the  physical isn't  the
          absolute reality, and souls never die.

                    Arrangethe altar, light the candles and censer, and cast the
          Circle of Stones.
               Recite the Blessing Chant.
               Invoke the Goddess and God.

                    Lift one  of the pomegranates and,  with your freshly-washed
          Boline, pierce the skin of the  fruit.  Remove several seeds and place
          them on the wheel-marked dish.
               Raise your wand, face the altar and say:
 
               On this night of Samhain I mark Your passing,
                  O Sun King,
                  through the sunset into the Land of the            Young.
               I mark also the passing of all who have gone          before,
                  and all who will go after.
               O Gracious Goddess,
                  Eternal Mother,
                  You who gives birth to the fallen,
                          teach meto know that inthe time of the        greatest
          darkness there is the greatest            light.
 
                    Taste the pomegranate seeds; burst them with your  teeth and
          savour   their  sharp,  bittersweet   flavour.    Look   down  as  the
          eight-spoked symbol on the plate; the Wheel of the Year,  the Cycle of
          the Seasons, the End and Beginning of all Creation.

                    Light a firewithin the cauldron(a candle isfine).  Sitbefore
          it, holding the piece of paper, gazing at its flames.  Say:
 
               Wise One of the Waning Moon,
                  Goddess of the Starry Night,
                          I createthis firewithin Your cauldronto      transform
          that which is plaguing me.
               May the energies be reversed:
                  From the darkness, light!
                  From bane, good!
                  From death, birth!
 

                                                                            1033

                    Light thepaper in thecauldron's flames anddrop it inside. As
          it  burns, know that your  ill diminishes, lessens  and finally leaves
          you as it is consumed within the universal fires.  [The cauldron, seen
          as the Goddess.]
                    If  you wish, you may attempt scrying  or some other form of
          divination, for  this is  a  perfect time  to look  into  the past  or
          future.  Try  to recall past lives  too, if you  will.  But leave  the
          dead in peace.  Honor  them with your memories but do not call them to
          you.    [Many Pagans  do attempt  to  communicate with  their deceased
          ancestors and friends  at this  time, but it  seems to  me that if  we
          accept  the  doctrine  of  reincarnation,  this  is a  rather  strange
          practice.  Perhaps the personalities that we  knew still exist, but if
          the soul is currently  incarnate in another body, communication  would
          be difficult, to say the least.   Thus, it seems best to remember them
          with peace and love - but do not call  them up.]  Release any pain and
          sense of loss you may feel into the cauldron's flames.
               Works of magick, if necessary, may follow.
               Celebrate the Simple Feast.
               The circle is released.
 
 
 
          SAMHAIN LORE
 
                    It is traditional on Samhain night to leave a plate of  food
          outside the home  for the souls of  the dead.  A candle  placed in the
          window guides them to  the Lands of Eternal Summer, and burying apples
          in the hard-packed earth "feeds" the passed ones on their journey.

                    Forfood, beets,turnips,apples, corn,nuts, gingerbread,cider,
          mulled  wines and pumpkin dishes  are appropriate, as  are meat dishes
          (once again,  if you're  not vegetarian.   If so, tofu  seems ritually
          correct).
 
 
 

                                                                            1034

          A RITUAL OF GESTURES
 
                    Stand in the ritualarea.  Stillyour thoughts.  Breathedeeply
          for half a  minute or so until composed  and calm.  Turn your  mind to
          our Deities.

                    Face North. Lift bothhands to waistheight, palms down. Press
          your fingers  together,  creating  two  solid,  flat  planes.    Sense
          solidity,  foundation,  fertility.   Invoke  the powers  of  the Earth
          through the gesture.

                    Moments Later, turn toward the East. Raise your hands a foot
          higher,  your palms facing away from  you (no longer parallel with the
          ground), and elbows slightly bent.  Spread your fingers and hold  this
          position, sensing movement  and communication.   Invoke the forces  of
          Air through the gesture.

                    Face South. Lift your handsfully above yourhead.  Keepingthe
          elbows straight, grasp  your fingers  into tight fists.   Feel  force,
          power,  creation and destruction.   Invoke the forces  of Fire through
          the gesture.

                    Turn to the West.  Lower your hands a  foot or so.  Bend the
          elbows,  turn  your palms  upward and  cup  them, pressing  the thumbs
          against  the  forefingers.    Sense fluidity,  the  ocean,  liquidity.
          Invoke the forces of Water through the gesture.

                    Face Northagain.  Throw yourhead back and raiseboth hands to
          the  sky, palms up, fingers spread.   Drink in the essence of The One,
          the  unknowable,  unapproachable ultimate  source  of  all. Sense  the
          mysteries within the universe.

                    Lower your projective hand (your writing hand) but keep your
          receptive  hand high.   Pressing  the third,  forth and  fifth fingers
          against the  palm, lift the  forefinger and  thumb to  create a  rough
          crescent shape.   Sense the reality  of the Goddess.   Sense Her love,
          Her fertility,  Her compassion.  Sense  the powers of the  Moon in the
          gesture; the force of the eternal seas - the presence of the Goddess.
                    Lower your receptivehand; liftyour projective hand. Benddown
          the middle and  forth fingers toward the palm, and  trap them with the
          thumb.   Lift the forefinger and little finger up to the sky, creating
          a horned image.  Sense the reality of the God.  Sense the power of the
          Sun  in the  gesture; the  untamed  energies of  the  woodlands -  the
          presence of the God.

                    Lower yourprojective hand. Laydown flat. Spread yourlegs and
          arms  until you've  created the  pattern  of a  pentagram.   Sense the
          powers  of the  elements running through  you; merging  and coalescing
          into your being.   Sense them as emanations from  The One, the Goddess
          and God.

               Meditate.  Commune.  Communicate.
               When finished, simply stand up.  Your rite of gestures is over.
 
 
 

                                                                            1035

          THE LAW OF THE POWER
 
                    1.  The Power shall not be used  to bring harm, to injure or
          control  others.  But  if the need  rises, the Power shall  be used to
          protect your life or the life of others.
               2. The Power is used only as need dictates.
                    3.The Power can be usedfor your own gain, aslong as by doing
          so you harm none.
                    4.It is unwiseto accept money forthe use ofthe Power, for it
          quickly controls its taker.  Be not as those of other religions.
                    5. Use not the Power forprideful gain, for such cheapens the
          mysteries of the Craft and magick.
                    6. Everremember that the Poweris a sacred giftof the Goddess
          and God, and should never be misused or abused.
               7. And this is the Law of the Power.
 
 
 
          INVOCATION OF THE ELEMENTS
 
          Air, Fire, Water, Earth,
          Elements of Astral birth,
          I call you now; attend to me!
 
          In the circle, rightly cast,
          Safe from psychic curse or blast,
          I call you now, attend to me!
 
          From cave and desert, sea and hill,
          By blade and wand, cup and pentacle,
          I call you now; attend to me!
          This is my will, so mote it be!
 
          [This invocation may  be chanted  while moving or  dancing around  the
          altar to raise elemental energy for magickal workings.]
 
 
 
                   PRAYERS, CHANTS AND INVOCATIONS
                              OF AND TO
                         THE GODDESS AND GOD
 
                    These prayers can be used toinvoke the Goddess and Godduring
          ritual,  just after  the circle  casting.   Of course,  any which  you
          compose or are inspired to say and be used as well.
                    A fewchants arealso includedto raise energyor tocommune with
          the deities.
                    Someof theseinvocations rhyme, andsome donot. But recall the
          power of  rhyme -  it link  our conscious mind  to the  unconscious or
          psychic mind, thereby producing ritual consciousness.
                    Some of these are  related to specific deities but,  as Dion
          Fortune wrote:  "All the gods are  one god; and all  the goddesses are
          one goddess, and there is only one initiator."
 
 
 

                                                                            1036

          INVOCATION TO THE GODDESS
 
          Crescent One of the starry skies, Flowered One of the fertile plan,
          Flowing One of the ocean's sighs,
          Blessed One of the gentle rain;
          Hear my chant 'midst the standing stones,
          Open me to your mystic light;
          Waken me to your silver tones,
          Be with me in my sacred rite!
 
 
 
          INVOCATION TO PAN
 
          O Great God Pan,
          Beast and man,
          Shepherd of goats and Lord of the Land,
          I call you to attend my rites
          On this most magickal of nights.
          God of the wine,
          God of the vine,
          God of the fields and God of the kine,
          Attend my circle with your love
          And send Your blessings from above.
          Help me to heal;
          Help me to feel;
          Help me to bring forth love and weal.
          Pan of the forests, Pan of the glade,
          Be with me as my magick is made!
 
 
 
          ISIS INVOCATION
 
          Isis of the Moon,
          You who are all that ever was,
          All that is,
          And all that shall be:
          Come, veiled Queen of Night!
          Come as the scent of the sacred lotus
          Charging my circle
          With love and magick.
          Do descend upon my circle,
          I pray,
          O Blessed Isis!
 
 
 
          PRAYER TO THE HORNED GOD
 
          Horned One of the wilderness,
          Winged One of the shining skies,
          Rayed One of the spen'drous Sun,
          Fallen One of the Samhain cries-
          I call amidst the standing stones
          Praying that You, O Ancient One,
          Will deign to bless my mystic rites-
          O fiery Lord of the Blazing Sun!

                                                                            1037

          NEW MOON CHANT TO DIANA
 
          Waxing, waxing, growing, growing-
          Diana's power is flowing, flowing.
                                      (repeat)
 
 
 
          CALL TO THE GOD
 
          Ancient God of the forest deeps,
          Master of beast and Sun;
          Here where the world is hushed and sleeps
          Now that the day is done.
          I call You in the ancient way
          Here in my circle round,
          Asking that You will hear me pray
          And send Your Sun force down.
 
 
 
          INVOCATION TO THE GODDESS
 
          Gracious Goddess,
          You who are the Queen of the Gods,
          The lamp of night,
          the creator of all that is wild and free;
          Mother of woman and man;
          Lover of the Horned God and protectress of all the    Craft:
          Descend, I pray,
          With Your Lunar ray of power
          Upon my circle here!

          INVOCATION TO THE GOD

          Blazing God,
          You who are the King of the Gods,
          Lord of the Sun,
          Master of all that is wild and free;
          Father of woman and man,
          Lover of the Moon Goddess and protector of all the    Craft:
          Descend I pray,
          With you Solar ray of power
          Upon my circle here!

          GODDESS CHANT

          Luna, Luna, Luna, Diana
          Luna, Luna, Luna, Diana
          Bless me, bless me, bless me, Diana,
          Luna, Luna, Luna, Diana
                            (repeat)

                                                                            1038

          EVENING CHANT TO THE GOD

          Hail fair Sun,
          Ruler of day;
          Rise on the morn
          To light my way.
                     (to be said while watching the sunset)

          EVENING CHANT TO THE GODDESS

          Hail fair Moon
          Ruler of night;
          Guard me and mine
          Until the light.
                     (to be said while Moon-gazing at night)

          GODDESS CHANT

          Aaaaaaaaaaaaah
          Oooooooooooooh
          Uuuuuuuuuuuuuu
          Eeeeeeeeeeeeee
          Iiiiiiiiiiiiii

          [These are obviously, the  vowels of the English language.   Pronounce
          them as: A-"Ah," O-"O," U-"Oo," E-"E," I-"Eye."  Extend the  vowels as
          you  vocalize  them,  stretch  the  sounds.    This  produces  Goddess
          awareness, and rouses the psychic mind]

                                                                            1039

          THE LORE OF NUMBERS

                    To be used in ritual and magickal workings.  In general, odd
          numbers are related to  women, receptive energy and the  Goddess; even
          numbers to men, projective energy and the God.

          1.     The universe; The One; the source of all.

          2.        The  Goddess and  God; The  perfect duality;  projective and
          receptive   energy;   the   couple;   personal   union   with   deity;
          interpenetration of the physical and spiritual; balance.

          3.     The Triple Goddess; the Lunar phases;  the physical, mental and
          spiritual aspects of our species.

          4.        The elements;  the Spirits  of  the Stones;  the winds;  the
          seasons.

          5.     The senses;  the pentagram; the elements plus Akasha; a Goddess
          number.

          7.       The planets which  the ancients knew;  the time of  the Lunar
          phase; power; protection and magick.

          8.     The number of Sabbats; a number of the God.

          9.     A number of the Goddess.

          13.    The number of Esbats; a fortunate number.

          15.    A number of good fortune.

          21.    The number of Sabbats and Esbats in the Pagan year; a number of
          the Goddess.

          28.    A number of the Moon; a number of the goddess.

          101.   The number of fertility.

          The planets are numbered thus:

          Saturn      3           Venus       7
          Jupiter     4           Mercury     8
          Mars        5           Moon        9
          Sun         6

                                                                            1040

          THIRTEEN GOALS OF A WITCH

             I.   Know yourself
            II.   Know your Craft (Wicca)
           III.   Learn
            IV.   Apply knowledge with wisdom
             V.   Achieve balance
            VI.   Keep your words in good order
           VII.   Keep your thoughts in good order
          VIII.   Celebrate life
            IX.   Attune with the cycles of Terra
             X.   Breathe and eat correctly
            XI.   Exercise the body
           XII.   Meditate
          XIII.   Honor the Goddess and God

          RECIPES FOR FOOD

          CRESCENT CAKES

              1 cup firmly ground almonds
          1 1/4 cups flour
            1/2 cup confectioner's sugar
              2 drops almond extract
            1/2 cup butter, softened
              1 egg yolk

                    Combinealmonds, flour,sugarand extractuntil thoroughlymixed.
          with the hands, work in butter and egg yolk until well-blended.  Chill
          dough.  Preheat  oven to  325 degrees F.   Pinch  off pieces of  dough
          about the size of walnuts and  shape into crescents.  Place on greased
          sheets and  bake for  about 20  minutes.   Serve during Simple  Feast,
          especially at Esbats.

                                                                            1041

          BELTANE MARIGOLD CUSTARD

            2 cups milk
            1 cup unsprayed marigold petals
          1/4 tsp. salt
            3 tbsp. sugar
            1 to 2-inch piece vanilla bean
            3 egg yolks, slightly beaten
          1/8 tsp. allspice
          1/8 tsp. nutmeg
          1/2 tsp. rose water
              whipped cream

                    Using a cleanmortar and pestle reservedfor cooking purposes,
          pound marigold  petals.  Or, crush with a spoon.   Mix the salt, sugar
          and spices together.   Scald milk with the  marigolds and the  vanilla
          bean.  Remove the vanilla  bean and add the slightly beaten  yolks and
          dry ingredients.  Cook on low heat.   When the mixture  coats a spoon,
          add rose water and cool.
               Top with whipped cream, garnish with fresh marigold petals.

          SOFT MEAD

            1 quart water, preferably spring water
            1 cup honey
            1 sliced lemon
          1/2 tsp. nutmeg

                    Boil together  all ingredients in a non-metallic pot.  While
          boiling, scrape  off the rising "scum"  with a wooden spoon.   When no
          more rises add the following:

              pinch salt
              juice of 1/2 lemon

                    Strain andcool.  Drinkin placeof alcoholic meador wineduring
          the Simple Feast.

          BEVERAGES

                    If you  wish to avoid the  use of wine, which  has long been
          utilized  in  religious  and  magickal rites,  there  are  many  other
          beverages  that  can be  used to  toast the  Goddess  and God.   These
          include (but certainly aren't limited to):

          Sabbats: apple juice, grape  juice, grapefruit                  juice,
          orange juice,  pineapple juice,                 black  tea, soft mead,
          guava nectar,                cinnamon coffee, ginger tea, hibiscus tea

          Esbats:  lemonade,  apricot nectar, mango  nectar,                pear
          nectar, papaya nectar, peach nectar,          jasmine tea,  peppermint
          tea, rosebud tea,          milk

                                                                            1042

          RECIPES FOR INCENSES

                    To make incenses, simply grind the ingredients and mix  them
          together.  As you mix, sense  their energies.  Burn on charcoal blocks
          in the censer during ritual.

          CIRCLE INCENSE

            4 parts Frankincense
            2 parts Myrrh
            2 parts Benzoin
            1 part Sandalwood
          1/2 part Cinnamon
          1/2 part Rose petals
          1/4 part Vervain
          1/4 part Rosemary
          1/4 part Bay

                    Burn  in the  circle for  all types  of rituals  and spells.
          Frankincense, myrrh and benzoin  should definitely constitute the bulk
          of the mixture.

          ALTAR INCENSE

          3 parts Frankincense
          2 parts Myrrh
          1 part Cinnamon

                    Burn  as a general incense on the  altar to purify it and to
          promote ritual consciousness during rituals.

          FULL MOON RITUAL INCENSE

            2 parts Sandalwood
            2 parts Frankincense
          1/2 part Gardenia petals
          1/4 part Rose petals
              a few drops Ambergris oil

                    Burn during Esbats or simply at the time of the Full Moon to
          attune with the Goddess.

          SPRING SABBAT INCENSE

          3 parts Frankincense
          2 parts Sandalwood
          1 part Benzoin
          1 part Cinnamon
            a few drops Patchouly oil

               Burn during spring and summer Sabbat rituals.

                                                                            1043

          FALL SABBAT INCENSE

          3 parts Frankincense
          2 parts Myrrh
          1 part Rosemary
          1 part Cedar
          1 part Juniper

               Burn during fall and winter Sabbat rituals.

          RECIPES FOR OILS

                    To create oils, simply mix themin a bottle.  Wear for ritual
          purposes.

          SABBAT OIL #1

          3 parts Patchouly
          2 parts Musk
          1 part Carnation

               Wear to the Sabbats to promote communion with the deities.

          SABBAT OIL #2

          2 parts Frankincense
          1 part Myrrh
          1 part Carnation
          1 part Allspice

               Use as the above formula.

          FULL MOON OIL #1

          4 parts Gardenia
          2 parts Lotus
          1 part Jasmine

               Anoint the body prior to Esbats to attune with Lunar energies.

          FULL MOON OIL #2

          3 parts Sandalwood
          2 parts Lemon
          1 part Rose

               Another like the above.

                                                                            1044

          GODDESS OIL

          3 parts Rose
          2 parts Gardenia
          1 part Lemon
          1 part Lotus
          1 part Ambergris

               Wear to honor the Goddess during rituals.

          HORNED GOD OIL

          2 parts Frankincense
          2 parts Cinnamon
          1 part Bay
          1 part rosemary
          1 part Musk

               Wear to honor the Horned God during rituals.

          ALTAR OIL

          4 parts Frankincense
          3 parts Myrrh
          1 part Galangal
          1 part Vervain
          1 part Lavender

                    Anoint thealtar withthis oilat regularintervals topurify and
          empower it.

                                                                            1045

          OF GATHERING FLOWERS, HERBS AND PLANTS:

                    Before cutting with the Boline, attune with the plantthrough
          visualization.  Feel  its energies.  As you cut,  say these or similar
          words:

                    Olittle plant of (name, such as hyssop,          etc.) I ask
          that you give of your bounty that      it may aid me in my work.  Grow
          stronger by        my  stroke, stronger and more powerful, O
          plant of (name)!

                    If it isa tree, substitute theappropriate word (tree ofoak).
          Gently cut  only what you  need, and never  from very young  plants or
          more than twenty-five percent of the growth.  At the base of the plant
          leave  an offering: a  silver coin, a  bright jewel, a  bit of wine or
          milk, grain, a quartz crystal and so on.  Cover the offering and it is
          done.

          OF THE CIRCLE

                    The magick circle may be  fashioned with garlands of flowers
          sacred to the Goddess  and God. Alternately, flowers can  be scattered
          around the perimeter of the circle.
                    The  point stones may be ringed with fresh flowers and herbs
          suitable to the elements, such as:

              North: corn, cypress, fern, honeysuckle, wheat, vervain
                    East: acacia,bergamot,clover, dandelion,lavender,lemongrass,
                   mint, mistletoe, parsley, pine
                  South:basil, carnation, cedar,chrysanthemum, dill, ginger,
                    heliotrope, holly, juniper, marigold, peppermint
                    West: apple blossoms,lemon balm,camellia, catnip,daffodil,
                elder, gardenia, grape, heather, hibiscus, jasmine, orchid

                    Fresh flowers  may be present on  the altar or,  if none are
          available, greens such as ferns may be used.

                    When casting the circle around a tree, youcan use the fruit,
          leaves,  nuts  or flowers  of that  tree to  mark  out the  circle, if
          desired.

               All of these can be used in addition to the cord and stones.

                                                                            1046

          OF THE BALEFIRE:

                    If you wish to build a fire for an outdoor ritual, it can be
          composed of all or any combination of the following woods:

               Rowan              Dogwood
               Mesquite           Poplar
               Oak                Juniper
               Pine               Cedar
               Apple

                    If these are unavailable, use native woods. Rites run on the
          seashore  can  be  illuminated   with  balefires  of  dried  driftwood
          collected prior to the rite.

          OF THE HOME CIRCLE:

                    Magickal plants growing outside the home incontainers can be
          placed around  the circle  or  on the  altar during  ritual.   If  you
          primarily  work indoors,  choose an  odd-numbered selection  of sacred
          plants  and  grow these  in  your  ritual area.    If  they need  more
          sunlight, simply move  them outdoors and  bring inside during  ritual.
          Give them  energy and love,  and they'll aid  you in your  worship and
          magick.

                    Though anybut poisonousplants canbe used,such plantsas these
          are recommended:

               African Violets    Red Geraniums
               Cacti (all types   Rose
               Ferns (all types)  Rose Geranium
               Holly              Rosemary
               Hyssop             Ti (Cordyline terminalis)
               Palms (all types)  Wax Plant (Hoya carnosa)

          OF THE CELEBRANT:

                    Wearfresh flowers and herbs in yourhair and on your body, if
          you prefer, during the rites.  Crowns or caplets of flowers are always
          appropriate for spring and summer rites.  Wear oak and pine during the
          winter rituals.

                    You may wishto wear anecklace ofherbs and seeds,such astonka
          beans, whole nutmegs,  star anise,  acorns and other  seeds and  nuts,
          strung on a natural  fiber.  Strings of small  pine cones may also  be
          worn.

                    For Full  Moon rituals  held at night,  wear night-blooming,
          fragrant flowers to suffuse yourself with Lunar energies.

                                                                            1047

          OF THE TOOLS:

                    These are suggestions for dedicating the tools prior totheir
          first use or formal consecration,  if any.  Perform these  with proper
          visualization and ritual intent.

          The Athame or Sword:

                    Rub the blade with  fresh basil, rosemary or oak  leaves, at
          sunrise, outdoors  where you will not  be disturbed or seen.   Lay the
          sword or  Athame on  the ground  with its  point to  the South.   Walk
          clockwise around  it thrice, scattering bay  leaves (preferably fresh)
          over it.   Take up the sword or Athame, stand facing East and, holding
          it upward  but with arms lowered, invoke the God to infuse your Athame
          or sword with His strength.  Point it to the sky, invoking the Goddess
          to charge your blade with Her love and power.

                    Wrap yourAthame or swordin red cloth andtake it home. It may
          be stored in the cloth, if desired.

          The Bolline:

                    Early in the morning, goto a forest (or park, garden,or your
          indoor garden).  Choose the most beautiful and vibrant  plants.  Touch
          the point of the Boline gently  to these in turn, forging a connection
          between your Boline and the plants (and, thusly, the Earth).

                    Next, siton the Earth. Ensuring thatyou are quitealone, draw
          a pentagram with the Boline's point on the ground.  It is done.

          The Wand:

                    If the wand is of wood, take it outdoors at sunsetand rub it
          with fresh lavender,  eucalyptus or mint leaves.  Raise  it in the air
          toward the East (or the Moon if it is visible) and invoke the Goddess.
          At sunrise, take it again outdoors, rub with the fresh fragrant leaves
          and invoke the God by raising it to the East.

          The Pentacle:

                    Place the pentacle on bare Earth.  Lay upon itdried parsley,
          patchouly, mistletoe, or  fresh jasmine or  honeysuckle flowers.   Sit
          before  it facing North for several  seconds, visualizing the pentacle
          absorbing the Earth's energies.  Then pick it up and scatter the herbs
          or flowers to the four quarters, beginning and ending in the North.

                    Ifthis must bedone indoors, filla small dishwith fresh Earth
          and place the pentacle on this.  Proceed as above, saving the herbs or
          flowers to be scattered outdoors at a latter time.

                                                                            1048

          The Censer:

                    Fume purerosemary, frankincenseorcopal withinthe censerprior
          to its first use.  Do this for about an hour.

          The Cauldron:

                    Takethe cauldron toa stream, river,lake or ocean. Gather the
          leaves  of some plants growing  nearby (at the  sea, perhaps seaweed).
          Dip the cauldron  into the water to fill it.   Place the leaves in the
          cauldron,  then set it on  the water's edge where  it is on both water
          and sand.   Place your  hands on the  cauldron and dedicate it  to the
          Goddess in any words you like.

                    Emptyand drythe cauldron, andreturn home. Thecharge has been
          made.

                    Ifperformed inside, placethe cauldronin alarge basinof water
          or the bathtub, in a candle-lit room.  Add a bit of salt to the water,
          which should be cold.  Proceed as above.

                    Salt water corrodes metal. Thoroughly wash the cauldronafter
          immersion in sea or salk water.

          The Chalice:

                    Anoint the base withgardenia, rose or violetoil and fillwith
          pure  spring water.  Then set  afloat a sprig of ivy,  a small rose, a
          fresh gardenia or some other appropriate flower or herb. Gaze into the
          Chalice and invoke the Goddess  to bless it.   You might also wish  to
          take  it outside  as night,  filled with water,  and catch  the Moon's
          reflection within it.

          The Broom:

                    It canbe fashioned from anash staff, birch twigsand a willow
          binding.  Brush the broom with chamomile, willow, lemon balm, elder or
          mallow  stalks and branches, then bury these  with due solemnity.  You
          might also wish to carve a crescent Moon upon its handle.

          The Crystal:

                    Onthe night ofa FullMoon, rub thesphere with fresh(or dried)
          mugwort, then take it outside.   Hold it up  so that it drinks in  the
          light and energies of the Moon.   Gaze at the Moon through the crystal
          by holding it before your eyes.  Repeat at least thrice yearly for the
          best benefits.

          The Book of Shadows:

                    Sewinto the cover of the Bookof Shadows leaves of the sacred
          herbs vervain, rue,  bay, willow or others, if you  wish.  They should
          be  well-dried and  secretly placed  by the  light of  the Moon.   The
          covers of the Book of Shadows should, of course, be covered with cloth
          for this purpose.

                                                                            1049

          The Robe:

                    If you choose to wear one, lay it among sachets filled  with
          lavender, vervain and cedar when not in use.  Sew a bit of rosemary or
          frankincense into the hem  while fashioning it, if desired (and if the
          resulting stains won't show after washing).

          OF THE HERBS OF THE SABBATS:

                    Tobe used asdecorations on thealtar, round thecircle, in the
          home.

          Samhain:
                    Chrysanthemum,  wormwood,  apples,  pears,  hazel,  thistle,
          pomegranates,  all grains,  harvested  fruits and  nuts, the  pumpkin,
          corn.

          Yule:
                    Holly,  mistletoe, ivy, cedar, bay, juniper, rosemary, pine.
          Place offerings of apples, oranges, nutmegs, lemons and whole cinnamon
          sticks on the Yule tree.

          Imbolc:
               Snowdrop, rowan, the first flowers of the year.

          Eostara:
                    Daffodil,woodruff,violet, gorse,olive,peony,iris, narcissus,
          all spring flowers.

          Beltane:
               Hawthorn, honeysuckle, St. John's wort, woodruff, all flowers.

          Midsummer:
                    Mugwort, vervain, chamomile, rose, lily, oak, lavender, ivy,
          yarrow, fern, elder, wild thyme, daisy, carnation.

          Lughnasadh:
                    All grains, grapes, heather, blackberries, sloe, crabapples,
          pears.

          Mabon:
                    Hazel, corn, aspen, acorns, oak sprigs, autumn leaves, wheat
          stalks, cypress cones, pine cones, harvest gleanings.

          OF THE HERBS AND PLANTS OF FULL MOON RITUALS:

                    Placeupon thealtar allnocturnal, whiteor five-petaledflowers
          such as  the white rose, night-blooming  jasmine, carnation, gardenia,
          cereus, lily,  iris; all  pleasingly-scented flowers which  shall call
          forth the Goddess.  Camphor is also symbolic.

                                                                            1050

          OF OFFERINGS:

          To the Goddess:

                    Allwatery and earthy flowersand seeds suchas camellia, lily,
          water  lily, willow stalks; those  flowers used in  Full Moon rituals;
          white  or purple blooms such as hyacinth, magnolia, heather and lilac;
          sweet-scented  herbs and flowers; those  dedicated to Venus  or to the
          Moon; rue, vervain and olive; or others that seem suitable.

          To the God:

                    All  fiery  and  airy  herbs  and  flowers  such  as  basil,
          chrysanthemum, snapdragon, clover,  lavender, pine;  strongly-scented,
          clean or  citrusy herbs and flowers;  those ruled by Mars  or the Sun;
          yellow  or red  blooms such  as sunflower,  pine cones,  seeds, cacti,
          thistles and stinging herbs; orange, heliotrope, cedar, juniper and so
          on.

                                                                            1051

          OF THE SACRED HERBS OF THE GODDESSES:

          Aphrodite: olive, cinnamon, daisy, cypress,             quince.  orris
          (iris), apple, myrtle
          Aradia: rue, vervain
          Artemis:  silver fir, amaranth, cypress, cedar,         hazel, myrtle,
          willow, daisy, mugwort, date        palm
          Astarte: alder, pine, cypress, myrtle, juniper
          Athena: olive, apple
          Bast: catnip, Vervain
          Bellona: belladonna
          Brigit: blackberry
          Cailleach: wheat
          Cardea: hawthorn, bean, arbutus
          Ceres: willow, wheat, bay, pomegranate, poppy,        leek, narcissus
          Cybele: oak, myrrh, pine
          Demeter: wheat,  barley, pennyroyal, myrrh,  rose,        pomegranate,
          bean, poppy, all cultivated crops
          Diana: birch,  willow, acacia, wormwood, dittany,        hazel, beech,
          fir, apple, mugwort, plane,          mulberry, rue
          Druantia: fir
          Freya:  cowslip,  daisy,  primrose, maidenhair,                 myrrh,
          strawberry, mistletoe
          Hathor: myrtle, sycamore, grape, mandrake,            coriander, rose
          Hecate: willow, henbane, aconite, yew, mandrake,       cyclamen, mint,
          cypress, date palm, sesame,        dandelion, garlic, oak, onion
          Hekat: cypress
          Hera: apple, willow, orris, pomegranate, myrrh
          Hina: bamboo
          Hulda: flax, rose, hellebore, elder
          Irene: olive
          Iris: wormwood, iris
          Ishtar: acacia, juniper, all grains
          Isis: fig,  heather, wheat, wormwood, barley,             myrrh, rose,
          palm, lotus, persea, onion, iris,     vervain
          Juno: lily, crocus, asphodel,  quince, pomegranate,     vervain, iris,
          lettuce, fig, mint
          Kerridwen: vervain, acorns
          Minerva: olive, mulberry, thistle
          Nefer-Tum: lotus
          Nepthys: myrrh, lily
          Nuit: sycamore
          Olwen: apple
          Persephone: parsley, narcissus, willow,               pomegranate
          Rhea: myrrh, oak
          Rowen: clover, rowen
          Venus: cinnamon,  daisy, elder, heather, anemone,        apple, poppy,
          violet, marjoram, maidenhair          fern, carnation, aster, vervain,
          myrtle,           orchid, cedar, lily, mistletoe, pine, quince
          Vesta: oak

                                                                            1052

          OF THE SACRED HERBS OF THE GODS:

          Adonis: myrrh, corn, rose, fennel, lettuce, white      heather
          Aesculapius: bay, mustard
          Ajax: delphinium
          Anu: tamarisk
          Apollo:  leek, hyacinth, heliotrope,  cornel, bay,       frankincense,
          date palm, cypress
          Attis: pine, almond
          Ares: buttercup
          Bacchus: grape, ivy, fig, beech, tamarisk
          Baldur: St. John's wort, daisy
          Bran: alder, all grains
          Cupid: cypress, sugar, white violet, red rose
          Dagda: oak
          Dianus: fig
          Dionysus: fig,  apple, ivy, grape, pine,  corn,           pomegranate,
          toadstools, mushrooms, fennel, all    wild and cultivated trees
          Dis: cypress
          Ea: cedar
          Eros: red rose
          Gwydion: ash
          Helios: oak
          Horus: horehound, lotus, persea
          Hypnos: poppy
          Jove: pine, cassia, houseleek, carnation, cypress
          Jupiter: aloe, agrimony, sage, oak, mullein,            acorn,  beech,
          cypress, houseleek,  date palm,          violet, gorse,  ox-eye daisy,
          vervain
          Kernunnos: heliotrope, bay, sunflower, oak, orange
          Kanaloa: banana
          Mars: ash, aloe, dogwood, buttercup, witch grass,     vervain
          Mercury: cinnamon, mulberry, hazel, willow
          Mithras: cypress, violet
          Neptune: ash, bladderwrack, all seaweeds
          Odin: mistletoe, elm, yew, oak
          Osiris: acacia,  grape, ivy, tamarisk, cedar,             clover, date
          palm, all grains
          Pan: fig, pine, reed, oak, fern, all meadow           flowers
          Pluto: cypress, mint, pomegranate
          Poseidon: pine, ash, fig, bladderwrack, all            seaweeds
          Prometheus: fennel
          Ra: acacia, frankincense, myrrh, olive
          Saturn: fig, blackberry
          Sylvanus: pine
          Tammuz: wheat, pomegranate, all grains
          Thoth: almond
          Thor: thistle,  houseleek, vervain, hazel, ash,          birch, rowen,
          oak, pomegranate, burdock, beech
          Uranus: ash
          Woden: ash
          Zeus: oak, olive, pine, aloe, parsley, sage,          wheat, fig

                    Asthe Craft, wewill takeonly that whichwe need fromthe green
          and growing  things of the  Earth, never  failing to  attune with  the
          plant before harvesting, nor failing to leave a token of gratitude and
          respect.

                                                                            1053

          SPELLS AND MAGICK

          PROTECTIVE CHANT

                    Visualizea triplecircle ofpurplish lightaround youbody while
          chanting:

               I am protected by your might,
               O gracious Goddess, day and night.

               Another of the same type: visualize a triple circle and chant:

               Thrice around the circle's bound,
               Evil sink into the ground.

          A MIRROR SPELL OF PROTECTION FOR THE HOME

                    Compose analtar: place acenser inthe center beforean imageof
          the  Goddess.  Have a twelve-inch (or  so) round mirror there as well.
          Ring the  altar with nine  white candles.   Burn a  protective incense
          (such as sandalwood, frankincense, copal or rosemary) in the censer.
                    Beginningwiththe candlemost directlybefore theGoddess image,
          say these or similar words:

               Lunar light protect me!

               Repeat as you light each candle until all are glowing.
                    Now,holding the mirror, invokethe Goddess inHer lunar aspect
          with these or similar words:

               Great Goddess of the Lunar Light
                  and Mistress of the Seas;
               Great Goddess of the Mystic Night
                  and of the Mysteries;
               Within this place of candles bright
                  and with Your mirror nigh;
               Protect me with Your awesome might
                  while ill vibrations fly!

                    Standing before thealtar, holdthe mirror facingthe candlesso
          that it reflects their flames.  Keeping the mirror toward the candles,
          move  slowly,  clockwise, around  the  altar,  watching the  reflected
          firelight bouncing off your surroundings.

                    Gradually increaseyour speed,mentally invoking theGoddess to
          protect you.  Move faster  and faster; watch the light  shattering the
          air, cleansing it,  burning away  all negativity and  all lines  along
          witch the ill energies have traveled into your home.

                    Charge your homewith the protectivelight of theGoddess. Race
          around  the candles until you've felt the atmosphere change, until you
          feel  that  your home  has  been  cleansed and  guarded  by the  Great
          Goddess.

                    When finished, stand once again before the image.  Thank the
          Goddess in any words you wish.  Pinch out the candles one by one, bind
          them  together with white  cord and store  them in a  safe place until
          (and if) you need to use them again for this same purpose.

                                                                            1054

          A SPELL TO BREAK THE POWERS OF A SPELL

                    Ifyou believe that a spell hasbeen cast against you, place a
          large black candle in a cauldron (or a large  black bowl).  The candle
          must be tall enough to  extend a few inched above the  cauldron's rim.
          Affix the candle to the bottom of the cauldron with  warmed beeswax or
          the drippings of another black candle so that it will not tip over.

                    Fill the cauldron tothe rim with fresh water,without wetting
          the candle's wick.   An inch or two of the  candle should remain above
          the water.   Deep breathe,  meditate, clear  your mind, and  light the
          candle.   Visualize the suspected spell's power as residing within the
          candle's  flame.   Sit  in  quiet  contemplation  of  the  candle  and
          visualize the power flowing  and growing with the candle's  flame (yes
          the  power against  you).  As  the candle  burns down,  its flame will
          eventually sputter and go  out as it contacts  the water.  As soon  as
          the  flame has  been  extinguished by  the water,  the  spell will  be
          dispersed.

                    Break your visualization of the spell's power;see it explode
          into dust, becoming impotent.

                    Pourthe water intoa hole inthe ground,a lake orstream.  Bury
          the candle.  It is done.

          TO PROTECT AN OBJECT

                    Withthe firstand middle fingers(or yourAthame, ifyou have it
          with  you), trace  a  pentagram  over  the  object  to  be  protected.
          Visualize electric-blue  or purple  flame streaming from  your fingers
          (Athame) to form the pentagram.  Say this as you trace:

               With this pentagram I do lay
               Protection here both night and day.
               And to the one who should not touch
               Let the fingers burn and twitch.
               I now invoke the Law of Three:
               This is my will, so mote it be!

          CRYSTAL MAGICK

                    Crystals andstones are gifts ofthe Goddess and God. They are
          sacred, magickal tools which can be used to enhance ritual and magick.
          Here are some of the ways of Earth magick.

                                                                            1055

          PREPARING THE CIRCLE:

                    The magick circlecan be laid out withcrystals and stones, if
          desired, rather than with herbs.

                    Beginning and ending in the North, lay 7, 9, 21 or 40 quarts
          crystals of any  size around the circle, either inside  the cord or in
          place of it.   If the ritual to be conducted within the circle is of a
          usual spiritual  or magickal  nature, place  the quartz crystals  with
          points outward.  If of a  protective nature, place with points  facing
          inward.

                    If youuse candlesto markthe four quartersof themagick circle
          rather than  large stones, ring  each candle  with any or  all of  the
          following stones:

               North: Moss Agate, Emerald, Jet, Olivine, Salt, Black Tourmaline
                East: Imperial Topaz, Citrine, Mica, Pumice
               South: Amber, Obsidian, Rhodochrosite, Ruby, Lava, Garnet
                      West:Aquamarine,Chalcedony, Jade,Lapis Lazuli,Moonstone,
                 Sugilite

          A STONE ALTAR:

                    Tomake this altar, searchthrough dry riverbeds and seashores
          for a  variety of  smoothly-shaped stones.   Or  check rock  shops for
          appropriate pieces.

                    Create thealtar itself ofthree large stones. Two smallerones
          of even  size are  used as  the base,  while a  longer, flat  stone is
          placed on top  of these to form  the altar itself.  On  this place one
          stone to the left of the  altar to represent the Goddess.  This  might
          be a natural,  river-rounded stone,  a holed stone,  a quartz  crystal
          sphere,  or any of the stones related  to the Goddess which are listed
          below.

                    Tothe right of the altar, placea stone to represent the God.
          This might be a piece of lava, a quartz crystal point, a long, thin or
          club-shaped  rock or  a  God-symbolic stone  such  as those  presented
          below.

                    Between thesetwo stones placea smallerstone with ared candle
          affixed to it to represent the divine energy of the Goddess and God as
          well as the element of Fire.

                    Beforethis, place a flat stone to receive offerings of wine,
          honey, cakes, semi-precious stones, flowers and fruit.

                    A small,cupped stone (ifone can befound) should be setto the
          left of  the offering stone.   Fill this with water  to represent that
          element.

                    To theright of the offeringstone place aflat rock. Pour salt
          upon this to symbolize the element of Earth.

                    Additionally, another  flat stone  can be placed  before the
          offering stone to serve as an incense burner.

                                                                            1056

                    Use along, thin,terminated quartscrystal as awand anda flint
          or obsidian arrowhead for the Athame.

                    Any other tools which are needed can simply be placed on the
          altar.  Or, try to find stone alternatives to them.

               This can be used for all types of Craft rituals.

          STONES OF THE GODDESSES:

                    In general,all pink, greenand bluestones; thoserelated tothe
          Moon or Venus; Water and Earth-ruled stones, such as peridot, emerald,
          pink tourmaline, rose quartz,  blue quartz, aquamarine, beryl, kunzite
          and turquoise.
               Stones which are related to specific deities follow.

          Aphrodite: salt
          Ceres: emerald
          Coatlicue: Jade
          Cybele: jet
          Diana: amethyst, moonstone, pearl
          Freya: pearl
          The Great Mother: amber, coral, geodes, holed stones
          Hathor: turquoise
          Isis: coral, emerald, lapis lazuli, moonstone, pearl
          Kwan Yin: jade
          Lakshmi: pearl
          Maat: jade
          Mara: beryl, aquamarine
          Nuit: lapis lazuli
          Pele: lava, obsidian, peridot, olivine, pumice
          Selene: moonstone, selenite
          Tiamat: beryl
          Venus: emerald, lapis lazuli, pearl

          STONES OF THE GOD:

                    Generally,all orange and redstones; stones relatedto the Sun
          and  Mars; Fire and Air-ruled stones, such as carnelian, ruby, garnet,
          orange calcite, diamond, tiger's  eye, topaz, sunstone, bloodstone and
          tourmaline.

               Stones which are related to specific deities follow.

          Aesculapius: agate
          Apollo: sapphire
          Bacchus: amethyst
          Cupid: opal
          Dionysus: amethyst
          Mars: onyx, sardonyx
          Neptune: beryl
          Odin: holed stone
          Poseidon: beryl, pearl, aquamarine
          Ra: tiger's eye
          Tezcatlipoca: obsidian

                                                                            1057

          [Pearl  and coral  have  been mentioned  in  these lists  as  "stones"
          because they were anciently thought to be such.  Our knowledge of them
          as products of living creatures leaves us with the ethical question of
          whether or  not  to use  them in  ritual.   This  must be  a  personal
          decision.   Beach gathered coral and  shells (mother of pearl  is from
          shells)  can be  used  without conflicting  with  the above  statement
          because the  creature has already died by the time the item was found.
          If you decide not to use them, just remember leather is also a product
          of a living creature.]

          CAIRNS:

                    Inearlier times, throughout the world,people built mounds or
          piles of stones.  These  were sometimes formed to mark the  passage of
          travelers,  or  to commemorate  some  historic even,  but  such cairns
          usually had ritual significance.

                    In  magickal  thought, cairns  are  places of  power.   They
          concentrate the  energies of the stones  used to create them.   Cairns
          are  rooted  in the  Earth but  lift upward  to the  sky, symbolically
          representing  the interconnectedness  of  the  physical and  spiritual
          realms.

                    Duringoutdoor circles, a smallcairn, composed ofno more than
          nine or eleven rocks, can be fashioned as each point of the  Circle of
          Stones.  This can be done prior to creating the circle itself.

                    The nexttime you're insome wild, lonelyplace with aprofusion
          of  stones, clear a  place among them  and sit.   Visualize a magickal
          need.   As  you visualize,  grasp a  near-by stone.   Feel  the energy
          beating  within it  - the  power of  the Earth,  the power  of nature.
          Place it  on  the  cleared  ground.   Pick  up  another  stone,  still
          visualizing you need, and set it next to the first.

                    Stillvisualizing, continue toadd stones, buildingthem into a
          small pile.   Keep  adding stones  until you  feel them  vibrating and
          pulsating before you.   Place the last  rock on top of  the cairn with
          firm ritual  intent - affirm to  yourself, to the cairn  and the Earth
          that with this final magickal act you're manifesting your need.

                    Placeyour hands oneither sideof the pile. Giveit your energy
          through your visualization.  Nurse it.  Feed it strength  and see your
          need as being fulfilled.

               Then leave the cairn alone to do its work.

                                                                            1058

          A QUARTZ AND CANDLE SPELL:

                    Have a candle of  the color symbolic of your  magickal need,
          according to the following list (or as your intuition tells you):

          WHITE       Protection, Peace, Purity, Truth, Sincerity, Spirituality

          RED         Strength, Health, Vigor, Sexual Love, Passion, Protection,
                                Courage,Danger,Warning,Anger,Element ofFire,God
                    oriented, Male aspects

          LIGHT BLUE  Tranquility, Happiness, Understanding, Patience, Health,
                     Element of Water, Goddess oriented, Feminine aspects

          DARK BLUE   Impulsiveness, Depression, Changeability, psychism

          GREEN       Finance, Fertility, Luck, Growth, Employment, Element of
                     Earth, Goddess oriented, Feminine aspects

          GOLD/YELLOW Attraction, Persuasion, Charm, Confidence, Intellect,
                                Study,Divination,ElementofAir,God oriented,Male
                    aspects, (Gold) The Great God, The Sun

          BROWN       Hesitation, Uncertainty, Neutrality, Healing Animals,
                     Poverty

          PINK        Honor, Love, Morality, Friendship

          BLACK       Protection from, absorption Evil, loss, discord &
                                Confusion,Lackofcolorandvibrations, Neutrality,
                   Element of Akasha, Spirituality, The Divine, The Void

          PURPLE      Relief from; Tension, Calming, Healing of severe Disease,
                                Spiritualism,Meditation,Protection,PsychicPower,
                    Element of Akasha, The Divine

          SILVER/GRAY Cancellation, Neutrality, Stalemate,(Silver) The Great
                     Goddess, The Moon

          ORANGE      Encouragement, Adaptability, Stimulation, Attraction,
                     Energy

          GREENISH YELLOW     Sickness, Cowardice, Anger, Jealousy, Discord

                    With the tipof acleansed, terminated quartzcrystal, scratcha
          symbol of your  need onto the candle.  This might be a heart for love,
          a  dollar sign for  money, a fist  for strength.   Alternately, use an
          appropriate rune or write your need on the candle with the crystal.

                    As you scratchor draw,visualize your needwith crystalclarity
          as if it had already manifested.   Place the candle in a holder.   Set
          the crystal near it and light the wick.

                    As the flame shines, again strongly visualize.  The crystal,
          candle and symbol will do their work.

                                                                            1059

          A SELF-DEDICATION RITE

               Prepare yourself by doing the Ritual Bath and Self Blessing.
                    If you,reperforming this ritual at the sea or a river, bathe
          there if you so desire.

                    As  you bathe,  prepare  for the  coming  rite.   Open  your
          consciousness  to higher levels of  awareness.  Breath  deep.  Cleanse
          your mind as well as your body.

                    After bathing, dry and dressfor the journey. Go to aplace in
          the wild where you feel safe.   It should be a comfortable spot  where
          you won't  be disturbed  by others,  an area where  the powers  of the
          Earth and  the Elements  are evident.   It  may be  a mountain  top, a
          desert canyon or  cave, perhaps  a dense forest,  a rocky  outcropping
          over the sea,  a quiet island in the center of  a lake.  Even a lonely
          part  of a park or  garden can be  used.  Draw on  your imagination to
          find the place.

                    Youneed take nothingwith you buta vial ofrichly scented oil.
          Sandalwood, frankincense, cinnamon or  any other scent is fine.   When
          you  arrive at  the place  of dedication,  remove your  shoes and  sit
          quietly for a few moments.  Calm your heart if you've exerted yourself
          during your travel.  Breathe deeply to return to normal, and keep your
          mind  free  of  cluttered thoughts.    Open  yourself  to the  natural
          energies around you.

                    When you're calm, riseand pivot slowly on onefoot, surveying
          the land  around you.  You're  seeking the ideal  spot.  Don't  try to
          find it; open your awareness to the place.  When  you've discovered it
          (and  you'll know when), sit,  kneel or lie flat on  your back.  Place
          the oil on the Earth beside you, Don't stand - contact the Earth.

                    Continue deep breathing. Feelthe energiesaround you. Callthe
          Goddess  and  God  in  any  words  you  like,  or  use  the  following
          invocation.   Memorize  these words  before the  rite so  that they'll
          spill effortlessly from you, or improvise:

               O Mother Goddess,
               O Father God,
               Answers to all mysteries and yet mysteries unanswered;
               In this place of power I open myself to Your Essence.
               In this place and in this time I am changed;
               From henceforth I walk the Paths of the Craft.
               I dedicate myself to you, Mother Goddess and Father God.

          (rest for a moment, silent, still.  Then continue:)

                    I breathe you energies intomy body,
                 commingling, blending,
                  mixing them with mine,
                  that I may see the divine in nature,
                  nature in the divine,
                  and divinity within myself and all else.
               O Great Goddess,
               O Great God,
                  Make me one with your essence
                  Make me one with your essence
                  Make me one with your essence.

                                                                            1060

                    You may feel bursting with power and  energy, or calm and at
          peace.   Your mind  might be in  a whirl.   The Earth  beneath you may
          throb  and undulate  with  energy.   Wild  animals, attracted  by  the
          psychic occurrence, might grace you with their presence.

                    Whatever occurs, knowthat youhave opened yourselfand thatthe
          Goddess and God have heard you.   You should feel different inside, at
          peace or simply powerful.

                    After the invocation, wet a finger with the oil and mark the
          symbols  of the Goddess  and God somewhere  on your body.   It doesn't
          matter where; you  can do this  on your  chest, forehead, arms,  legs,
          anywhere.   As you anoint,  visualize these symbols  sinking into your
          flesh,  glowing as  they  enter your  body  and then  dispersing  into
          millions of tiny points of light.

                    Theformal self-dedication is ended. Thank theGoddess and God
          for  Their attention.   Sit and meditate  before leaving  the place of
          dedication.

               Once home, celebrate in some special way.

                                                                            1061

          THE DAYS OF POWER

                    In the past, when peoplelived with Nature, the turningof the
          seasons  and the monthly  cycle of the  Moon had a  profound impact on
          religious ceremonies.   Because the Moon  was seen as a  symbol of the
          Goddess, ceremonies as adoration  and magick took place in  its light.
          The coming  of Winter, the first stirrings  of Spring, the warm Summer
          and the advent of Fall were also marked with rituals.

                    The Witches,heirsof thepre-Christian folkreligions ofEurope,
          still celebrate the Full Moon and observe the changing of the seasons.
          The Pagan  religious calendar contains  13 Full Moon  celebrations and
          eight Sabbats or days of power.

                    Four of thesedays (or,more properly, nights)are determinedby
          the  Solstices  and  Equinoxes,  the astronomical  beginnings  of  the
          seasons.   The  other four  ritual  occasions are  based on  old  folk
          festivals.  The  rituals give structure  and order to the  Pagan year,
          and also  remind us of the endless cycle that will continue long after
          we're gone.

                    Four of theSabbats - perhaps thosethat have been observedfor
          the longest time -  were probably associated with the  agriculture and
          the bearing cycles of animals.  These are Imbolc (February 2), Beltane
          (April 30), Lughnasadh  (August 1)  and Samhain (October  31).   These
          names  are  Celtic and  are quite  common  among Witches,  though many
          others exist.

                    When careful observationof theskies led tocommon knowledgeof
          the astronomical  year, the Solstices  and Equinoxes (circa  March 21,
          June 21, September 21 and December 21; the actual dates vary from year
          to year) were brought into this religious structure.

                    Who first beganworshipping and raising energy atthese times?
          That  question cannot  be answered.   However,  these sacred  days and
          nights are the origins of the 21 Craft ritual occasions.

                    Many of thesesurvive todayin both secularand religiousforms.
          May   Day   celebrations,   Hallowe'en,  Ground-hog   Day   and   even
          Thanksgiving, to  name some popular  North American holidays,  are all
          connected with ancient Pagan  worship.  Heavily Christianized versions
          of the Sabbats have also been preserved within the Catholic Church.

                    The Sabbats are Solarrituals, marking the points ofthe Sun's
          yearly  cycle, and are but half of the  Pagan ritual year.  The Esbats
          are  the Pagan  Full Moon  celebrations.   At this  time we  gather to
          worship She  Who Is.  Not that  Witches omit the God  at Esbats - both
          are usually revered on all ritual occasions.

                    There are 13 Full Moons yearly, orone every 28 1/4 days. The
          Moon is a symbol of the Goddess as well as a source of energy.   Thus,
          after  the religious  aspects of  the  Esbats, Witches  often practice
          magick, tapping into the larger amounts of energy which are thought to
          exist at these times.

                                                                            1062

                    Some of the oldCraft festivals, stripped of theironce sacred
          qualities by the dominance of Christianity, have degenerated.  Samhain
          seems to have been taken over by candy manufacturers in North America,
          while Yule has  been transformed from one of the  most holy Pagan days
          to  a  time of  gross  commercialism.   Even  the  later  echoes of  a
          Christian savior's birth are  hardly audible above the  electronic hum
          of cash registers.

                    But the old magick remains on these days and nights, and the
          Craft celebrate  them.   Rituals vary greatly,  but all relate  to the
          Goddess and God  and to our home, the  Earth.  Most rites are  held at
          night for  practical purposes as well  as to lend a  sense of mystery.
          The Sabbats,  being Solar-oriented,  are more naturally  celebrated at
          noon or at dawn, but this is rare today.

          THE SABBATS

                    TheSabbats tell osone ofthe stories ofthe Goddessand God, of
          their relationship and the effects this has on the fruitfulness of the
          Earth.   There are many variations on these myths, but here's a fairly
          common one, woven into the basic descriptions of the Sabbats.

          YULE

                    The Goddess  gives birth to a  son, the God,  at Yule (circa
          December 21).  This  is in no way an adaptation  of Christianity.  The
          Winter  Solstice has  long been  viewed as  a time  of divine  births.
          Mithras  was said  to have  been born  at this  time.   The Christians
          simply adopted it for their use in 273 C.E. (Common Era).

                    Yule isa time of thegreatest darkness and isthe shortest day
          of the year.   Earlier peoples noticed such phenomena  and supplicated
          the forces of  nature to  lengthen the  days and  shorten the  nights.
          Witches  sometimes celebrate Yule just before dawn, then watch the Sun
          rise as a fitting finale to their efforts.

                    Sincethe God is also theSun, this marks thepoint of the year
          when the  Sun is reborn  as well.   Thus, the  Witches light  fires or
          candles to welcome the Sun's returning light.  The Goddess, slumbering
          through the Winter of Her labor, rests after Her delivery.

                    Yule is remnantof early rituals celebratedto hurry theend of
          Winter and  the bounty  of Spring,  when food  was once  again readily
          available.  To contemporary Witches it is a reminder that the ultimate
          product of  death is rebirth,  a comforting thought  in these  days of
          unrest

                                                                            1063

          IMBOLC

                    Imbolc (February 2) marks the recovery of the Goddess  after
          giving birth to the God.  The lengthening periods of light awaken Her.
          The God  is a young, lusty  boy, but His  power is felt in  the longer
          days.  The warmth fertilizes the Earth (the Goddess), and causes seeds
          to  germinate and sprout.   And so  the earliest  beginnings of Spring
          occur.

                    This is a Sabbat  of purification after the shut-in  life of
          Winter, through the renewing power  of the Sun.  It is also a festival
          of light and  of fertility, once  marked in  Europe with huge  blazes,
          torches and  fire  in  every  form.   Fire  here  represents  our  own
          illumination and inspiration as much as light and warmth.

                    Imbolc is also known as Feast of Torches,Oimelc, Lupercalia,
          Feast  of Pan, Snowdrop Festival, Feast of the Waxing Light, Brighid's
          Day, and probably by many other names.  Some female Witches follow the
          old Scandinavian custom  of wearing  crowns of lit  candles, but  many
          more carry tapers during their invocations.

                    Thisis oneof thetraditional timesfor initiationsinto covens,
          and so self-dedication rituals, such as the  one outlined in this Book
          of Shadows, can be performed or renewed at this time.

          OSTARA

                    Ostara (circa March  21), the Spring Equinox,  also known as
          Spring, Rites  of Spring and Eostra's Day, marks the first day of true
          Spring.  The energies of Nature subtly shift from the  sluggishness of
          Winter to the exuberant expansion of Spring.  The Goddess blankets the
          Earth  with fertility,  bursting  forth from  Her  sleep, as  the  God
          stretches and  grows to maturity.   He  walks the greening  fields and
          delights in the abundance of nature.

                    On Ostara  the hours of day  and night are equal.   Light is
          overtaking darkness; the Goddess  and God impel the wild  creatures of
          the Earth to reproduce.

                    Thisis a timeof beginnings, of action,of planting spells for
          future gains, and of tending the ritual gardens.

                                                                            1064

          BELTANE

                    Beltane (April 30) marks the emergence of the young God into
          manhood.   Stirred by the energies  at work in Nature,  He desires the
          Goddess.  They fall in  love, lie among the grasses and  blossoms, and
          unite.   The Goddess becomes pregnant  of the God.   Witches celebrate
          the symbol of Her fertility in ritual.

                    Beltane (alsoknown as MayDay) has longbeen marked withfeasts
          and rituals.   May poles,  supremely phallic symbols,  were the  focal
          point of  Old English village rituals.   Many persons rose  at dawn to
          gather flowers and green  branches from the fields and  gardens, using
          them to decorate the May pole, their homes and themselves.

                    The flowers andgreenery symbolizethe Goddess; theMay polethe
          God.   Beltane  marks the  return of  vitality, of  passion  and hopes
          consummated.

                    May poles are sometimes used by Witches today during Beltane
          rituals,  but the cauldron is  a more common  focal point of ceremony.
          It represents, of  course, the Goddess - the essence of womanhood, the
          end of all desire, the equal but opposite of the May pole, symbolic of
          the God.

          MIDSUMMER

                    Midsummer, the SummerSolstice (circa June 21), also known as
          Litha,  arrives when the powers  of Nature reach  their highest point.
          The Earth is awash in the fertility of the Goddess and God.

                    In  the past,  bonfires were  leapt to  encourage fertility,
          purification, health and  love.   The fire once  again represents  the
          Sun, feted on this time of the longest daylight hours.
               Midsummer is a classic time for magick of all kinds.

          LUGHNASADH

                    Lughnasadh (August 1)is thetime of thefirst harvest, whenthe
          plants of  Spring wither and drop their fruits or seeds for our use as
          well as to ensure future crops.   Mystically, so too does the God lose
          His strength as  the Sun rises farther in  the South each day  and the
          nights  grow longer.   The Goddess  watches in  sorrow and  joy as She
          realizes  that the God  is dying, and  yet lives on inside  Her as Her
          child.

                    Lughnasadh, also known as AugustEve, Feast of Bread, Harvest
          Home  and Lammas,  wasn't  necessarily  observed  on  this  day.    It
          originally coincided with the first reapings.

                    AsSummer passes, Witches rememberits warmth andbounty in the
          food we eat.  Every  meal is an act  of atunement with Nature, and  we
          are reminded that nothing in the universe is constant.

                                                                            1065

          MABON

                    Mabon (circaSeptember 21),theAutumn Equinox,is thecompletion
          of the  harvest begun  as Lughnasadh.   Once again  day and  night are
          equal, poised as the God prepares to leave His physical body and begin
          the great adventure into the unseen, toward renewal and rebirth of the
          Goddess.

                    Nature declines, drawsback its bounty,readying for Winterand
          its time of rest.  The Goddess nods in the weakening Sun, though  fire
          burns within Her womb.  She feels  the presence of the God even as  He
          wanes.

          SAMHAIN

                    At Samhain(October 31),the Craftsay farewell tothe God. This
          is a  temporary farewell.  He  isn't wrapped in eternal  darkness, but
          readies to be reborn of the Goddess at Yule.

                    Samhain, alsoknown as NovemberEve, Feast ofthe Dead, Feastof
          Apples, Hallows, All Hallows  and Hallowe'en, once marked the  time of
          sacrifice.   In  some  places  this was  the  time  when animals  were
          slaughtered to ensure food throughout the depths of Winter.  The God -
          identified with  the animals -  fell as well to  ensure our continuing
          existence.

                    Samhainis a time of reflection, oflooking back over the last
          year, of coming to terms with the one phenomenon of life over which we
          have no control - death.

                    The Craft feel that on this night the separation between the
          physical  and spiritual  realities is  thin.   Witches remember  their
          ancestors and all those who have gone before.

                    After Samhain, Witches celebrateYule, and so the Wheelof the
          Year is complete.

                                                                            1066

                    Surely thereare mysteries buried here. Why is theGod the son
          and then  the  lover of  the  Goddess?   This  isn't incest,  this  is
          symbolism.  In  this agricultural story (one of  many Craft myths) the
          everchanging  fertility of the Earth is represented by the Goddess and
          God.  This myth speaks  of the mysteries of birth, death  and rebirth.
          It  celebrates the wondrous aspects and beautiful effects of love, and
          honors women who perpetuate our species.   It also points out the very
          real dependence  that humans have on  the Earth, the Sun  and the Moon
          and of the effects of the seasons on our daily lives.

                    Toagricultural peoples, the majorthrust of thismyth cycle is
          the production of food  through the interplay between the  Goddess and
          God.   Food - without which we would all die - is intimately connected
          with  the  deities.     Indeed,  Witches  see  food  as   yet  another
          manifestation of divine energy.

                    And so, byobserving the Sabbats, Witches attunethemselves to
          the Earth  and  to the  deities.   They  reaffirm their  Earth  roots.
          Performing rituals on  the nights  of the Full  Moon also  strengthens
          their connections with the Goddess in particular.

                    It is thewise Witch who celebrates on theSabbats and Esbats,
          for these are times of real as well as symbolic power.  Honoring  them
          in some fashion is an integral part of Witchcraft.

          THE ESBATS

                    When our  earliest ancestors  first painted images  of their
          religious rituals on the walls  of sacred caves and understood all  of
          Nature to be inhabited by Spirit, there can be little  doubt that they
          first reckoned time by the waxing and waning of the Moon.  The primary
          reason for this  is that the monthly  cycles of the Moon  are far more
          visible  than the slow and subtle changes  in the position of the Sun,
          even to someone  who is  not especially looking  for repeated  cycles.
          One  of the  earliest  calendars known  (although its  use is  still a
          controversy that may  never be settled) is a  30,000 year-old piece of
          bone from  Europe.   It is  pierced with variously  shaped holes  in a
          series  of sevens,  suggesting the  quarters of  the Moon,  in  a loop
          design, which  represents the Lunar  cycle from  New Moon to  Full and
          back to the New or Dark of the Moon.  The artifact, just a  few inches
          across,  describes three  such  Lunar cycles  -  three months  or  one
          season.

                    Because there are 13 Lunar months in a year, and because the
          first New Moon does not necessarily coincide with the first day of the
          first Solar month, the Full Moon, midpoint of the lunar month, may not
          always fall in  the Solar month that is given here.  And because there
          are  13 Full  Moons in a  Solar year,  one month  will have two.   The
          second Full  Moon to occur  in a Solar  month is popularly  called the
          Blue Moon.

                                                                            1067

          JANUARY

                    To each Lunar monththe ancients assigned a namein accordance
          with  the nature of  the activity that  took place at that  time.  The
          Moon of deepest Winter  is the Wolf Moon, and its name  recalls a time
          when  our ancestors  gathered  close around  the  hearth fire  as  the
          silence  of the falling  snow was  pierced by  the howling  of wolves.
          Driven by hunger,  wolves came closer  to villages than  at any  other
          time of  the year, and may  have occasionally killed a  human being in
          order to survive.

                    The wolf innorthern countries wasat one timeso feared thatit
          became  the   image  of  Fenris,  the  creature  of  destruction  that
          supposedly will  devour the world at  the end of time.   The Christian
          version of  the myth would leave  it at that, but  the myth continues.
          Like  the  wolf in  the fairy  tale  of Little  Red  Ridinghood, which
          preserves  the full  idea of  the myth  but is  used only  to frighten
          children, the wolf is slain;  and the grandmother, like the world,  is
          brought forth once more.

                    As the lightof the new-born yearslowly increases andthe Wolf
          Moon  waxes full, it is  a good time to look  back upon that which has
          just ended  and learn from our experiences.  Bid the past farewell and
          let  it go  in order  to receive  the year  that has  just  been born.
          Learning to  let go of  that which  we would  cling to is  one of  the
          greatest secrets of magick.

          FEBRUARY

                    The Moon followingthe Wolf Moonis the StormMoon.  Whetheryou
          meet  with a  coven on  the night of  the Full  Moon, salute  Her in a
          solitary ritual, or simply blow Her a kiss, bear in mind the magick of
          this  night and  the nature  of the  storms of  February.   Unlike the
          boisterous storms of the light half of the year, which are accompanied
          by the  clashing of thunder  and the flinging of  lightning bolts, the
          storms  of  February  come in  silence.   They  blanket  the  world in
          coldness in  keeping with the nature of the  dark half of the Wheel of
          the  Year.  But  beneath the blanket  of cold and  silent snow, Nature
          rests, as we  do when in the realm of the Spirit that is called death;
          and like those in the world of Spirit, Nature prepares for life anew.

                                                                            1068

          MARCH

                    The Moon following the Storm Moon is the Chaste Moon.   Like
          Diana, chaste  Goddess of the  Moon, all of  Nature at this  moment is
          pure  potential waiting to be fulfilled.   The Goddess has many forms:
          The maiden  pure and  lovely as  the snow  of February,  the seductive
          enchantress  of the  night, or  the Crone  ancient and  wise.   As the
          Goddess can  change Her form according to the Moon or according to Her
          will,  ever renewing  Herself, ever  beginning again,  se can  we, Her
          children,  always  begin again  by  discovering  new potential  within
          ourselves.   When you cast  the Circle  of the Chaste  Moon, when  the
          candles  have  been  lit and  the  incense  burned,  look deep  within
          yourself  to discover  what  potential lies  there  waiting, like  the
          Maiden, to be fulfilled.

                      As it is the time forthe planting of seeds on the material
          plane, so may it  be time to do so on the psychic  planes as well.  On
          the night that  the Seed Moon  (another name for  the Chaste Moon)  of
          March is  full, cast  your magick  Circle.  Then  before the  rite has
          ended, select the spiritual seeds  you would like to plant.   They may
          be  seeds of  wisdom,  seeds of  understanding,  or seeds  of  certain
          magickal skills.   Then by an  act of will, plant  these seeds in  the
          fertile soil of your  subconscious mind with the firm  commitment that
          they will be nurtured and cultivated in the months that  lie ahead, so
          that they will grow and flower and bear fruit.

          APRIL

                    Asthe Hare Moonof Aprilwaxes full,observe therabbits leaping
          and playing,  carefree in their mating and  joyful in their games, and
          as you  cast your  Esbat Circle  and  joyfully dance  the round,  feel
          within your heart the carefree nature  of the wild creatures that  are
          also children of the Old Gods.

          MAY

                    This time ofthe Sacred Marriage of the Godand Goddess is the
          Dyad Moon,  the time when  the two  become one, when  all things  meet
          their opposites  in perfect balance  and in  perfect harmony.   As you
          cast your  Circle this  night of  the Dyad Moon,  adorn it  with apple
          blossoms, and  light candles of white.  When the sacred round has been
          danced, sit a moment and reflect.  Seek harmony in all things.  As the
          dark  half of  the  Wheel of  the  Year balances  the  light, as  heat
          balances cold, recall  the words of the Goddess, "Let  there be beauty
          and  strength, power  and compassion,  honor and  humility,  mirth and
          reverence,  within you."  And then before the  rite is ended, if it is
          appropriate, become one with your working partner,  physically as well
          as spiritually.

                                                                            1069

          JUNE

                    Afterthe spectacular flowers of May have passed and the bees
          have gathered their pollen and nectar, the hives are filled with honey
          that is waiting to  be gathered.  In ancient times much  of this honey
          was made into a drink called mead by a fermentation process similar to
          that of making  wine.  The "Moon in June" is  the Mead Moon.  Mead has
          been considered to have magickal and even life-restoring properties in
          many of the countries of ancient Europe, and  it was the drink of many
          of the great heroes of legend.

                    Thelegendary figureRobin Hood, whois acceptedhistorically as
          being a composite of several peasant leaders during the  reign of King
          Richard I,  is also generally accepted  by Pagans as being  one of us.
          One reason is that Robin was a popular Witch name, and also because he
          was always described as  being dressed in green, symbolic of the Green
          Man of Sherwood Forest.   Lincoln green, which is made from  woad, the
          dyestuff   used  by  the  Picts  of  ancient  Britain  and  the  Druid
          priestesses, is also a color  that symbolizes, historically, the Pagan
          peasantry.   Among the articles robbed from the rich by Robin Hood are
          "met and met."  This  probably means "meat and mead."  In  the myth of
          Odin, one of  His quests is for the Poetic  Mead of Inspiration, which
          He returns to the realm of the Gods where  it belongs, but a few drops
          fall to Earth, and this may be had by anyone who can find them.

                    Onthe night thatthe Mead Moonwaxes full, afterthe Circle has
          been  cast and  dancing  done,  fill  the  cup with  mead  (if  it  is
          available), sweet wine, or an herb  tea sweetened with honey.  Sip the
          sweet drink  and  sit quietly  and  make yourself  a vessel  ready  to
          receive the inspiration of the higher realms.  Become a mead cup ready
          to be filled, not  with the brew of everyday life but  with the clear,
          bright liquid of illumination.   Every time this ritual  is performed,
          even  if there  are  no immediate  results, you  are  becoming a  more
          perfect vessel for divine inspiration.

                    If the  night of the Mead  Moon is very close  to the Summer
          Solstice, the results  of this exercise can be very  powerful.  If the
          Mead Moon is full on Midsummer Night, then the priestess into whom the
          Moon is Drawn should be prepared.

          JULY

                    As the  Wort Moon of July  waxes full, this is  the time for
          gathering of  herbs.   The word  wort is  old Anglo-Saxon  for "herb."
          When  the magickal herbs have been gathered  and hung to dry, the time
          of the Wort Moon is the time  to give thanks to the spirits who  dwell
          in  the herb garden, and  to leave them  an offering.   Perhaps as you
          place an  offering in  the moonlit  garden, they will  whisper to  you
          other secrets of herbal magick.

                                                                            1070

          AUGUST

                    One day atmid-month we realize that therobins and wrens that
          were nesting nearby  have simply  vanished.  Their  lovely songs  have
          been replaced  by the shrill calls of the bluejays, who were so silent
          during the nesting season.

                    As  August progresses the  days are still  hot but nighttime
          temperatures   are  beginning   to  cool,   and  the   late  afternoon
          thunderstorms  that bring the cooler air also bring about the ripening
          of tomatoes.

                    In thefields and meadowsand along roadsidesnow thereare wild
          herbs  to be gathered.   There are  goldenrod, Queen Anne's  lace, and
          milkweed  - all  awaiting the natural  dyer who can  extract from them
          tan, green, and bright  yellow respectively, for dyes and  for natural
          inks for talismans.  Among the medicinal herbs to be collected at this
          time is boneset,  which does not  help broken bones  to heal but  is a
          febrifuge that  was used  as  a remedy  for "Breakbone  Fever" in  the
          1840s.  Milkweed  pods with  their silken fluff,  goldenrod, and  wild
          grasses and grains  gathered now will  be dried in  time to adorn  the
          altar at the Autumnal Equinox.

                    As thearomatic herbs begin tofill the rafters inthe dry heat
          of  the attic,  and the  braids  of onions  and garlic  fill the  cool
          darkness of the root cellar, the golden grain and yellow corn ripen in
          the fields under the waning August Sun.

                    Tothe Ancients thiswas the Barley Moon,a time to contemplate
          the  eternalness of  life.  Just  as we  are descended  from the first
          woman  and the first man, who descended from the Gods, so is the grain
          of the bread that we eat descended from the first grain ever gathered.
          By ritually eating the Lammas bread we are participating in a chain of
          events that stretches back  through time to the Gods themselves.   And
          here before us in the ripening fields is the promise of the future.

                    Everywhere there is abundance -in herb garden, the vegetable
          garden, the field, and the orchard.  The pantry shelves are lined with
          glistening  glass  jars  that  are  filled  with  colorful  fruits and
          vegetables  preserved for  Winter  days;    quarts  of  red  tomatoes,
          cucumbers in slices or spears, dark red beets with cloves and cinnamon
          sticks, the yellow of  corn, the orange of  carrots - a feast for  the
          eyes  as well  as the  palate.   The house  is filled  with delightful
          aromas as  pickling spices  are added  to crocks  of brine  and exotic
          chutneys simmer on the stove.

                    But thetime of abundance isdrawing to a close. The fireflies
          of  June and July have given way  to katydids, whose scratchy calls to
          one another fill  the evening air of August with  the promise of frost
          in six weeks.

                                                                            1071

          SEPTEMBER

                    Sincewine was, and is, such asacred fluid, the Pagans of old
          naturally named this Lunar month the  Wine Moon.  As you celebrate the
          night  of  the Full  Wine Moon  and dance  the  magickal round  in the
          moonlit Circle, pour some white wine in a silver cup.  Before the rite
          is ended, if possible, catch Her reflection in the liquid, then take a
          sip.  As the Moon-blessed  wine casts its inner glow, sit  quietly and
          feel your own spirit, of  which the wine is a symbol.  As  the body is
          stilled and the spirit soars, feel on this night of magick a sense  of
          the kind  of  transformation that  takes place  during true  spiritual
          initiation.

                    Today the term HarvestMoon is appliedto the Full Moonnearest
          to the Autumnal Equinox.  This is because, it is said, in  other times
          when harvesting was  done by  hand, as the  days grew shorter  farmers
          were able to work into the night in the brightness of Her light.

          OCTOBER

                    Atthis timeof yearthe abundanceof fruit andvegetables begins
          to slow.  It is  a time when our ancient ancestors  gathered what they
          could store and then supplemented their Winter diets either by hunting
          wild animals or by slaughtering domestic ones.  So this Lunar month is
          called the Blood Moon.  As you  cast the Esbat Circle on this  moonlit
          Autumn night  and fill the cup with blood-red wine, know that you will
          be  joined in  the sacred  dance not  only by  the unseen  presence of
          departed friends and family so close at this time of year, but also by
          the  spirits of animals  as well, perhaps  of those that  have died so
          that  we may have food.  In  this age of assembly line slaughterhouses
          and meatpacking  plants, it  is especially  appropriate  that on  this
          night of the  Blood Moon we who are on the Pagan path ritually ask the
          understanding  of our animal sisters and brothers, bless them, and bid
          them merry meet, merry part, and merry meet again.

                                                                            1072

          NOVEMBER

                    As theWinter Sun wanes andthe Snow Moon waxesfull, cast your
          Circle in the warm glow of candlelight.  Salute  the Moon in Her snowy
          whiteness and breathe in the  coolness of Her light.  Become  as still
          as this Winter  night, and know  that the activity  of the warm  light
          months  is behind us.   Ahead are  the dark months  of the year.   The
          Spirit is most active when the body is most still.

          DECEMBER

                    The Full Moon nearestthe Winter Solstice is the OakMoon, the
          Moon of the newborn year, the Divine Child.  Like the Divine Child who
          is born to  die and dies to  be reborn anew,  the ancient Oak has  its
          trunk and  branches in  the material  world of the  living, while  its
          roots, the  branches  in  reverse,  reach deep  into  the  Underworld,
          symbolic  land of the  Spirit.  As  the roots probe  downward into the
          grave-like darkness of the Earth, its branches grow ever upward toward
          the light, to  be crowned by sacred Mistletoe.   At this most magickal
          time of the year, as the light of the old dying year wanes and the Oak
          Moon waxes to full, cast your  Circle wearing Mistletoe in your  hair.
          Let  this  token   remind  you  that  like  the  Oak,   we  too  dwell
          simultaneously in two  worlds - the world  of physical matter and  the
          world of Spirit.  As you invoke the Goddess of the Moon, ask  that you
          become ever  more aware of  the other side  of reality and  the unseen
          forces and beings that are  always among us.

                                                                            1073

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                               Consciousness & Politics

          Below is rough draft overview of my "worldview" as presented in the
          book I'm working on "CONSCIOUSNESS AND POLITICS".  It is definitely
          a "new age" interpretation of epistemology, metaphysics,
          metapsychology, ethics and politics.    Comments welcome.

          EPISTEMOLOGY: (how we find truth)  We must recognize that knowledge
          and truth will always be elusive and subjective.  As Rupert
          Sheldrake points out, even "natural laws" seem to be evolving.
          They are not static and unchanging.  A balance of intuition, reason
          and empirical methods must be applied in seeking knowledge in any
          field, though the appropriate balance of methods will depend on the
          field.  And these can be used to prove that some viewpoints are
          more accurate than others, even if they aren't the "ultimate, final
          truth".
               Today humans are becoming aware that humans "construct"
          reality, create truth, rather than discovering it.   Reality is not
          some objective, knowable entity created by God or natural law.  It
          is an evolving, ever-changing process.
               Individuals know reality through their particular
          personal/social/political "psychic grid".  What is important is for
          each of us to decide what psychic grid we choose to work from and
          how to change it if we choose.  Each of us can create
          philosophically/emotionally gratifying reality.  We don't have to
          just go along with what the power structure calls reality.

          METAPHYSICS:  (the nature and purpose of reality)  Consciousness is
          both the nature and the propose of reality.  I choose to call the
          nature and purpose of reality "consciousness" because the new
          sciences show principles like consciousness operate throughout
          reality. At the subatomic level I equate the dynamic, yang force
          with imagination and will, and the integrating, yin force with
          memory and creativity.  There is an inherent drive to evolve, for
          the propose of exploring full the potentials of consciousness, and,
          ultimately, to develop into fully self-conscious beings like
          ourselves.

               There may well be an ever evolving "morphogenetic field"
          of human consciousness.   Individual consciousness survive and
          passes from body to body over many life times in a process
          known as "reincarnation".
               The concept of consciousness must replace the concept of
          god. For if we know that consciousness is the basis of
          reality, and if we relate that to the fact that we all have
          consciousness, then it is obvious to all that we are the
          personification of natural, not "divine" principles of
          reality. The word god just confuses people, making them think
          that there is some divinity apart from and above from
          themselves.
               Moreover, as experience has shown, the concept of god is
          so easily corrupted by authoritarianism as to be worse than
          useless -- ie. totally counter-productive.  How many people
          have been persecuted and murdered in the name of this, that or
          the other "god"??
               People of good will must recognize this and give up the
          word god.  We are the product of our own conscious evolution
          for our own conscious purposes.    We created ourselves -- and
          we did not create ourselves to live in ignorance of that fact
          or to make ourselves suffer!!

                                                                            1074

          METAPSYCHOLOGY: (spiritual psychology)  We know that the human
          brain is really three brains: the original reptilian and
          mammalian brains controlling automatic and reflexive survival
          functions, and, heaped over these, the unique human "neo-
          cortex" which contains enormous intellectual and creative
          potentials.
               Humans do not have to be content to be ruled by their
          "lower brains," by their most basic needs for survival,
          procreation and status.  Abraham Maslow points out there is a
          psychological need hierarchy.  If humans remain stuck on
          fulfilling the lower needs (safety, belonging, esteem) and
          ignore fulfillment of the higher needs (self-actualization,
          humanistic values, peak experiences) they become frustrated,
          obsessive, and addicted -- to food, drink, sex, power, money.
               The need hierarchy and the concept of chakras describe
          essentially the same phenomena.  Humans rise up the need
          hierarchy or chakras in 3 ways: 1) by being aware that they in
          fact exist; 2) by creating a culture which suggests simple, as
          opposed to extravagant, definition of what fulfillment of
          these basic needs are and then creates institutions which make
          sure these basic need are fulfilled; 3) by having myths,
          symbols, and rituals which reinforce the existence and
          fulfillment of all human physical, emotional and spiritual
          needs.
               Cultures worldwide have too little of the knowledge,
          attitudes and structures needed to boost us up our need
          hierarchies.  However, through education and meditation humans
          can develop their higher brain, move up the need hierarchy,
          rise to higher consciousness.  They can lose the desire for
          obsessive material accumulation, develop a tolerance for
          individual diversity, experience love and connectedness with
          all living things, give up the need to dominate, exploit or
          direct them, fulfill their individual potentials and even
          experience cosmic consciousness, cosmic ecstasy.

          ETHICS:  (What values we should pursue, how we should act
          towards one and other)  I believe in a yin-yang ethical
          system.  One in which hedonism/self-actualization are the yang
          goals, and utilitarian "what's best for all" the yin goals.
               I believe our actions towards one and other must also be
          very "yin-yang".  The yang is the libertarian view that the
          individual is free to do as she/he pleases as long as she/he
          doe not harm others.  The yin is non-violence, cooperation and
          mutual aid.  They are both necessary and totally
          complementary.

                                                                            1075

          POLITICS:  We must begin to understand Gandhi's message that
          all conflicts - personal and political, individual and group,
          local, regional and global - should be resolved through non-
          violent mediation instead of police and military violence.
          Today's great nation states  have been created and maintained
          by violence.  Without violence they, would crumble, to be
          replaced by networks of non-violent communities.
               Individuals must be free to establish or choose their own
          ethical system and then join in free, self-governing
          communities with those who share those views.  However, this
          "yang" commmunitarianism must be complemented by the "yin"
          values of non-violent conflict resolution between communities
          and mutual aid to all afflicted humans, whateve their
          community.
               Our means to creating this society should be nonviolent
          as the ends we seek.  We should be assertive as possible,
          starting as soon as possible.

                                                                            1076

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                                  A Mother's Day Message

          Everyone has a mother.  She is usually regarded with much love and
          affection, as the benign, loving presence in our childhood. That is,
          unless she was abusive, in which case her kids usually write books
          about her later.  But who could forget the apprehension and downright
          FEAR you'd have if you had pulled your sister's hair, or written on
          the walls with a crayon, or got caught snitching a cookie from the
          cookie jar. The fear was not that of an innocent victim of
          oppression, but of a wrongdoer facing just punishment.  The fear and
          loathing would inevitably subside after your behind would stop
          smarting, and she'd be back to being Benevolent Mom again.
               As it is with our mother, so is it with the  Earth Mother.  Those
          who live in harmony with Her prosper, their needs met from Her bounty.
          Those who do violence to Her, however, risk Her wrath.  The Mother is
          not just mild Demeter and sweet Parvati, but dark Hecate, the fierce
          Durga, and the absolutely horrifying Kali. She cares for us and loves
          us, and Her patience is near boundless. But Her patience has limits.
          We live in a  time when more rape has been perpetrated  on Her than in
          any  other  time of  our existance  as a  species.  Her Body  has been
          defiled by mining  and over-building. Her  exhalations have been  made
          foul by the smoke of cars and factories. And from Her Sacred Body, the
          Anglo has extracted  what could  be the seeds  of our  extinction--the
          Uranium used in both weapons production and nuclear power.  The sacred
          Hopi prophecies speak of the world being defiled by "...a bowl full of
          ashes."  This  could  mean  the various  atmospheric  and  underground
          detonations  of nuclear  weapons, or  the accidents  at  Chernobyl and
          Three Mile Island.
               I  believe that this  Bowl Full Of  Ashes is not  only these, but
          refers to all the destruction we  have wrought on Our Mother.   I have
          had some  information revealed to me,  in a way that  seems to suggest
          that  the Mother  was speaking  to  me, both  through  Big Dreams  and
          through an uncanny transmission  I got while hanging out  at Sepulveda
          Dam Basin.  This is not a boast--this is something which I simply HAVE
          to talk about. We  who strive to walk  in harmony with The  Mother, be
          you Wiccan, or Shamanist, or just someone who cares, have an awesome
          responsibility.  Putting it simply, we are the ONLY FORCE STANDING
          BETWEEN THE PEOPLE OF EARTH AND HER RIGHTEOUS WRATH.
               Our  efforts might  not  be entirely  enough  to stay  Her  fury,
          considering  the  dramatic  upswing  in natural  disasters  that  have
          occured over the  last 10 years, but it  is obvious that WE  MUST TRY.
          Shamanism has been "rediscovered"  for a very basic reason.   It means
          the  possibility of healing this Planet and regaining awareness of Our
          Mother's will.  We must guard against this tradition being bastardized
          and  cheapened  by those  who commercialize  these  ways, and  be very
          careful  to not fall into the trap of  honoring Mother to the point of
          forgetting  the Sky Father, and forgetting that both Mother and Father
          are the ways that The Source Of All is revealed to us in a form we can
          understand.  We must  also be careful to  whom we reveal  information,
          being mindful  that an unstable mind  given some of this  knowledge is
          EXTREMELY DANGEROUS. But most importantly, Our Mother is calling us to
          restore our link with Her, and to work towards her healing.  We have a
          lot of work ahead of us.  Our very lives depend on it.
          For The Earth Mother...ALWAYS!!!!!

          Enju.
          Michelle Klein-Hass

                                                                            1077

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                             Memory, A Proposed New Model

         We will be usinga chart based on a simplified model of Laser Holography
     to look  at the nature   of consciousness and  memory.  This  model will be
     very  simplified, but  necessitate  a brief  layman's  introduction to  the
     principles  of physics  involved in  holography.   It is  no accident  that
     mystics and  wise men of all  ages have often spoken  about certain aspects
     of mental and spiritual activity, as well as knowledge in terms relating to
     light.  Please keep  in mind that this is  a MODEL only, and will  fall far
     short of expressing the true complexity of the subject.
 
                          Holographic Imaging Model of Consciousness
                                                      _____________
                                                     /            /|
                                                    /            / |
                                                   /____________/  |
                    Laser             [reference]  |           |   |
                    ______        Prism  [beam]    |   OBJECT  |  /
                   /     | coherent |-->->->->->->-|           | /
                  /      |>=>=>=>=>=|              |___________|/
                         |)=>=>=>=>=| /                  //
                   ______|   light  |/             /     //
                                       //         /      //
                                       [working beam]    //
                                                /    [reflected image]
                                          //   /         //
                                              /          //
                                    _______ //_______  ____ ____
                                          MIRROR        SCREEN
 
          The  characteristic of a laser  that makes it so useful  is that it is
     the  source  of "pure" or coherent  light.  "Normal" light is composed   of
     many  frequencies  which  are  all jumbled together and out of phase.   Try
     to picture the set of ripples generated in a still pool  of water when just
     one pebble is dropped in.   All  of the wave crests are equidistant and  in
     phase and highly regular, aren't they?  This is analogous to laser light.
     Now  picture the same pool,  only toss in a  random handful of pebbles, the
     results are quite  different aren't  they?  This  is analogous to  "normal"
     light.
 
          The  laser generates coherent light  which enters a  prism that splits
     the  beam in two:   (1)  the Reference Beam,  and  (2) the  Working Beam.
     The working beam  is, in turn, reflected from a  mirror and redirected back
     to the object  being illuminated.   When the wave  fronts of the  two beams
     collide  on  the surface, they  create an  "interference pattern" which  is
     reflected  to the  screen   or  photographic    plate.   This  interference
     pattern, when properly  viewed, recreates  the 3 dimensional  image of  the
     original object.
 
          At  first look,  one  might well  say: "O.K.,this  works  well for  an
     explanation of  a laser light  show, but what  bearing does it have  on the
     operation and function of  the human mind?"   I see  the symbolism in  this
     model as follows:
          1) The coherent  light is the "light" or conscious(ness) energy of the
     Aether, sort of the "Universal Mind" if you will.
          2>  The Prism  symbolizes  two of  the  directional functions  of  the
     "Higher Self; that of illuminating both the object form its own standpoint,
     and of providing "light" (consciousness) for the Mirror.
          3. The Mirror represents a  function of the sub conscious mind  in the
     creation of "attention" or focusing of consciousness on the world.

                                                                            1078

          4. The  Screen (photographic  plate) is the  storage mechanism/process
     for what we call memory.
     Therefore the  Prism,  Mirror, and  Screen  may all  be  used to  symbolize
     certain portions of the mind or mental processes in a human being.
          Because the Prism, Mirror,and  screen are a part of the individual and
     unique  to  that  individual,   the  actual  "records"  or   memories  (and
     consciousness) of the same event or object will vary a great  deal form one
     individual to another.   None of  these functions exists in  isolation from
     the others, so  there is  a process  of "feedback"  going on  at all  times
     between them.  The nature of  the recorded "images" will "color" and modify
     both the  prism and the mirror, thereby modifying the quqlity of all future
     images, memories, or recordings.  This is one of the  reasons that memories
     of past events  can color or distort our present  perceptions of reality so
     thoroughly.
          One of  our tasks (many would call it a  "Great Work") in our lifetime
     is to try to "purify" or refine the quality  of the Prism function, so that
     the  "light" that  forms the  "working beam"  is as  close to  identical in
     quality to  the "reference beam" as  possible.  Some call  this process tha
     attaining of consciousness of the Higher Self.  Another task is to "polish"
     and learn control over the  mirror function so that the reference  beam may
     be directed more  precisely and with little or (ideally) no distortion upon
     the objects/events of our attention.  Yet a third task is to do our best to
     perfect the recording  mechanism of the  screen, in  order that the  meory-
     image be as faithful as possible to what was presented to it.
          Another  point  worth keeping  in  mind  at  this point  is  that  ALL
     memories,  no matter  how  distorted  and/or  "colored"  are  REAL  to  the
     individual  possessing  those memories.   This  fact  may well  explain the
     apparent  anomaly of people suffering from PROVABLE no-existent abuse at an
     early  age.   If a  traumatic and  non-understood (or  misunderstood) event
     occurs to an individual at an early age, the  only recording will be one of
     trauma and  an individual can be  easily "talked into" (by  self or others)
     putting  that  trauma into  a  frame  of reference  that  can be  presently
     understood.  The fact That a  meory is misunderstood, distorted, etc., does
     not make the any less "real" in their effect on the individual, and it must
     be dealt with as such.
          Another interesting point  is that these  "holgrams" or memory  images
     can cometogether  in a synergy where  the sum of the  parts becomes greater
     than the  whole in a process of "constellation" (in Jungian terms) and form
     whole "complexes" which take on  a (seeming?) life of their own.   If these
     complexes are encouraged to grow  and flourish, they can also be  percieved
     by (some) others as some sort of "other worldly beings" and can  be further
     fed  and strengthened  by others  until they  become Archetypal  in nature.
     This process could well be the  cause of many of the "Angels"  and "Demons"
     of the Christian and other Pantheons.

                                                                            1079

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                  Some Magical Musical Selections

     This is a small listing of 'New Age' music derived in part from suggestions
     in the book 'Vision Quest' by Nevill Drury (Prism Press,1984),
     and my own limited personal experience. These albums almost all
     contain exclusively instrumental tracks, usually long & to varying degrees
     'transcendental',suggestive of 'altered states'or just pleasant background
     music well suited for meditation, magick, etc.

     Fripp & Eno:     Evening Star

     Edgar Froese:    Aqua
                      Ages
                      Epsilon in Malaysian Pale

     Klaus Schulze:   Irrlicht
                      Cyborg
                      Timewind
                      Blackdance
                      Moondawn
                      Mirage

     Tangerine Dream: Alpha Centauri } in a boxed set: In the Beginning
                      Zeit           }
                      Atem           }
                      Force Majeure
                      Phaedra
                      Rubycon
                      Encore
                      Stratosfear

     Brian Eno:       Discreet Music
                      Ambient 1: Music for Airports
                      Ambient 3: Day of Radiance (by Laraaji; produced by Eno)
                      Ambient 4: On Land

     Ash Ra Temple:   New Age of Earth
                      Join Inn

     Steve Halpern:   Zodiac Suite

     Mike Oldfield:   Ommadawn
                      Incantations
                      Tubular Bells

     Kay Gardner:     Moods and Rituals

     Jade Warrior:    Waves

     Robert Bearns &
      Ron Dexter:    Golden Voyage

     Jan Garbarek    Dis

                                                                            1080

     Kitaro:         Oasis

     Paul Horn       Inside the Great Pyramid
                     Inside The Taj Mahal

     Philip Glass:   Koyaanisqatsi (soundtrack)
                     Einstein on the Beach (boxed set)
                     North Star
                     Glassworks

     Jean Michel Jarre: Equinoxe
                        Oxygene

     Vangelis:       Soil Festivities
                     Ignacio

     A resource book of inner space music compiled by Anna Turner and
     Stephen Hill based on a selection of music played by KPFA, Berkeley
     over the last 10 years - 'The Hearts of Space Guide' is reportedly
     available from PO Box 31321, San Francisco, CA 94131

     Anyone with other musical suggestions feel free to add to this list
     as you will.

                                                                            1081

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     ASCII MUSICAL NOTATION
     developed by Leigh Ann Hussey
     with help from Shadowthought and Josh Gordon

     Each  line  of  the  music  consists  of  4  lines  of  music.    The  time
     signature(s),
     the lines  between bars, and each  note take up one  column, with modifiers
     such
     as sharps, flats, and dots extending a note up to three columns.  The time
     signature is written  at the beginning in the obvious  way.  Three vertical
     bars
     (lines 2 to 4) mark the divisions between measures.  Lines 1 to 3 indicate
     note durations, as follows:

          1/16   1/8   1/4   1/2   dotted-1/2   1/8    1/4
          note   note  note  note     note      rest   rest
           =      _
           |      |     |     |        |         '      %
           |      |     |     o        o.

     Line 4 indicates the pitch.  The numbers 1 to 8 mark the octave including
     middle C (A through F);   1' to 8', one octave  above middle C;  1" to  8",
     two
     octaves above  middle C;  '1 to  '8, the  octave below  middle C. A  number
     followed
     by a  #  is a  sharp;  a number  followed  by a  lower-case  b is  a  flat.
     Underscores
     connecting a note to the next note indicate a slur.  Consider the following
     examples:

                                      HOOF AND HORN

                     |               |                    |             ||
     4  |    |    |  |  |    |    |  |  |   |    |     |  |  |   |   |  ||
     -  |    |    o  |  |    |    o  |  |   |    |     |  |  |   |   o  ||
     4  1    7b   1  |  1    7b   1  |  1   3b   2     7b |  7b  2   1  ||
       Hoof and horn,  hoof and horn,  All that dies  shall be   re-born.
       Corn and grain, corn and grain, All that falls shall rise a- gain.

                             PATIENCE/WAITING MEDICINE CHANT

        ____  |        ____  |        ||
     4  |  |  |  |  |  |  |  |  |  |  ||
     -  |  |  |  o  |  |  |  |  o  |  ||
     4  3' 5' |  5' 2' 2' 1' |  6__6  ||
        Hey    Yah Hey  Hey      Yah

                                 CALYPSO CHANGING CHANT
                          (1) and (2) mark beginnings for round

       (1)
        _            _        | _        _         | _          _        |
     5  |  |    |    |  |  |  | |  |  |  |   |  |  | |   |   |  |   |  | |
     -  |  |    |    |  |  |  | |  |  |  |   |  |  | |   |   |  |   |  | |
     4  3' 2'   1'   7  6__1' | 7  1' 2'  5  3'_1' | 3'  2'  1' 7   6__1'|
       We come from the fire,  Living in the fire,   Go back to the fire,

                            (2)

                                                                            1082

           _        _      |        |              | _          _        |
      |    |   |    |  |   | |    | |  |   |  |  | | |   |   |  |   |  | |
      |    |   |    |  o   | o.   o |  o   |  |  | | |   |   |  |   |  | |
      7    1'  2'   7  1'  | 3'   4'|  5'  4' 3' 1'| 3'  3'  3' 3'  4'_4'|
     turn the world around!  We come from the fire,  Go back to the fire,

           _        _      ||
      |    |   |    |  |   ||
      |    |   |    |  o   ||
      2'   2'  7    7  1'  ||
     turn the world around.

     ADDITIONAL  We come from the mountain, living in the mountain,
     VERSES:     Go back to the mountain, turn the world around!
                 We come from the mountain;
                 Go back to the mountain, turn the world around!

                 (Also: spirit, ocean, prairie, forest, river, water, etc.)

                 I'm the hundreth monkey, we're a hundred monkeys,
                 Be the hundreth monkey, turn the world around!
                 Be the hundreth monkey,
                 Be the hundreth monkey, turn the world around!

                                    AUM SHIVAYA VASHI

               ___ ___ |            |         ___ ___ |            ||
     4  |   |  | | | | | |  |  %  % |  |   |  | | | | | |  |  %  % ||
     -  |   |  | | | | | |  |       |  |   |  | | | | | |  |       ||
     4  1   5  4 3 2 4 | 5  1       | '7   4  3 2 1 3 | 4 '7       ||
        Aum Shiva--ya-   Va-shi,       Aum Shiva--ya-   Va-shi, ...

     From Crowley: "Note  that 'shi' means rest, the absolute  or male aspect of
     the
     Deity; 'va' is energy, the manifested or female side of Deity. This mantra
     represents the whole course of  the Universe, from Zero through  the finite
     back
     to Zero."

                                   GOD/GODDESS CHANTS

                 ____ |     _____ |       | _____  _____|      |      |   _   |
     ||
     2  |  |  | |  |   |   | | |    | | |   |  |   | | |  | | |   | | ' |  | | |
     ||
     -  |  |  | |  |   |   | | |    | | |   |  |   | | |  | | |   | |   |  | | o
     ||
     4  1  1  1 |  1   1   1 |'7   '7 | 1   1  1   1 | 1  1 | 1   1 |  '7 '7 | 1
     ||
           I-sis,A-  star-te, Di- a-   na, He- ca-te, De- me-ter,Ka- li,  In-na-
     na.
           O-din,Cer-nun-nos,    Merd-dyn,Man-na-nan,He- li-os, Shi-va,   Horned
     One.

                                                                            1083

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     From:    Claudia Slate
     To:       Zhahai Stewart                                 Msg #35, 14-Jan-89
     Subject: Re: Lilith

            In response to your request for information on
       Lilith, I looked her up in "The Woman's Encyclopedia ofMyths and Secrets"
     by Barbara Walker and published by Harper and Row.  (1983).  This book was
     strongly recommended to  me by  a Dallas parapsychology  teacher, (male  at
     that), who felt I might enjoy and benefit  from this study of sexism, which
     is dealt with in the book from both historical and mythical viewpoints.

     I found this information, which I have paraphrased for the most part.

     Lilith, (also know as Lilit), was a relic of an early rabbinical attempt to
     assimilate the Sumero-Babylonian Goddess Belit-ili, or Belili, to Jewish
     mythology.  to the Canaanites, Lilith was Baalat, the "Divine Lady".
     Hebraic tradition said Adam married Lilith because he grew tired of mating
     with animals, a common custom of Middle-Eastern herdsmen, though the Old
     Testament declared it a sin.  Moslems were insistent on the male-superior
     sexual position and apparently  Lilith was not Moslem, disagreed  with Adam
     and flew away to the Red Sea.

     God sent angels to bring Lilith back, but she refused to return.  She
     supposedly spent her time mating with "demons" and gave birth to "a hundred
     children a day".  (Busy woman!) So God had to produce Eve as Lilith's more
     docile replacement.  Lilith became the "Great Mother" of settled tribes who
     resisted invasions of nomadic herdsmen represented by Adam.   Early Hebrews
     disliked the Great Mother who is said to have drank the blood of Abel after
     he was slain by Cain.

     Lilith's Red  Sea was another  version of Kali  Ma's Ocean of  Blood, which
     gave birth to all things.  There  may have been a connection between Lilith
     and the Etuscan divinity Leinth, who had no face and who waited at the gate
     of the underworld along with Eita and  Persipnei, (Hades and Persephone) to
     receive the souls of the dead.   The underworld gate was a yoni and a lily,
     which had no face.  Admission into the underworld was often mythologized as
     a sexual union.  The lily or lilu, (lotus)  was the Great Mother's flower -
     yoni, whose title formed Lilith's name.

     The  story of Lilith  disappeared from  the Bible,  but her  daughters, the
     lilim,  haunted  men for  over  a thousand  years.  The lilim  were thought
     responsible for nocturnal emissions and the Jews still made amulets to keep
     away the  lilim well  into the  Middle Ages. Greeks  adopted the  lilim and
     called  them, Lamiae,  Empusae, or  Daughters of  Hecate.   Christians also
     adopted them  and called them harlots  of hell or succubae.   They believed
     that Lilith  laughed every  time  a Christian  man has  a wet  dream.   The
     Daughters of Lilith were supposedly very beautiful and presumed to be so
     expert at lovemaking that after an experience with one, a man couldn't be
     content with a mere mortal woman.

                                                                            1084

     From:    Zhahai Stewart
     To:       Claudia Slate                                  Msg #83, 20-Jan-89
     01:29pm
     Subject: Re: Lilith

     Thanks for the information about Lillith.  Unfortunately, it doesn't quite
     answer my questions about Lillith, which are not so much what the  myth or
     legend is, as how was it propagated down thru history to us?

     A while ago, someone here suggested that Lillith was expunged from the
     Christian  Bible.   Others,  more knowledgeable  about  that than  I,  gave
     reasons   that  that  was  unlikely  as  a  Christian  era  event,  without
     postulating a  monumental conspiracy.  OK, if Lillith is at least as old as
     the bible,  how did  the myth  or legend  get propogated?   Was  there lost
     ancient written material?  Or was it propagated orally for many generations
     even  after some or  many of the  books of  the old testament  were written
     down?  Or did it arise later?

     As  for  the lovemaking  of  the daughters  of  Lillith, sounds  kinda fun.
     (Maybe we should  ask David Rice  about that?)   Do the  sons of Pan  spoil
     mortal women as well?  :-)

     Barbara  Walker's  Encyclopedia  is  interesting,  but  seldom  gives  very
     thorough sources.   It is apparently  worth keeping that  grain of salt  on
     hand.

     I just got her Tarot cards & book; pretty powerful images, I thought.   I
     haven't tried a reading with them yet.

     Thanks for the info!
      B*B ###126###z###126###

     ---
      * Origin: Adelante - 300 meters above Boulder, CO (Opus 1:104/93)

     From:    Tony Iannotti
     To:       Zhahai Stewart                                Msg #116, 24-Jan-89
     10:52am
     Subject: Re: Lilith

          As I understand it, Lilith is said to be as old as the bible, because
     she is mentioned in the Mishna, a form of commentary on the Pentateuch.
     Whether she was ever in what is now canonical, i.e. Genesis per se, is hard
     to prove or disprove. The Mishna was an oral tradition for much longer. She
     has been  identified with  Ishtar in much  the same ce"  way as  Mercury to
     Thoth  to  Wotan.  I  don't  think  there  is  a  literal  or  philological
     connection.

     ---
      * Origin: OPERA DEII = BaphoNet-by-the-Sea (718)499-9277 (Opus 1:107/293)

                                                                            1085

     From:    Antony Landsman
     To:       Zhahai Stewart                               Msg  #122, 10-Jan-88
     03:58pm
     Subject: Re: Lilith

      >  Have you any insight as to where the Lillith myth
      > originates?  For example, what are the oldest documents
      > that mention Lillith?  If indeed Lillith goes back at least
      > as far as the beginnings of the old testament, was that
      > myth carried verbally even while the rest of the Adam & Eve
      > show was written? Or did Lillith originate later?

          Lillith  is mentioned in an  esoteric Jewish text  called the Midrash.
     It is a  compilation of mystical interpretations surrounding the Torah (old
     Testament).  It was  handed down orally along  with the rest of the  Talmud
     and was written down in the middle ages when the Rabbis thought that these
     teachings might be forgotten.

                Apparently Lillith was created at the same time as Adam (see the
     initial  reference to the creation of man  "Man and Woman" he created them)
     but somehow disappeared from the scene due to her rebelious nature.

          I think that she was probably the primary Goddess in the region prior
     to the  advent and revolution  of the  Jehovah followers.   I also tend  to
     believe that Innana was one of her descendants.

     Blessed Be

     --- QuickBBS v2.03
      * Origin: Canyonlands BBS, Moab Utah: The most scenic place on Earth
     (1:15/27)

     From:    Inanna Seastar
     To:       Antony Landsman                              Msg #145,  25-Jan-89
     07:32pm
     Subject: Re: Lilith

          The  only Lilith likely  to be  found in  _my_ family  huluppu-tree is
     Lilith Velkor... :-)

          On a more sirius note (even though I don't use Sirius any more; I use
     Gnome), there is no question that Inanna is a third- or later-generation
     goddess  in the  Sumerian pantheon.   I  rather suspect  that the  image of
     Inanna as THE Goddess before whom all other deities at least swear a little
     fealty comes from Uruk.  Inanna was the matron goddess of Uruk, and most of
     our legends and such concerning  her were dug up (literally) in  Uruk.  The
     myth of the  huluppu-tree shows a young Inanna, in a  young Uruk, trying to
     get help from other deities  of other, older cities to get rid of a problem
     that was too big  for her to handle at the time.   The problem is solved by
     Gilgamesh, King of Uruk, rather than  by any foreigner.  Likewise, the tale
     of Inanna & Enki & the _me's_  (civic virtues), shows a young goddess of  a
     young city  who has managed to  elevate her city  into the first rank.   In
     winning the _me's_ from Enki, Inanna adds to them by the  time she gets her
     virtuous cargo back to Uruk.   I do not recall whether Lilith  was formally
     mentioned as being in Inanna's lineage, though.

                              Blessed Bheer--drinking Enki under the table--
                              Inanna

                                                                            1086

     --- Gnome v1.30
      * Origin: The Lizard King--Inanna Seastar's Place (1:104/45.5)

     ZS>  "As  for  the  lovemaking  of the daughters of Lillith,
     sounds ZS> kinda fun. (Maybe we should ask David Rice  about
     that?)

     Er, were  you  interested  in  some  phone  numbers?    It's
     extreamly hard work to love a daughter of  Lilith,  but  the
     rewards are undeniably worth it.

     I've  started  an  extended study on strong Lilith women vs.
     the domesticated Eve ones.   So  far,  with  only  about  18
     tallies  in  (painstakingly  and  personaly  researched with
     great, er, debauch, with plans on adding  many  hundreds  of
     more into the study), the following has been observed:

     Most  American  men give out long before the Lilithian woman
     (or any other) will.  Lilith will say "Excuse me, kind sir,"
     (as she can't remember his name at the moment). "You're  not
     finished, are you?!" and Eve will say "Gee, that was great!"
     and  reach  for the batteries and flee into the bathroom for
     an hour.

     Lesbians tend to be strongly Lilithian.  This may be because
     "the only thing men are good FOR they aren't  good  AT,"  as
     the true  and  valid saying goes.  Also, most if not all men
     are little cry babies,  and  Lilith  can't  stand  for  that
     nonsence.

     Conversly,  Eve  women always knew men make horrible lovers,
     but resign themselves to 4 minutes of sex twice a week, when
     they'd rather have 16 hours of sex every day.  This is  why,
     perhaps, Eveian women make such good Catholics.

     If your typical male pig says, rightly, that a woman's place
     is  in  the bed, Lilith will say "Eat shit and die!" and Eve
     will say "Yes, dear," and hate herself.

                                                                            1087

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                            The WICCAN INFORMATION NETWORK

     What is WIN?

          The  Wiccan Information Network is  a project of  the Wiccans Invoking
     Tolerance, Compassion, and Harmony Society (W.I.T.C.H.).  The WITCH Society
     is  a registered society  in the province  of British Columbia.   The WITCH
     Society  works to support the  right of Pagans  (including Goddess Worship-
     pers) and Witches  to practice  their faith as  they see  fit, as it  falls
     within the Craft, civil, and  criminal law and does not infringe in any way
     on the rights of others.  WITCH  is working toward the return of the Wiccan
     and  Pagan religions as respected  faiths in society  through education via
     the media and by public discussion.
          The Wiccan Information Network is a  non denominational Wiccan project
     sponsored by  the WITCH  Society.   The WIN project  is coordinated  by the
     police  liaison committee of WITCH.   The WIN  coordinators are responsible
     for coordinating the efforts of those involved in the project.  WIN is made
     up of Wiccans from all over North America and includes many Wiccans who are
     law enforcement officers.

     What are the objectives of WIN?

          The objectives of the Wiccan Information Network are:

               1. To monitor anti-Wiccan activities, groups and individuals;

               2. To research occult related crime;

               3. To distribute this intelligence to those in the Wiccan
     community that are affected by it; and

               4.To liaise with  law enforcement  agencies in  order to  provide
     them with accurate information on Pagan religions and occult
     related crime.

     How does WIN work?

          The  WIN  coordinators have  assigned  area  coordinators to  specific
     regions in the US  and Canada.  WIN members forward  any anti Wiccan infor-
     mation that  they come  across  to their  area coordinators.   These  coor-
     dinators investigate this information and forward it to:

               1) Pagan groups in their areas affected by this information;

               2) Area coordinators of other areas affected; and

               3) The WIN coordinators.

          The WIN coordinators analyze and collate all intelligence received and
     assign  area coordinators to  follow-up tasks if necessary.   The WIN coor-
     dinators send out a monthly intelligence summary to WIN members.

                                                                            1088

     What else does WIN do?

          The Wiccan Information Network also:

               1) Publishes information booklets and manuals for law enforcement
               investigators;

               2) Publishes resource directories  for those seeking  information
     or speakers on Pagan beliefs or occult related crime;

               3) Arranges public speaking engagements in order to brief members
               of the Pagan community on the subjects studied by WIN.

     Do I have to join WIN to participate?

          No.  You don't need  to join WIN to help us.  All that  you need to do
     is  send us any information,  newspaper clippings, articles,  etc. that you
     feel we should be aware of.   We'll make sure this information gets to  the
     right people.

     Who receives the monthly WIN intelligence summary?

          Only  WITCH  Society  members,  WIN project  members,  selected  Pagan
     newsletters and Pagan organizations affiliated with WIN receive the monthly
     intelligence summary.  You cannot subscribe to it, for security reasons.
     If you'd like to become a member  of WITCH the current dues are $25 (Canad-
     ian) per annum, which  includes notice of meetings by mail and subscription
     to the  WITCH Society  newsletter.   A copy of  the WITCH  constitution and
     bylaws is available upon request  if you send a stamped and  self addressed
     envelope.

     How can I become involved in WIN?

          You don't have to belong to WITCH to be a part of WIN, although  it is
     preferred.  If  you are  interested in becoming  a part of  WIN you  should
     contact the WIN coordinator  with a r.sum.  of your previous experience  in
     anti defamation work for  the Wiccan community.  Organizations  or newslet-
     ters interested in obtaining WIN intelligence summaries  should contact the
     WIN coordinator in writing  and send information on their  constitution and
     editorial policies.
          Donations to  assist us  in  our work  are greatly  appreciated.   All
     donations should be forwarded to the WITCH Society and all checks should be
     made payable to the WITCH Society.

     Wiccan Information Network,             W.I.T.C.H. Society,
     Box 2422, Main Post Office,             c/0 2708 Belmont Ave.,
     Vancouver, BC, V6B 3W7                  Victoria, BC, V8R 4A8

                                                                            1089

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                                     The Thorn Ritual

               The Runic Sub-Committee of the Orgone Committee has been
          working on many facets of the Runic Magical System in the past
          four years. The following ritual is the result of many months
          of discussion and work. May it serve you well.
 
 
               Set-up:
 
                      One's Runic Wand (or fingers if one is not available)
                      A place in which to cast the circle...
                      Meditation on the aspects of the Thorn (Thuriaz) Rune
 
               Sit quietly in the space in which the cirle is to be cast.
               Meditate on the various aspects of the Thorn rune (consult
          various sources such as Thorrson's Futhark, F. Asswyn's Tree
          Yggdrasil, and N. Pennick's Runic Astrology). Concentrate on the
          passive and active protective aspects of the force embodied int
          the Thorn Rune.
 
               Stand Facing North.
               Assume the Isa stance, hands at side and feet together.
               Visualize yourself as an antennae for the forces of the
          Multiverse. Feel the forces flowing through you from above and
          below. Let the energy flow through your body from the floor and
          the sky passing your solar plexus and energizing it.
               When you feel that the energy is flowing smoothly through
          your body visualize the space around you as deep blue. The deep
          blue of the late night sky. Shimmering with energy. Scintillating
          as you look in to it.
               Inhale evenly and deeply from you diaphram (letting your stomach
          expand and contract with your breath. Do not allow your upper body
          to be moved by the intake of breath. Let the sides of your mid section
          and the back of your midsection expand and contract with your breath.
          Breath fully and calmly. Let the breath energize your cells. Feel
          the energy adding to the energy raised with the Isa meditation.
 
               Trace the Hammer of Thor with your dominant hand using the
          wand or your fingers...
                                      I
                                      I
                                      I
                                      I
                               _______________
 
               As you trace the Thorn, say (vibrate) the word Thorn (or
          Thuriaz if you are using the Norse name). Visualize the energy
          flowing from you solar plexus, through your hand/wand, tracing
          the rune.
              Turn to the East and repeat the invocation. Then to the South
          then to the West. Then Above you, then below you.
               Turn to the North (if not already standing in that direction)
          and say:
                  Thorn in the North, Hallow and hold this Holy Stead.
 
               Do this for the other five Thorns you have invoked.
 
 
               Having invoked the six points of the circle, we will be invoking

                                                                            1098

          a thorny circle of briar in four parts. Each "string" will be
          invoked as long as you can say the word Thorn. When your breath runs
          out then one shoud inhale and begin another string, until you have
          scribed four interlacing, intricate strings of ethric briar. You will
          be tracing these strings so as to create a ball similar to yarn. As
          you are tracing the strings of briar, visualize the briar as being
          covered with sharp, pointy, nasty looking thorns. Invest these
          thorns with the power to keep out unwanted influences.
 
              O.K. now. Stand facing North. Inhale and as you exhale vibrate
          the word "Thorn" make the vibration of the name last as long as you
          have breath. As you are saing the word trace briar in a circle around
          you. Visualize the stream of briar comming out of the end of your
          wand/finger. Trace the briar in any way you want. I am fond of
          dancing in spirals, spinning in cirlces, moving my hand in the
          way an artist would with a pencil if they were in a globe of
          canvas... When your breath runs out from the first "Thorn", inhale
          and invoke that name again..."TTTTTTHHHHHHHHHOOOOOOOOOOOORRRRRRRRRNNN
          NNNNNNNNNNNNNNN", drawing a string of briar around the inner surface
          of a globe, forming a globe of briar with your actions. Remember
          to see what is already there and fill in the spaces you have yet
          to get to. When you are out of breath again, inhale, and begin
          the third string of Briar...Don't forget to get the space over your
          head and below your feet. Make wide sweeping motions, small scribbly
          motions. Let your enjoyment of movement arouse more energy, feel the
          energy flowing through you, through your hand, and coming out in the
          stream of briar. When you are out of breath inhale, and invoke the
          Thorn one last time. Make sure to get all of those places that
          have not been covered. Don't worry about small spaces, just make
          sure that there are no large gaps in the ball of briar you have
          just make. Fix the holes with this last invocation.
 
               As you finish this last invocation of Thorn, stand facing North.
          It is not uncommon to feel both exhiliarated and exhausted by this
          process.  Stand,  with feet  apart and  hands  spread over  your head.
          Breath deeply. Visualize the glowing ball of briar...see it, its green
          tendrils intertwining, feel the vibrance of its life force, a force
          that you have given to it. Breath deeply, calming yourself...

              While standing with your feet apart, arms upraised in a "Y"
          inhale, and as you exhale feel your energy flowing through the
          orb of briar, and see, as you energize the orb, the thorns grow. See
          the thorns, browinsh and reddish, getting larger and closing up
          the small spaces that existed between the strings of briar. Feel
          the spaces being blocked off. See the blue of the space around you,
          see the orb of thorny briars...Keep the thorns growing until you
          feel that the orb is complete and capable of keeping out any unwanted
          influences. Infuse the orb of briar with the ability to repel unwanted
          energies and permit those energies desired.
 
               Stand in a comfortable position. We are near the end of the
          ritual. The invocation of the God/desses.
               Stand in the Isa position. Say IIIIIISsssssssss.
               Stand in the As (Anuz) position. Say Odhinn.
               Stand in the Beorch position. Say Urdh.
               Stand in the Ing position. Say Freyr.
               Stand in the Foeh position. Say Freya.
               Stand in the Thorn position. Say Thorr.
 
               Stand in the Isa position. Breath deeply. Thank the God/desses

                                                                            1099

          silently. Feel the Orb of Thorns surrounding you.   Begin your
          working...secure in your circle.
 
               Certain parts of the ritual were taken from Thorrson's Hammer
          Rite. But the ritual is mostly original. The God/dess names at the
          end can be altered at your behest but try to keep Odhinn First,
          Freya in the middle, and Thorr last. I will be posting meditations
          for the Runic God/desses to help with the last part of this ritual.

 
               May your path be filled with Wisdom and Wonder,
               Blessings of the Aesir and Vanir,
 
                                          Faunus,
                                    The Runic Sub-Committee
                                            of
                                     The Orgone Committee
 

                                                                            1100

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                                    SOLITARY MOON RITE
                            By: Ellen Reed, Coven of Sothistar

          This rite may  be used for either New or Full Moon.  The difference is
          in  your meditation and mental attitude in preparation.  Remember that
          the New Moon  is a time of  outward work and thought,  building to the
          peak which is the Full Moon.  At  the Full Moon, you should be prepar-
          ing to lessen the outward flow of energy, bit by bit, until the period
          before New Mo  on, during which  you are passive,  building a pool  of
          energy within you, in preparation for the New Moon.

          The altar should  be placed in the  center of the ritual area.   On it
          should be placed a rose or stick of incense on the eastern side, a red
          votive candle to the  South; a cup of water on the West, and a bowl of
          salt or living plant on the North.

          Around your ritual  area, you should place an unlighted  candle at the
          cardinal point of each direction.

          To begin your rite,  enter your darkened temple, carrying  one burning
          candle, white or lavender, with you.   Place it on the center of  your
          altar, sit, and meditate  on the meaning of  the rite.  When  you feel
          the time is right, stand,  and go to the eastern point,  carrying with
          you, the burning taper.   Light the votive at the eastern point and go
          to the  southern, picturing, as  you do, an  arc of pure  strong light
          curving from one candle to the next.  Continue to the West, and then
            to the North, lighting the candles as  you go, and then walk to your
          eastern  candle again,  having formed  a circle  of pro  tective light
          surrounding the area in which you worship.

          Return to the  center of the circle, replace the  candle on the altar,
          and say:

          My Lady of  the Moon, who is called Diana,  Artemis, Levanah, Isis and
          by any other names,  I come to you to  bring you my love and  my devo-
          tion.  May you grant me the joy of your presence.

          Mentally divide the room  into four quadrants by visualizing a line of
          silvery moonlight from  the southeast to the northw est,  and from the
          northeast to the southwest.  Go the  East, taking with you the rose or
          incense.  Say:

          Sweet Goddess, the gentle breeze is the touch of your loving hand, the
          wind of storm a reminder of your strength.  The s ound of the trees in
          the wind is your voice, and the fragrance of flowers borne on the wind
          is your gift of beauty.

          Place  the rose  next to the  votive candle,  then stand  there as you
          picture  the  quadrant  filling with  moonlight.    See  the moonlight
          streaming quietly and gently into the room, filling the quadrant
          from center point to the edge of your circle.

          When this is  complete, take the red candle  to the South.   Place the
          gift and see the quadrant fill with moonlight.  Say:

          Most loved  Lady, the light  of the candle is  a guide along  our path
          leading to you; its warmth  the reassurance of your presence  and your

                                                                            1101

          love.  The light of the Sun is the knowledge you impart to us, driving
          out ignorance and those things which can survive only in darkness.

          At the West:

          Lovely One, the  quiet pool is the  serenity of your being.   The vast
          sea  where life  began on this  planet is  the vast sea  of your being
          whence all life came; its waves  are the ebb and flow of the  universe
          you rule.

          At the North:

          Goddess of  all, the fertility  of the  earth is a  sign of  your fer-
          tility, whence all  life rose.  The solidity  and permanence are still
          of  it are  still less than  yours.   The Earth's  fertility feeds our
          bodies, and your fertility feeds our souls.

          Go to the center of your temple, which is now filled with moonlight.
          Everything in the  circle is touched  by it, blessed by  it, including
          you.   Sit down and feel this  moonlight around you.   Know that it is
          the  Goddess.  Realize that you are in the center of a sphere of light
          that is half above and half above and half below where you sit.  Begin
          to breathe slowly and  evenly, deep breaths that penetrate  your whole
          body.   When this rhythmic breathing becomes natural, imagine that the
          moonlight by which you are surrounded enters you, fills you entirely.
          With each exhalation of your  breath, some of the essence  of yourself
          leaves your body, and with each inhalation, the light enters you.  You
          are  being filled  ever so  gently with  this beautiful  light.   This
          light, which  is the presence, the being of the Goddess, is within you
          as well as without.  With each breath, you  are less yourself and more
          the Goddess.

          When you are filled with light, filled with the Goddess,  the shell of
          your body fades  away.  You have no body; there is nothing to separate
          you from  the entire being  of the  Goddess.  Nothing  exists but  the
          being of  which you  are apart.    You have  ceased to  be a  separate
          entity.   You are nothing and everything.   All that was, that is, and
          all that will be, you are.

          Enjoy this  feeling as long as  you like.   When you feel it  is time,
          picture the outer  shell of  your physical body  reformi ng,  becoming
          solid again.  It is being built out of the Universe of which you are a
          part.
 
          Now,  as  you continue  your slow  deep  breathing, see  the moonlight
          flowing out of your body, as gently  and slowly as it entered.  As  it
          flows out, realize there is a difference.  Because you have become one
          with  the Goddess, with the Universe, your  being has changed.  As the
          moonlight flows out  of your  body, it takes  with it  a part of  that
          which was  yourself, now part of the Goddess, and leaves behind a part
          of the Goddess, forever now part of you.  You become yourself again,
          solid as you were, but changed.  You are surrounded by the presence of
          the Goddess, which now contains a part of yourself .

          Move again to the  East.  As you  speak, and after, picture the  moon-
          light  in  that quadrant  flowing back  to its  source, lea  ving that
          quadrant as it was.
          Do this at each quadrant, until  all the moonlight has returned to the
          Moon.

                                                                            1102

          At the East:

           My Lady, guide my thoughts.  Let them lead always closer to you.

          At the South:

            Gracious Goddess, guide my actions.  Let them  always help and never
          harm others or myself.

          At the West:

            Lovely One, guide  my emotions:   Let  them be  healing and  touched
          always by you.

          At the North:

            Sweet Goddess,  let my mind always be fertile and storng, that I may
          grow always toward you.

          Return to the East to complete the circle and say:

          Queen of Heaven,  I thank you for your presence,  both now and always.
          My love and devotion are yours.  Blessed be!

          All  spirits who  have joined  me  tonight may  depart, with  my love.
          Return to your proper places.

          Walk again around your circle,  but this time counterclockwise, extin-
          guishing the quadrant guards as you go, and at the same time, mentally
          erasing the white line which surrounded your circle.  When the candles
          are out and the circle gone, rap on your altar and say:

          The rite is ended.

                                                                            1103

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                                   Quilting and "CRAFT"
          Janis Maria Cortese
          Newsgroups: alt.pagan
          Organization: University of California, Irvine

          Last  night I  attended the  first session  of a  first-time quilter's
          class.  While I was there listening to the teachers tell us the little
          tricks  that make quilting easier and buying all the neat gadgets that
          you use, something very fundamental struck me, to the point that I was
          unable  to speak  for  a few  minutes until  I  had acknowledged  this
          movement in my mind.

          Let  me  describe something  to you,  and you  try  to guess  what I'm
          talking about.  The characteristics are as follows:

          1) done by a group of women together, which is frequently called a
          circle.

          2) handed down from mother to daughter, in a VERY hands-on fashion.

          3)  uses specialized  tools  that other  people  don't understand  and
          usually don't recognize.

          4) requires strict adherence to ritual preparation of materials.

          5) can be monotonous and repetitive -- PERFECT for meditation.

          6) can be decorative as well as practical, and frequently both.

          7) can be done entirely by hand, OR with the aid of techie stuff.

          8) causes things to come into being that other people usually call
          "magic."
 
          Sound  like Wicca?  Well, it's not,  at least not the "standard" type,
          if there  is any such  thing.  I'm  talking about the  quilting class.
          Have you ever wondered WHY so many WOMEN do it, and so few men (apolo-
          gies  to male  Witches out  there; I  discovered these  things through
          feminism)?   What else has  been so "religiously"  handed down through
          generations aside from crafting skills, and how many women do you know
          who have  a love affair  with that old  afghan that their  grandmother
          made and wouldn't part with  it for the world?  Sound familiar now?  I
          mean, REALLY.  This *can't* be coincidence!

          I will follow  the Craft in the barest  sense of the word --  a CRAFT,
          some  talent which can be  used for practical  and beautiful purposes,
          and has all the trappings of a "true"  ritual.  (And believe me, you'd
          better adhere to the  rules hard and fast.   You must use EXACTLY  the
          required  seam allowance, and you'd better treat your cloth before you
          start sewing,  or whatever you  end up with  might as well be  a drop-
          cloth.)     And when you're done, you have  something.  You have some-
          thing to  which you can  point and  say, "That's where  the last  five
          weeks have  gone."   You can follow  a pattern established  by another
          woman, or  you can create your  own, or you  can follow a  pattern and
          personalize it with your choice of materials.

                                                                            1104

          I mean,  they're called QUILTING  CIRCLES and SEWING  CIRCLES, people?
          How much more of a HINT do you need?!?!?!

          Howzaboutit?  Anyone else interested in a coven of Crafters who
          literally craft?  I feel it deeply enough that I can finally call
          myselef Wiccan/Witch and have it feel right.

          However, I'd rather not do this by myself.  I realize that many people
          would rather follow Wicca in a different way, but if this way feels so
          wonderful to  me, it MIGHT  be good for  others, too.   I'm not saying
          that you need to do this  the same way *I* do  it; just give it a  try
          and see  how it feels.   If you like, try  consecrating your materials
          before starting.  Make  something (I'm not just talking  quilts, here,
          but ALL kinds of crafts) with a Pagan theme.  After I finish here, I'd
          LOVE to  make a four-pane quilt with a full  moon, a chalice, a blade,
          and a tree in the panes.

          Any feedback on this?  I can't  tell you how strongly I feel this  and
          how amazed  I am  at that  strength.   If I  really allowed  myself to
          absorb  this, I think I'd be in tears.   Maybe I'm just typing this to
          get it on "paper"; I don't know.  But I've never felt this way -- this
          sublime -- about anything connected with Paganism/Wicca before.

          THIS CAN'T BE COINCIDENCE!!!!!!!
 
          Blessings,
          Janis C.
 

                                                                            1105

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                                          SOPHIA
                                    By Terry J. McCombs

          NAME: SOPHIA  which is the  Greek verson of Her name, other  names and
          titles are Hohkma (Hebrew), Sapienta (Latin), Mother-Of-All (Gnostic),
          Holy  Spirit  (very early  Christians),Wisdom  (what  the other  names
          mean).

          SYMBOLS: A cup, the cresent moon, a dove, a tree.

          USUAL IMAGE: A red winged woman, crowned with seven stars, at Her feet
          lies  the World,  She carrys  a golden  cup. She  is also  often shown
          wareing a red gown, and pregnant.

          HOLY DAYS: November 28th is the Day of Sophia.

          HOLY BOOKS:  The  Trattato Gnostico.    The Clementine  Homilies.  The
          Gospel According to Mary.

          PLACES OF WORSHIP: Temples, but also places of learning.

          RELATIVES: Yahway  (ex-husband), Adam, Eve, Lilith, angels (children),
          Jesus Christ (step-son).

          SYNODIETIES:Isis  (Egyptian),  Juno   (Roman),  Hera  (Greek),  Frigga
          (Norse) Spider Grandmother (Native  American), Inanna (Sumerian), Tara
          (Tibetan) Yemaya (African-Caribbean), Amaterasu  (Japanese), Pachamama
          (Incan),  Estsanatlehi  }Changing  Woman{  (Navajo and  Apache),  Danu
          (Celtic).

          DETAILS:  Sophia, or Hohkma or  Sapienta etc... is  the primary female
          figure of Judeo-Christianity, She was once very important, but because
          of  the efforts of men who had a  very serious problem with the female
          force in nature  and themselfs  She has  all but  been exsponged  from
          modern Bibles. She was the veiled holy spirit of wisdom, pregnant with
          knowledge  and inviting us  to drink deeply  from Her cup.  Old Jewish
          literature tells of  Her role  as God's co-creator,  "She reaches  out
          from one end of the earth to  the other with full strength and  orders
          all  things well...Herself  unchanging,  she makes  all things  anew."
          without  Her God is  powerless. She  shares God's  throne, and  is his
          creative  breath. The  Shakers recognized  her in  the rhyme:  "Wisdom
          holds the Mother's seat, and is the Father's helper-meet."
           Yes, it's time that Mrs God got Her due!

                                                                            1106

                                    Gnostics and sophia

            Gnosticism (Gnost = knowledge) was one of the very earlyist forms of
          Christianty  being some what older then what became the Roman Catholic
          Church, and  one of it's  chief rivals  during the first  part of  the
          first millennium.  They sought communion with Sige (Silence) who dwelt
          at the  beginning of all  things and gave  birth to Sophia  (Wisdom or
          Knowledge), The Gnostic Great  Mother, who was both spouse  and mother
          of  God. (Hey!  it's  how they  thought  back then,  read  your Joseph
          Campbell.)

              What became the orthodox church especially hated the Gnosticfemin-
          ine imagery. Followers of Paul denounced the Gnostics as  the spawn of
          Satan and ravening wolves in human form, and both devil worshipers AND
          atheists, and  other insults Christians used  against other Christians
          of a diffrent  type in those times, and for  that matter today against
          other religions that they don't like today.

              Starting mainly  in the 4th and going  through the 8th the Paulist
          church persecuted any Gnostic minorities that they could find, killing
          them in the thousands.

            Church fathers of the Paulist type were very upset and angry by the
          Gnostics admiting  women to ecclesiastical rank.   Tertullian reported
          with horror  that  "All  initiates,  men and  women  alike...might  be
          elected to  serve as priest, bishop, or prophet. Beyone that the women
          teach,  engage  in discussion;  they  exorcise; they  cure.  They even
          baptize and in all way have equally, they pray equally -- even Pagans,
          if any happen to come...They also share the kiss of peace with all who
          come."

              Some sects of Gnosticism even went sofar as to say that there were
          twelve  female apostles lead by  the beloved of  Jesus Mary Magdalene,
          and that while  Jesus was the real God made  flesh, Mary Magdalene was
          the real Goddess also made flesh, most of their  gospels pertaining to
          this were distroyed by the eary Paulist, though some have survived.

              In return  for what the other Christians had to say about them the
          Gnostics said  that the God of  the Roman church was not  the real God
          but was a devilish
          demiurge who only wanted to entrap human souls in lies,  illusion, and
          evil.

              But what  about some  of these  differences that  are to  be found
          between the
          Gnostics who  had a Yahway  AND Sophia, and  the Paulist who  had only
          Jehovah and Jesus?   Lets take a  short look at the Gnostic  verson of
          the Garden of Eden myth next.

              The  Gnostics said that Sophia was born from the primordial female
          power Sige (Silence).  And that  she }Sophia{ was  God's mother,  "the
          great revered Virgin in whom the Father was concealed from  the begin-
          ing before He had created anything.

                                                                            1107

              Sophia gave birth to  a male spirit, Christ, (who only  much later
          came to earth in human  form) and a female spirit Achamoth  (who later
          came to earth as Mary Magdalene). These two gave birth to the elements
          and the terrestrial world, then brought forth a new god named Jehovah,
          Son of Darkness, along  with five planetary spirits later  regarded as
          emanations of Jehovah: Iao, Sabaoth, Adonai,  Eloi, annd Uraeus. These
          spirits produced archangels, angels, and finally men and women.

              Jehovah  forbade men to eat the fruit of knowledge, but his mother
          Achamoth sent her own spirit to earth in the form of the serpent Ophis
          to teach  menkind to  disobey the  jealous god.  The serpent  was also
          called Christ, who taught  Adam to eat the fruit of  knowledge despite
          Jehovah's prohibition.

          ...later

              Sophia sent Christ again to earth in the shapeof one of Her totems
          the dove, to enter the man Jesus at his baptism in Jordan. After Jesus
          died,Christ  left  his body  and returned  to  heaven to  help collect
          souls.

              But notall of Sophia was taken out ofthe final verson of the Bible
          by  the Paulist, some  was able to slip  past ie from  the 8th and 9th
          chapters  Proverbs  we see  the  early conflict  between  followers of
          Sophia and those of God. Maybe the divorse was going on at this time?:

              Doth  not Sophia cry? and  understanding  put forth her voice? She
          standeth in the top of high places, by way in the places of the paths.
          She crieth at the gates, at the entry of the city, at the coming in of
          the doors. Unto  you, O men, I  call; and my voice  is to the sons  of
          man. O  ye simple,  understand Sophia:  and , ye  fools, be  ye of  an
          understanding heart.   Hear; for I will speak of excellent things; and
          the opening of my lips shall be right things...  for  Sophia is better
          then rubies; and  all the things  that may  be desired are  not to  be
          compaired to Her. I Sophia dwell with prudence, and  find out knowlege
          of witty inventions... Counsel is mine, and sound wisdom; I am  under-
          standing;  I  have strength.  By me  kings  reign, and  princes decree
          justice. By  me princes rule, and  and nobles, even all  judges of the
          earth. I  love them that love  me; and those that seek  me early shall
          find me...  I lead the  way into righteousness,  jin the midst  of the
          paths of  judgment: that I  may cause  those that love  me to  inherit
          substance;  and I will fill their treasures... Blessed is the man that
          heareth me,  watching daily at  my gates, waiting  at the posts  of my
          doors.  For whoso  findeth  me findeth  life...  But he  that  sinneth
          against me wrongeth his own soul: all they that hate me love death.

                                                                            1108

          Then we get:

              Sophia hath builded her house, she hath hewn out her sevenpillars:
          she hath killed  her beasts: she hath mingled her  wine: she hath also
          furnished her table.   She  hath sent forth  her maindens: she  crieth
          upon the highest places of the city.  Whoso is simple, let him turn in
          hither; as for him that wanteth understanding, she saith to him, Come,
          eat of  my bread, and drink  of the wine which  I have mingled...(but)
          the fear of the Lord is the beginning of wisdom: and the kknowledge of
          the holy  is understanding.   For by me  (God) thy days  shall be mul-
          tiplied, and  the years  fo thy life  shall be increased...  a foolish
          woman  is clamorous:  she  is simple,  and  knoweth nothing.  For  she
          sitteth at the  door of her house, on a seat  in the high place of the
          city, (temples)  to call passengers who go right on their ways:  whoso
          is simple, let him turn in hither... But he knoweth not that  the dead
          are there; and her guests are in the depths of hell.

              Sounds like thenasty sort of thing that goes on in a lot of divor-
          ces to me.  Or at least a heated PR battle.

            Lets say that the campaign to bring Sophia (or Sapienta or Hohkma or
          Goddess which ever) is a success, what are some of the effects that it
          might have?  I mean other then the religious aspects, I mean also  the
          political or  more mundane aspects,  because as it is  now while women
          make up  the majority  of those  that DO anything  in the  churchs the
          power is in the hands of men, well, with Sophia back thinks would have
          to  loosen up more then a little bit,  so what are some of the changes
          that could take place?......:

                                        Catholicism

              Sure theyhave nuns, but that does not count because even they have
          to have a Priest that is over  them (I think I'm really not sure about
          the details).   So with the  return of  Sophia we could  see also  the
          Catholic  Priestess who would have  her very on  sacraments and every-
          thing (see following message)  and to be  sure they could also  become
          bishops  and cardinals I understand that such things were quite common
          way back when.

              And Pope? There was Pope Joan, but she had to be in disguise to do
          that.
          and all that Pope stuff did not start till well after the last of the
          Sophiaist had been offed.

              But I know the perfect compromise, there is a lotof controveray in
          the  Roman Catholic  church right  now between  people who  think that
          Priest  should be able  to marry, and  those that think  things should
          stay just as  they are.   But if you let  Priest marry who  knows what
          would happen! after all nobody can understand anybody elses choices in
          books or mates, and if  your Catholic would would you do if Father Dan
          showed  up one  day married  to a  Yahway's Witness  or a  nice Jewish
          girl?!  you know  what gosips church  people can  be, well  here's the
          solution, let them  get married,  but only to  Priestesses, sure  that
          cuts down the feld a lot but hey! that's tough, it comes with the
          territory.

                                                                            1109

                                       Protestantism

            Now here's a group that needs some work, ever seen some of the more
          hard-core  groups with  the  men in  their  Penta-Pimp suits  and  the
          poofyed up  hair-dos and their drab mousey wifes who never seem to say
          anything? (not to  try and get anybody  mad or upset, but  if I do...I
          try) I think there is  more then room for a little loosening  up to be
          done there, and in the more avereage protestant churchs too.

              Along with the minister  have a wominister, yeah that  would work,
          maybe haveing another  power would help cut down on  the power triping
          that  often  takes place.  And just  think, one  more person  to gosip
          about!

                                         Judaism

              Sorry,  I really  don't know  enough about  Judaism to  talk about
          changes that might take place with the return of a Goddess figure, but
          I'm sure it would have to mean something...right?

                                 All Judeo-Christianity

              One thing that is to be found in all Christian religious groups is
          the male-force verson of the leader, no matter if he  is called Priest
          minister or what, who is let's face it more matter  how you might like
          to not look at it,  is for the most part a political  figure, somebody
          in charge, so that you have a lot of religion but very, very little if
          any real spirituality.

              Perhaps that could be fixed with the return of Sophia because with
          the return of a Female eleament to a religion you open up the  door to
          the  possibility of the Christian Shaman, something that the world has
          yet  to see,  this person could  be ether  male or  female and..well I
          think this needs it's own message.

              Even if you are  not Catholic yourself I am  sure that you are  at
          least  somewhat  familiar with  each of  the  seven sacraments  that a
          priest can perform as part of his office. Just for the record they are
          listed below.

          The seven sacraments  that a priest  of the Roman Catholic  church can
          preform are:

          1. Baptism  2. Communion  (eucharist) 3. Confirmation  4. Marriage  5.
          Priesthood 6. Sacrament of  the Sick (formerly known as  'last rites')
          7. Reconciliation (confession)

            Now, what would be the case if a campaign to return Sophia to Judeo-
          Christianity were to succeed? There would  be no need to take anything
          away from the priests, or even for them to share  the seven sacraments
          for that  matter, I think that  the priestess would have  plenty to do
          with the seven sacraments of the Priestesshood:

                                                                            1110

          1. Pre-Baptism (sacred midwifery) To atend in a number of ways to the
          spiritual  and physical needs  of pregnant women,  blessing the child,
          doing some rite at the birth etc...

          2. Blessing the  Cup. Rite by which  a cup of milk or  water is imbued
          with the essence of Sophia.

          3. Bake  the Love in. Rite in which an  entire meal is imbued with the
          essence of Sophia.

          4.  Match-Making. Something that is badly needed before the Priest can
          do  the marriage bit. a number of  ways in which the compatablility is
          tested  between  two people,  also the  aiding  of finding  a suitable
          match. ("Nu! have I got a girl for you!")

          5. Nag. Sort of  like confession, only while one is told to the priest
          this one is told to you by the priestess, sort of like naging...but in
          a  good way,  a way of  pointing out  where some  improvement could be
          made,  all  under the  influence  of Sophia  and  not the  good Mother
          herself  `nach. Mayby  it  could start  out  by the  Priestess  saying
          something like "Watch it buster, for you have sined" or something like
          that.

          6. Tidy-Up. Rite to "clean-up" the spiritual "being" of the person in
          question, sort of like all that aura cleaning that the New Agers do.

          7. Make-Over. Training that lets the Priestess note changes that would
          be helpfull if they were made in an individual, sort of like that Hail
          Mary thing, only the Priestess  would asign things of a more  tangible
          form. Like give me one week with no beer drinking, or such like.

          The White Goddess.  Robert Graves.
          Forerunners and Rivals of Christianity. (2 vols.)  Francis Legge.
          The Gnostic Religion.  Hans Jonas.
          Venus in Sackcloth.  Marjorie Malvern.
          Myths to Live By.  Joseph Campbell.
          The Gnostic Gospels.  Elaine Pagels.
          When God Was a Woman.  Merlin Stone.
          The Lady Was a Bishop.  Joan Morris.
          Spiral Dance. Starhawk.
          The Book of Goddesses and Heroines. Patricia Monagham.
          The Goddesses and the Tree. Ellen Cannon Reed.
          Urban Shaman. Serge Kahili King.
          Growing the Tree Within. William Gray.
          The Woman's Encyclopedia of Myths and Secrets. Barbara G. Walker.

              Many of these booksare to be found at the libary. . And there is a
          new one out called Sophia the Black Goddess I believe  butI'm not sure
          and I don't know the authors name.....sorry.

                                                                            1111

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                                       Bardic Beltaine
                     By "The White Bard", Dragonhart Cove, Phoenix, AZ

              --------------------------------------------------------------

          The BARD should stand to the WEST, unless otherwise specified in the
          ritual.

                  BELTANE RITUAL: May Day
                            -by the White Bard

          Materials: One cauldron, filled with water
                     a wreath of flowers for the MAIDEN
                     the Maiden should wear white, if possible
                     two wooden swords (optional)
                     a fire, as close to the ground as possible
                     A BARD/GREEN MAN (note: if you have no Bard, then a
                          male to act as Green Man should be chosen either
                          by lottery, or by the Maiden. The Maiden is, of
                          course, free to request a specific person to
                          act as Green Man even if there is a Bard available
                          to the coven.)
                     candles for all, if possible

                  *****************************************

          %  The place of ritual should be set up, away from the gathered
          %  participants.
          %  It is more than a good idea to manage bathrooms and such like
          %  before the circle is closed. This Mystery is not something any
          %  of the participants should miss out on!
 
          HPS: Go we now to the sacred place
               And stand within the sacred space
               Turn your minds to sacred things
               And dance with me unto the ring!

          %  HP and HPS lead the coven to the place of ritual by a
          %  spiral dance, ending in a circle around the altar. The
          %  cauldron should be at the south. The Bard/Green Man
          %  dances at the end of the line.

          HPS: Come we forth, with the Spiral Dance
               Within the Lady's radiance
               To celebrate the Year renewed
               And praise the Powers, with gratitude.

               Earth and Water, Fire and Air
               I invoke the Goddess there!
               This night we are Between the Worlds
               To celebrate the year unfurled!

          HP: Earth and Water, Fire and Sky
              I invoke the God on high
              This night we are Between the Worlds
              To celebrate the year unfurled!

          %   The corners shall be called thusly, that all may hear, but
          %   shall not be called until the HPS reaches that corner on her
          %   circumnabulation.

                                                                            1112

          EAST:   O Guardians of the Eastern Tower,
                  Airy ones of healing power
                  I do summon, stir and call you
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          SOUTH:  Oh fiery ones of Southern Power
                  Thus I invite you to this tower
                  I do summon, stir and call you
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          WEST:   Western ones of water's flow
                  Help to guard us here below
                  I do summon, stir and call you
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          NORTH:  Earthen ones of Northern fame
                  Bless and guard our Power's fane
                  I do summon, stir and call you
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          %  The HPS shall move to each corner, and say, following each
          %  corner's crying as she moves to the next:

          HPS: So I cast and consecrate
               This Circle of the small and great:
               By Fin and Feather, Leaf and Tree,
               By Rock and Earth, by Land and Sea,
               By Fire and Water, Earth and Air,
               By the Lord, and Lady Fair!
               By Love and Joy and Work and Play,
               All things harmful cast away!
               By lightening's flash, and rain's soft fall,
               By the Power that made us all;
               By the Power that blesses Thee:
               (Cast the Circle: Blessed be!)

          %  On her return to the first corner she shall change the last
          %  line above, and say:

               The Circle's cast; and Blessed Be!

                                                                            1113

          %  The callers of the corners shall return their tools to the
             altar, and then shall join the circle at their corners.

                  --------------------------------------------------

          %   Here begins the Beltane Mystery

          BARD or GREEN MAN: Thus I invoke the Lady White
                             To come to us this sacred night.
                             By Fin and Feather, Leaf and Tree,
                             I show you a Mystery!

          %   The Maiden shall stand beside the HP, who shall hold a
          %   wooden sword. The Bard/Green Man shall approach them, also
          %   carrying a wooden sword, and shall, in mime, challenge the
          %   HP. They shall strike their swords together in three sets
          %   of three blows, then Bard/Green Man shall strike the HP, with
          %   the last blow of his sword, who shall fall as if dead.
          %   (Note: This can be played as a Morris Dance, if so wished.)
          %   If no Maiden and Bard/Green Man are used, then the above combat
          %   may be eliminated, and the HP and HPS shall enact the Mystery.
          %   The HPS' part shall then be spoken by the participants.

          %   The Maiden moves to the East. The Bard/Green Man moves to the
          %   North.

          HPS: Cunning and art she did not lack
               But aye his whistle would fetch her back!

          MAIDEN: Oh, I shall go into a hare
                  with sorrow, sighing and mickle care
                  And I shall go in the Lady's Name
                  Aye, until I be fetched hame!

          BARD/GREEN MAN: Hare, take heed of a swift greyhound
                          Will harry thee all these fields around
                          For here come I in the Lady's Name
                          All but for to fetch thee hame!

          %   The Maiden moves to the South. The Bard/Green Man moves to the
          %   East.

          HPS: Cunning and art she did not lack
               But aye his whistle would fetch her back!

          MAIDEN: Yet I shall go into a bee
                  With mickle fear and dread of thee
                  And flit to hive in the Lady's Name
                  Ere that I be fetch-ed hame!

          BARD/GREEN MAN: Bee, take heed of a red, red cock
                          Will harry thee close thru door and lock
                          For here come I in the Lady's Name
                          All but for to fetch thee hame!

          %   The Maiden moves to the West. The Bard/Green Man moves to the
          %   South.

          HPS: Cunning and art she did not lack
               But aye his whistle would fetch her back!

                                                                            1114

          MAIDEN: Yet I shall go into a trout.
                  With sorrow and sighing and mickle doubt
                  And show thee many a merry game
                  Ere that I be fetch-ed hame!

          BARD/GREEN MAN: Trout, take heed of an otter lank
                          Will harry thee close from bank to bank
                          For here come I in the Lady's Name
                          All but for to fetch thee hame!

          %   The Maiden moves to the North. The Bard/Green Man moves to the
          %   West.

          HPS: Cunning and art she did not lack
               But aye his whistle would fetch her back!

          MAIDEN: Yet I shall go into a mouse
                  And haste me unto the Miller's House
                  There in his corn to have good game
                  Ere that I be fetch-ed hame!

          BARD/GREEN MAN: Mouse, take heed of a white tom-cat
                          That never was baulked of mouse nor rat
                          For here come I in the Lady's Name
                          And -thus- it is I fetch thee hame!

          %   Bard/Green Man walks to Maiden and takes her hand. They
          %   both move to the Cauldron, and face HPS.

          HPS: Cunning and art she did not lack
               But aye his Song has fetched her back!

               Old Winter's dead, the Lady reigns
               And Summer has returned again!

          %   Bard/Green Man and Maiden both wet their hands with water
          %   from the Cauldron, and sprinkle it on the HP, who comes to
          %   life again.

          HP: Cunning and art I do not lack
              But aye Her Cauldron will bring me back!

          %   Bard/Green Man and Maiden both move to, and jump, the fire.
          %   Here ends the Beltane Mystery.
          %   Note: This Mystery is the more historically correct "Great Rite."

                  ------------------------------------------------

          %   If there is a May Pole, it should be erected by the men -only- at
          %   this point, and all dance around it, alternating male and female
          %   to raise the cone of power as outlined below.
          %   A normal cone-of-power may be raised, for growth and healing:

          HPS: In a ring we all shall stand
               Pass the Power, hand to hand.

                                                                            1115

          HP: As the year is given birth
              Build the Power; root to Earth

          HPS: Pass the Power, hand to hand
               Bless the Lady, bless the Land

          HP: Bless the Lord, and bless the Skies
              Bless the Power that never dies!

          %   The above four verses should be repeated three times, (or
          %   as many as needed to fully wrap the pole) and then the HPS
          %   should say:

          HPS: By Fin and Feather, Leaf and Tree:
               Let the Power flow out and free!

          %   All should release, at this point.

                  ------------------------------------------------------

          %   Such coven business as must be transacted may be done here.

                  ------------------------------------------------------
          %   The Circle is opened.

          HPS: Thus I release the East and West
               Thanks to them from Host to Guest
               Thus I release the South and North
               With "Blessed Be' I send them forth!
               The Circle's open, dance we so
               Out and homeward we shall go.
               Earth and Water, Air and Fire
               Celebrated our desire.
               Winter's cold is gone away
               Now it is the Day of May.
               By Fin and Feather, Leaf and Tree,
               Our circle's done; and Blessed Be!

          COVEN: Blessed Be!

          %   All spiral dance out from the Circle, jumping the fire as
          %   they go. HP and HPS lead, with Bard/Green Man and Maiden
          %   taking care of bringing the Bel Fire into camp. Allow the Bel
          %   fire to burn out on its own, if possible, otherwise put it
          %   out with the water from the Caldron. Disposal of the water
          %   otherwise should be to pour it at the roots of a tree.
          %   All participants may take fire from the Bel Fire to take home
          %   with them, cook over, or whatever, before it is extinguished.

              ----------------end of Beltain ritual: the Bard--------------

                                                                            1116

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              -------------------------------------------------------------

                                SAMHAIN RITUAL: 31 October
                                     by the White Bard

          Materials: one cauldron, filled with water
                     CRONE: This should be an older female.
                     OLD KING: This should be a person chosen by
                               lottery, or by whoever is acting as
                               Crone. It can be enacted by the HP
                               if needed.
                     BARD/GREEN MAN: If the coven has no Bard available,
                                     then a Green Man should be chosen
                                     by lottery, or by whoever is acting
                                     as Maiden. It can be enacted by the
                                     HP, if needed.

                   ------------------------------------------------

          %  The place of ritual should be set up, away from the gathered
          %  participants. This is not something that people should miss,
          %  so make sure that potty break is taken care of before the
          %  circle is cast.

          HPS: Go we now to the sacred place
               And stand within the sacred space
               Turn your minds to sacred things
               And dance with me unto the ring!

          %  HP and HPS lead the coven to the place of ritual by a
          %  spiral dance, ending in a circle around the altar. The
          %  cauldron should be at the south. The Old King dances at
          %  the end of the line.

          HPS: Come we forth, with the Spiral Dance
               Within the Lady's radiance
               To mark the turning of the year
               The door to Winter now is here.

               Earth and Water, Fire and Air
               I invoke the Goddess there!
               This night we are Between the Worlds
               To celebrate the year unfurled!

          HP: Earth and Water, Fire and Sky
              I invoke the God on high
              This night we are Between the Worlds
              To celebrate the year unfurled!

          %   The corners shall be called thusly, that all may hear, but
          %   shall not be called until the HPS reaches that corner on her
          %   circumnabulation.

                                                                            1117

          EAST:   O Guardians of the Eastern Tower,
                  Airy ones of healing power
                  I do summon, stir and call you
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          SOUTH:  Oh fiery ones of Southern Power
                  Thus I invite you to this tower
                  I do summon, stir and call you
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          WEST:   Western ones of water's flow
                  Help to guard us here below
                  I do summon, stir and call you
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          NORTH:  Earthen ones of Northern fame
                  Bless and guard our Power's fane
                  I do summon, stir and call you

                  See these rites and guard this circle!
                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          %  The HPS shall move to each corner, and say, following each
          %  corner's crying as she moves to the next:

          HPS: So I cast and consecrate
               This Circle of the small and great:
               By Fin and Feather, Leaf and Tree,
               By Rock and Earth, by Land and Sea,
               By Fire and Water, Earth and Air,
               By the Lord, and Lady Fair!
               By Love and Joy and Work and Play,
               All things harmful cast away!
               By lightening's flash, and rain's soft fall,
               By the Power that made us all;
               By the Power that blesses Thee:
               (Cast the Circle: Blessed be!)

          %  On her return to the first corner she shall change the last
          %  line above, and say:

               The Circle's cast; and Blessed Be!

                                                                            1118

          %  The callers of the corners shall return their tools to the
             altar, and then shall join the circle at their corners.

                  --------------------------------------------------

          %  Here begins the Samhain Mystery:

          OLD KING: Thus I invoke the Lady White
                    To come to us this sacred night.
                    By Fin and Feather, Leaf and Tree,
                    I shall show you a Mystery!

          % Bard/Green Man and Maiden join hands, facing each other.
          % The Maiden speaks to the Bard/Green Man:

          MAIDEN: Lord of Life, hail Land-Master!
                  God of grain that grows and dies
                  Rising reborn, full of richness;
                  Fallow fields shall yet be fertile --
                  Spring sap runs as stirs your manhood
                  Bless barren earth, bear fruit again!

          % The Bard/Green Man speaks to Maiden:

          BARD/GREEN MAN: Snow-shoes striding, hail swift Huntress!
                          Wild one, free and willful Goddess
                          Bow and blade you bear beside you,
                          Finding food to fend off hunger --
                          Winter will not leave us wanting;
                          Give good hunting, grant us skill.

          %   The Old King moves to the West. The Crone moves to the
          %   North.

          HP: Cunning and art he did not lack
              But aye her whistle would fetch him back!

          OLD KING: Yet I shall go into a trout.
                    With sorrow and sighing and mickle doubt
                    And show thee many a merry game
                    Ere that I be fetch-ed hame!

          CRONE: Trout, take heed of an otter lank
                 Will harry thee close from bank to bank
                 For here come I in the Lady's Name
                 All but for to fetch thee hame!

          %   The Old King moves to the South. The Crone moves to the West.

          HP: Cunning and art he did not lack
              But aye her whistle would fetch him back!

          OLD KING: Yet I shall go into a bee
                    With mickle fear and dread of thee
                    And flit to hive in the Lady's Name
                    Ere that I be fetch-ed hame!

                                                                            1119

          CRONE: Bee, take heed of a red, red cock
                 Will harry thee close thru door and lock
                 For here come I in the Lady's Name
                 All but for to fetch thee hame!

          %   The Old King moves to the East. The Crone moves to the South.

          HP: Cunning and art he did not lack
              But aye her whistle would fetch him back!

          OLD KING: Oh, I shall go into a hare
                    with sorrow, sighing and mickle care
                    And I shall go in the Lady's Name
                    Aye, until I be fetch-ed hame!

          CRONE: Hare, take heed of a swift greyhound
                 Will harry thee all these fields around
                 For here come I in the Lady's Name
                 All but for to fetch thee hame!

          %   The Old King moves to the North. The Crone moves to the East.

          HP: Cunning and art he did not lack
              But aye her whistle would fetch him back!

          OLD KING: Yet I shall go into a mouse
                    And haste me unto the Miller's House
                    There in his corn to have good game
                    Ere that I be fetch-ed hame!

          CRONE: Mouse, take heed of a white she-cat
                 That never was baulked of mouse nor rat
                 For here come I in the Lady's Name
                 And -thus- it is I fetch thee hame!

          %   Crone walks to Old King and takes his hand. He falls as if
          %   dead.

          HPS: Cunning and art he did not lack
               But aye Her Song has fetched Him back!

               Summer's gone, the Lady reigns
               And Winter has returned again!

          %   Maiden wets her hands with water from the Cauldron, and
          %   sprinkles it on the Old King, who comes to life again.

          OK: Cunning and art I do not lack
              But aye Her Cauldron will bring me back!

          %   The Crone and Old King shall join hands, facing each other,
          %   and say:

              Note: These Norse style verses were taken from a file I got
                    (I think) from Paul Seymour. Don't know who author is.

                                                                            1120

          CRONE: One-eye, Wanderer, God of wisdom,
                 Hunt-lord, hail, who leads the hosting!
                 Nine nights hanging, knowledge gaining,
                 Cloaked at crossroads, council hidden.
                 Now the night, your time, is near us --
                 Right roads send us on, Rune-winner.

          OLD KING: Every age your eyes have witnessed;
                    Cauldron-Keeper, hail wise Crone!
                    Rede in riddles is your ration --
                    Wyrd-weaver at the World-tree's root.
                    Eldest ancient, all-knowing one,
                    Speak unto us, send us vision!

          %   Here the HPS should say:

          HPS:  We remember  our dead;  our loved  ones gone  to the  Summerland
          before
               us. Give them peace and joy.

          ALL: Blessed be!

          %   Here ends the Samhain Mystery.

                  ----------------------------------------------------
          %   A normal cone-of-power may be raised, for growth and healing:

          HPS: In a ring we all shall stand
               Pass the Power, hand to hand.

          HP: As the season turns again
              Power flows from friend to friend

          HPS: Pass the Power, hand to hand
               Bless the Lady, bless the Land

          HP: Bless the Lord, and bless the Skies
              Bless the Power that never dies!

          %   The above four verses should be repeated three times, or as
          %   many times as needed, and the HPS shall then say:

          HPS: By Fin and Feather, Leaf and Tree:
               Let the Power flow out and free!

          %   All should release, at this point.

                  ------------------------------------------------------

          %   Any needed coven business may be transacted here.

                  ------------------------------------------------------

          %   The Circle is opened:
 
          HPS: Thus I release the East and West
               Thanks to them from Host to Guest
               Thus I release the South and North
               With "Blessed Be' I send them forth!
               The Circle's open, dance we so
               Out and homeward we shall go.
               Earth and Water, Air and Fire
               Celebrated our desire.
               We think of those in Summerland
               Who dance together, hand in hand.
               By Fin and Feather, Leaf and Tree,
               Our circle's done; and Blessed Be!

          COVEN: Blessed Be!

          %   All spiral dance out from the Circle, led by HP and HPS.

                  ******************************************************

 

 

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                           CELTIC STUDIES ANNOTATED BIBLIOGRAPHY
                           Notations c. 1991/1992 Erynn Darkstar.

          The following books, articles, papers and ephemera are in my personal
          collection are photocopies.  Annotations will contain notes regarding
          the format of the material, my general comments or impressions as to
          copy  quality or the  usefulness of the material  for a Pagan practit-
          ioner.

          C - cloth binding
          T - trade paper
          M - mass paper
          P - photocopy
          S - spiral bound
          A - article
          E - ephemeral material of some sort, e.g. cards, charts, etc.

          244 entries as of April 18, 1992.

          --  Basic  Irish for  Parents,  (Institiuid Teangeolathochta  Eireann,
          1985) P,  gover language  course  for parents  with children  learning
          Gaelic.  Incomplete.

           -- Britannia After the Romans; Being an Attempt to
          Illustrate the Religious and Revolutions of That Province in the Fifth
          and Succeeding  Centuries.  (Henry G.  Bohn,  London, 1836)  C,  uncut
          pages.  An early  examination of Celtic mythology  and society with  a
          critical and discerning eye for bullshit.

           -- Do Ghabh.laibh Arend, (no pub data available)
          PS, vol 1 of possibly 4 or 5. English text and translation.
          Covers the beginning of the world to the invasio the Sons of M.l. --

          Focl.ir P.ca  English-Irish Irish-English  Dictionary  (An G.m,  Baile
          Atha Clia T, pocket dictionary.

          -- The Birth of Merlin : A Comedy Attributed to William Shakespeare &
          William R (Element Books,  Longmead 1989) T, commentary by  RJ Stewart
          and others. More of Stewart's "Merlinology".

          Bain,  George, Celtic  Art :  The Methods  of Construction  (Dover, NY
          1973) T, an introduction to constructing knotwork designs.

          Bartrum, P.  C., Tri Thlws Ar  Ddeg Ynys Brydain :  The Thirteen Trea-
          sures of Brit  (Etudes Celtiques,  1963) AP,  a discussion  of the  13
          Treasures, some original te from Welsh with English translation.

          Bleakley, Alan, Fruits of the Moon Tree : The Medicine Wheel &
          Transpersonal Psychology (Gateway Books, Bath 1988) T, Jungian/Graves-
          ian psychobabble based in tree-lore.

          Bodmer, Frederick,  The Loom of Language :  An Approach to the Mastery
          of  Many Languages (Norton, NY1985)  T, reprint of  1944 edition. Lin-
          guistics, touches on  Celtic languages among others in the Indo-Europ-
          ean group.

          Bonwick, James, Irish Druids and Old Irish Religions (Dorset 1986) C,
          reprint o edition.

                                                                            1134

          Bord, Janet & Colin, Earth Rites (Grenada Publishing, London 1982) C,
          book club by arrangement with publisher.  Fertility folklore and
          archaeology.

          Bord, Janet & Colin, Sacred Waters : Holy wells and water lore in
          Britain and I (Grenada Publishing, London 1985) C, folklore and site
          gazetteer of wells and springs.

          Bord, Janet & Colin, The Secret Country (Walker and Co, NY 1976) C,
          folklore, l UFO's and mysterious sites.

          Borvo, Alan, Le Grand Oracle Celtique d'Alan Borvo (Grimaud, nd) ET,
          card deck, layout chart and booklet in French and English.  Unusual
          three-suit and Major Arcana structure.

          Breathnach, Breand.n, Folk Music and Dances of Ireland (Mercier Press,
          Dublin 1 T, reprint of 1971 edition.  Brief history of folk music and
          dance with some sa scores.

          Breatnach, Liam, The Cauldron of Poesy, (Eriu #32, 1981) AP, Irish and
          English dealing with internal "cauldrons" and possibly a meditative or
          yogic system.  G glossary appended.

          Breeze, David J. and Brian Dobson, Hadrian's Wall (Pelican/Penguin,
          Middlesex  1 M,  b/w photo plates.   An archaeological  survey of Had-
          rian's Wall and the sites deities associated with it.

          Briggs, Katherine M, A Dictionary of British Folk-Tales (Indiana
          University Pre Bloomington 1970) C, vols 1-4 of 4 vols.  1 and 2 are
          Folk Narratives, 3 and 4 Folk Legends.  No real indexing or table of
          contents, so things are difficult to locate.

          Briggs, Katherine M. The Fairies in English Tradition and Literature
          (Bellew Pu London 1989) T, reissue of 1967 edition. Celtic and later
          British lore.

          Bromwich, Rachel, Celtic Dynastic Themes and the Breton Lays (Etudes
          Celtiques,  AP,  a discussion  of  kingship and  successsion  with the
          figure of Sovereignty outlined.

          Bromwich, Rachel, Trioedd Ynys Prydein :  The Welsh Triads (University
          of Wales Cardiff,  1961) P,  translation and discussion  of the  Welsh
          Triads.  Welsh  and English. Four pages in the  indexes and supplemen-
          tary material on names are bad copies.

          Brown, Beth Phillips, A Celtic Daybook (White Pine Press, Fredonia NY
          1987) T, perpetual illustrated calendar with brief mythological
          commentary.

          Buchan, David, Scottish Tradition : A Collection of Scottish Folk
          Literature (R & Kegan Paul, Boston 1984) C, folk songs, drama and
          poetry.

          Byrne, Mary E & Dillon, Myles, T.in B. Fra.ch (Etudes Celtique, Paris,
          June 193 The Driving of Fr.ech's Cattle in English, with analysis.

                                                                            1135

          Calder,  George, Auraicept  na  n-.ces :  The  Scholar's Primer  (John
          Grant, Edinbur PS,  Irish and  English text and  translation from  the
          Book of Ballymote, and the Yellow Book of Lecan, with  the Ogham Tract
          and the Trefhocul.  Much not translated.  A primary medieval source on
          Ogham.  Fold-out facsimile pages illustrating Oghams.

          Cameron,  Anne, Tales of the Cairds  (Harbour Publishing, Madeira Park
          BC,  Canada 1989)  T,  fiction, myth.  Carmichael, Alexander,  Carmina
          Gadelica  :  Hymns and  Incantations  : Ortha  nan  Gaidheal (Scottish
          Academic Press,  var dates)  SP, have 1-5,  and in process  of gaining
          access to all 6 volumes. Scottish  Highland folk prayers and charms in
          Gaelic and English.

          Carr-Gomm, Philip, Elements of the Druid Tradition (Element Books,
          Longmead 199 T, inside look at a particular British Druidic order's
          workings.  About average terms of an occultist's knowledge of Celtic
          lore.

          Castleden, Rodney, The Wilmington Giant : The quest for a lost myth
          (Turnstone Wellingborough 1983) T, analysis of an English hill-figure.

          Cavendish, Richard, Prehistoric England (British Heritage Press, NY
          1983) C, archaeological gazetteer.

          Chadwick, Nora, Celtic Britain (Newcastle Publishing, North Hollywood
          1989) T, archaeology, history.

          Chadwick, Nora, The Celts (Penguin, Middlesex 1985) M, archaeology,
          history.

          Chadwick, Nora, Geilt (Scottish Gaelic Studies vol V, part II, Oxford
          1942) AP, analysis of sacred madness in Irish and Scottish tales.

          Chadwick,  Nora, Imbas Forosnai (Scottish Gaelic  Studies vol IV, part
          II, London AP, an  excellent discussion of Irish visionary  and divin-
          atory techniques.

          Caesar,  The Conquest of Gaul (Penguin, London 1984) M, translation by
          S. A. Han revisions by Jane Gardner.

          Caesar's Gallic wars.

          Chotzen, Th  M Th, Emain Ablach  - Ynys Avallach -  Insula Avallonis -
          Ile  D'Avalo (Etudes Celtiques, Paris  1948) AP, article  in French on
          the Isle of Apples.

          Coghlan, Ronan, Dictionary of Irish Myth and  Legend (Donards Publish-
          ing, Bangor 1979) T, brief compilation of the more familiar characters
          and places of Irish.

          Cole, Bryony & John, People of the Wetlands : Bogs, Bodies and
          Lake-Dwellers (T & Hudson, NY 1989) c, many photos & line drawings.
          Worldwide survey of bog finds and bodies, with significant material on
          Celtic finds. Archaeology, hist.

          Connellan, Owen, The Annals of Ireland, Translated from the Original
          Irish of t Masters. (Bryan Geraghty, Dublin 1846) P, poor copy
          throughout, dark and spotty. English-only translation of early annals,
          including numerous footnotes regarding the Tuatha d. Danann. Who did
          what to whom, and when.

                                                                            1136

          Cross,  Tom Peete and Clark Harris Slover, Ancient Irish Tales (Barnes
          &
          Noble, NJ 1988 reprint  of 1936 edition)  C, a good standard  English-
          -only translation of much mythic material.

          Cunliffe,  Barry, The  Celtic World  : An  Illustrated History  of the
          Celtic  Race, Culture, Customs and Legends  (Greenwich House, NY 1986)
          C, archaeology, mythology and brief discussion of modern legacy.  Many
          plates.

          Curtin, Jeremiah, Myths and Folk Tales of Ireland (Dover, 1975) T,
          unabridged r 1890 Myths and Folk-Lore of Ireland without introduction
          from original edition.

          Darkstar, Erynn, Ogham, Tree-Lore & The Celtic Tree Oracle : Part I
          (Preppie Bi Press, Seattle 1991) T, self-published compilation and
          reorganization of the first two Fireheart articles on Ogham and Irish
          tree-lore.

          Darkstar, Erynn, Ogham, Tree-Lore and The Celtic  Tree Oracle: Search-
          ing for Roots (Ouroboros, Roskilde Denmark various dates) A, Manteia :
          A magazine  for the  mantic arts  #3, #4,  #6.  Parts  1, 2  & 3  of a
          projected 7-part series.

          Darkstar, Erynn,  Ogham, Tree-Lore and  The Celtic Tree  Oracle (Fire-
          heart, 1991) 1 of projected 5-part series.

          Davidson, HR Ellis, Myths and Symbols in Pagan Europe : Early
          Scandinavian and Celtic Religions (Syracuse University Press, Syracuse
          1988) T, archaeology and folklore.

          Davis, Courtney, Celtic Iron-On Transfer Patterns (Dover, NY 1989) T,
          only artwork.

          Davis, Courtney, The Celtic Tarot (Aquarian, Wellingborough 1991) ET,
          accompany book by Helena Patterson.  Nice Tarot deck artwork, but the
          book is really abysmal.  Has one of those stinky plastic casette
          keepers.

          de  Santillana, Giorgio  and Hertha  von Dechend,  Hamlet's Mill  : An
          Essay  Investigating the  Origins of  Human Knowledge  and its  Trans-
          mission Through Myth 2ed (David R. Godine, Boston 1983)

          de Troyes, Chr.tien, Arthurian Romances, Including Perceval, (Everyman
          Library, Charles E. Tuttle & Co, Rutland VT 1991) T, translation by D.
          D. R. Owen.  A good translation of some of the original Arthurian
          material.

          Dillon,  Myles &  .  Cr.in.n, Donncha,  Teach  Yourself Irish  (Random
          House, NY  1987 confusing language  course in the  "Teach Yourself..."
          series.

          Dillon, Myles, Early Irish Literature (University of Chicago Press,
          Chicago 194 summary of many mythic themes by an acknowledged expert in
          the field.

          Dillon, Myles,  The Cycles  of  the Kings,  (Oxford University  Press,
          London 1946)  compilation of  English-only translations of  King Cycle
          tales.

                                                                            1137

          Doan, James E., Sovereignty Aspects in the Roles of Women in Medieval
          Irish and Society (Northeastern University, Boston 1984) P, Irish
          Studies Program working paper.

          Doan,  James  E., Studies  in  Welsh  Arthurian Romance:  Peredur  and
          Trystan  (Northeastern  University,  Boston  1990)  P,  Irish  Studies
          Program working paper. Dobbs, ME, Altromh Tighi da Medar : The Foster-
          age of the  House of the  Two Goble (Zeitschrift  Fur Celtische  Phil-
          ologie, NY  1930, Band XVIII)  AP, tale in  Irish a English  featuring
          Manann.n mac Lir and others of the S.dhe.

          Dorson, Richard M (ed), Peasant Customs and Savage Myths : Selections
          from the British Folklorists, 2 vols (University of Chicago Press,
          Chicago 1968) C, Discussions of and excerpts from the works of
          influential British folklorists.

          Duval, Paul-Marie, Obesrvations sur le Calendrier de Goligny, III
          (Etudes Celti 1963) AP, French article (third in a series) on the
          Coligny Calendar.

          Dwelly, Edward, Faclair Gaidhlig gu Beurla le Dealbhan : Dwelly's
          Illustrated G English Dictionary (Alexander MacLaren & Sons, Glasgow
          1967) C, Scottish Gaelic, line illustrations

          Dyer, T. F. Thiselton, British Popular Customs, Present and Past;
          Illustrating and Domestic  Manners of the People :  Arranged According
          to the Calendar of the Year (George Bell & Sons, London 1876) C,
          calendrical lore and folk- celebrations from England, Wales, Cornwall,
          Mann, Ireland and Scotland. Very good early source.

          Easpaig, Donall MacGiolla, Noun + Noun Compounds in Irish Placenames
          (Etudes Celtiques, Paris 1981) AP, discussion of elements of place
          names.

          Ellis, Peter Berresford, A Dictionary of Irish Mythology (Oxford
          University Pre 1987) T, a good reference by a known Cornish-language
          linguist.

          Evans, E. Estyn, Irish Folk Ways (Routledge & Kegan Paul, London 1988)
          T, discu of folk tools and country life.

          Evans, E. Estyn, The Personality of Ireland : Habitat, Heritage and
          History  (Ca  University Press,  London  1973)  P, double-sided  copy.
          Brief anthropological stu of Irish personality as developed within the
          context of the land and its history.

          Evans-Wentz, WY, The Fairy Faith  in Celtic Countries (Citadel  Press,
          NY 1990) T reprint of 1911 edition.  Folklore concerning the s.dhe.

          Faraday, W, Druidic Triads : The Wisdom of the Cymry (Sure Fire Press,
          Edmonds  1984)  T,  unsourced triads  in  English.  Probably from  the
          Barddas.   Ferguson, Samuel, Ogham Inscriptions  in Ireland, Wales and
          Scotland (David Doug  Edinburgh 1887) P, a listing  and interpretation
          of many of the inscriptions of Ogham from Celtic lands.

          Fleetwood,  John, History of Medicine  in Ireland (no  pub data avail-
          able) P, chap "The Pre-Christian Era".

          Flower, Robin, The Irish Tradition  (The Clarendon Press, Oxford 1947)
          P, a good primer on Irish folklore and tales, and the Irish literary

                                                                            1138

          traditions.

          Ford,  Patrick K, The Mabonogi and Other Welsh Medieval Tales (Univer-
          sity of  Cal Press,  Berkeley 1977)  T, one of  the best  translations
          available.

          Fortune, Dion, Avalon of the Heart (Samuel Weiser, NY 1971) C, reprint
          of 1934 Pagans, Joseph of Arimathaea and Atlantean priesthoods.

          Fox, Robin, The Tory Islanders : A People of the Celtic Fringe
          (Cambridge Unive Press, London 1978) C, an excellent study of the past
          and present culture of To Isle, including some very interesting notes
          about Balor.

          Gantz, Jeffrey, Early Irish Myths and Sagas (Penguin, London 1988) M,
          good tran of  several Irish  tales and some  poetry. Geoffrey of  Mon-
          mouth,  History of  the Kings  of Britain  (E. P.  Dutton, NY  1958) M
          standard reference in the field. Sebastian Evans translation, revision
          by Char Dunn.

          Gerschel, Lucien, L'Ogam et le Nombre : Pr.histoire des Caract.res
          Ogamiques (Et. Celtiques, 1962) AP, French article on the Ogham and
          numbers/tally systems.

          Gerschel, Lucien, L'Ogam et le Nom (Etudes Celtiques, 1963) AP, French
          article apparently regarding Ogham and masons's marks.

          Gmelich, Sharon ed. Irish Life and Traditions (Syracuse University
          Press, Syrac T, analysis of impact of tradition on modern Irish life.

          Gomme, Alice B, The Traditional Games of England, Scotland and Ireland
          (Thames Hudson, NY 1984) T, 2 vols in 1 originally printed in 1894 and
          1898.  Words and music to children's games, rules for adult's games.
          Interesting survivals of P influence.

          Graves,  Robert, The White Goddess (Farrar, Strauss & Giroux, NY 1966)
          T,  amended edition  of  1948 printing.  Mythic history  reinterpreted
          through poetry.

          Gray, Elizabeth A, ed. Cath Maige Tuired : The Second Battle of Mag
          Tuired (Iri Society, Leinster 1982) PS, Irish and English text and
          translation. Excellent and commentary. This press is noted for its
          scholarly work.

          Green, Miranda, The Gods of the Celts (Barnes & Noble, Totowa NJ 1986)
          C, archaeological analysis of deific types.

          Gregory, Lady Augusta, Cuchulain of Muirthemne (Colin Smythe Ltd,
          Gerrards Cros 1976) T, reprint of 1902 edition.  The first accessible
          English  translation of  stories of  Cuchulain, the  T.in and  the Red
          Branch tales.

          Gregory, Lady Augusta, Visions & Beliefs in the West of Ireland (Colin
          Smythe  L Gerrards Cross 1979)  T, reprint of  1920 edition. Folktales
          and anecdotes collected over 20 years.

          Gwynn,  Edward,  Poems From  the  Dindshenchas  (Royal Irish  Academy,
          Dublin 1900) P Todd  Lecture Series Vol VII. Geographic  origin poetry
          in Irish and English.

                                                                            1139

          Gwynn, Edward, The Metrical Dindshenchas (Royal Irish Academy, Dublin
          1903) P,  Todd Lecture Series  Vol VIII.   Part I  of 5(?)  Geographic
          origin poetry in Iris and English.

          Haggard, H Rider, A  Farmer's Year (The Cresset Library,  London 1987)
          T, reprint 1899 edition.  Diary touching briefly on aspects of English
          folklore and custom.

          Hartley, Christine, The Western Mystery Tradition (Aquarian, London
          1968) T, considered a "classic" by some occultists, it is for the most
          part more Atlantis and space-aliens.

          Hartley, Dorothy, Lost Country Life : How English country folk lived,
          worked, thatched, rolled fleece, milled corn, brewed mead... (Pantheon
          Books, NY 1979) T, folk life in England and Wales.

          Hastings, James ed. Encyclopaedia of Religion and Ethics (Charles
          Scribner's So nd) AP, poor copy quality. Excerpts on the Celts by
          various authors: Ancestor- Worship and Cult of the Dead; Art; Blest,
          Abode of the; Calendar; Celts; Druids Dualism; Ethics and Morality;
          Fairy; Festivals and Fasts; Feinn Cycle; Head; Ma (Introductory)
          (Celtic); May, Midsummer; Stones (Introductory and Primitive); Stone
          Monuments (Rude); Sun, Moon and Stars (Primitive) (Celtic);
          Transmigration (Introductory and Primitive) (Celtic).

          Hawkes, Christopher & Jacquetta, Prehistoric Britain (Pelican, Middle-
          sex 1952) reprint of 1937 edition.  Archaeology.

          Hawkes, Jacquetta, A Guide to the Prehistoric and Roman Monuments in
          England an Wales (Abacus, London 1978) T, reprint of 1951 edition.
          Archaeological gazetteer.

          Heaney, Seamus, Sweeney Astray : A version from the Irish (Farrar,
          Strauss & Gi NY 1985) T, poetry based on traditional poetry of Buile
          Suibhne, the Frenzy of Sweeney.

          Henry, PL, The  Cauldron of Poesy, (Studia  Celtica #14/15, 1979/1980)
          AP,  Irish English  of a  text dealing  with internal  "cauldrons" and
          possibly a meditative or yogic system.

          Hoover, Tracey, The Celtic/Druid Tarot (a privately printed work in
          progress - yet) E, discussion of the possibilities of a Celtic/Druidic
          Tarot system.  Grav based.

          Hubert, H, The Greatness and Decline of the Celts (Constable Press,
          London 1987 History of Civilization series. Volume 2 of 2. Originally
          published in 1934. Archaeology, history.

          Hubert, H, The Rise of the Celts (Constable Press, London 1987) C,
          History of Civilization series. Volume 1 of 2. Originally published in
          1934.  Archaeolog history.

          Hughes, Thomas, The Scouring of the White Horse (Allan Sutton,
          Gloucester 1989)  reprint of  1859 edition.   An account of  the White
          Horse of Uffington's yearly cleansing festival of 1857.

          Hull, Vernam, Cairpre mac Edaine's Satire Upon Bres mc Aladain
          (Zeitschrift F.r Celtische Philologie, NY 1930, Band XVIII) AP, Irish
          and English text of the Satire.

                                                                            1140

          Hull, Vernam, L.m D.oraid, (Zeitschrift F.r Celtische Philologie, NY
          1930, Band AP, notes on the phrase "the hand of a hostile stranger."

          Hull,  Vernam, The Four Jewels  of the Tuatha  d. Danann, (Zeitschrift
          F.r Celtisc Philologie,  NY 1930,  Band XVIII) AP,  discussion of  the
          Treasures and Irish and English text from the Lebor Gab.la.

          Hull, Vernam, Cause of the Exile of Fergus mac Roig, (Zeitschrift F.r
          Celti Philologie, NY 1930, Band XVIII) AP, Irish and English text from
          the Book of Leinster.

          Hutton, Ronald, The  Pagan Religions  of the Ancient  British Isles  :
          Their Nature  Legacy (Blackwell, Oxford 1991)  C, well-written, inter-
          esting,  and (surprisingly familiar with at least some of the neoPagan
          movement.   He concludes that there no  such thing as a Pagan survival
          anywhere in the British Isles. Strictly archaeology-based.

          Ingalls, Jaquelin, Moon, Sun and Stars : An Accurate Solution of the
          Sickbed  of Cuchulainn as a  Nature Myth (thesis,  University of Wash-
          ington, Seattle 1950) P, examination of the Sickbed as a description
          of an eclipse and Celtic star-lore.

          Jackson, Kenneth Hurlstone ed. A  Celtic Miscellany (Penguin, NY 1971)
          M, reprin 1951 edition.  Excerpts from Celtic tales and poetry in Eng-
          lish.

          Jackson, Kenneth Hurlstone,  The Oldest Irish  Tradition: A Window  on
          the  Iron Ag (Cambridge University  Press, Cambridge 1964)  P, text of
          the  1964 Rede Lecture.  Discussion of Pagan Iron  Age elements in the
          Irish tales.

          Jackson, Kenneth, Language  and History in Early  Britain (The Univer-
          sity Press o Edinburgh, Edinburgh 1956) C, hardcore linguistics.

          Jackson, Kenneth, The Gododdin : The Earliest Scottish Poem (Edinburgh
          Universi Press,  Edinburgh 1978)  M, reprint  of 1969 edition.  Trans-
          lation  and analysis,  b the poem  is spread throughout  the book, not
          printed as a whole.

          Jekyll, Gertrude, Wood and Garden : Notes and Thoughts, Practical and
          Critical, Working Amateur (The  Ayer Company, Salem NH 1983  - reprint
          of  1899) P, chapter "December"  which contains a  reference to a gar-
          dener's notched writing system vaguely resembling an Ogham.

          Jones, Gwyn & Thomas, The Mabinogion (Everyman's Library, NY 1974) C,
          reprint o 1949 translation.

          Kinsella, Thomas, The Tain (University of Philadelphia Press,
          Philadelphia 1985 translation of the Tain Bo Cuailnge with brush & ink
          illustrations by Louis le Brocquy.

          Kirk, Robert, The Secret Common-Wealth (Folklore Society, Cambridge
          1976) C, ed Steward Sanderson.  Compilation of manuscripts dating from
          the period of approx 1644.  Highland folklore concerning witches and
          fairies.

          Knott, Eleanor, An Introduction to Irish Syllabic Poetry of the Period
          1200 - 1 (Dublin Institute for Advanced Studies, Dublin 1957) P, poor
          copy quality. English description of metres and poetry in Gaelic with
          some notations.

                                                                            1141

          Knowlton, Derrick, The Naturalist in Scotland (David & Charles, London
          1974) C, photo plates, line drawings.  A brief guide to the flora and
          fauna of  Scotland. Little folklore, but  much interesting information
          on location and habitat of na and imported animals and plants.

          Ledwich, Dr. Antiquities of Ireland (Dublin 1804) P, reprint of 1792
          edition.  copy. Antiquarian notes and speculation.  Lehmann, RPM & WP,
          An Introduction to  Old Irish (University  of Texas Press, Aus  nd) P,
          poor  quality copy. Works through  the text of  Scela Mucce Meic Datho
          and some poetry.

          Lehmann, Ruth P, "The Calendar of the Birds" and "A Grave Marked With
          Ogam" : T Problem Poems from the Book of Leinster (.tudes Celtique,
          Paris 1980) AP, poetry and analysis in Irish and English.

          Lethbridge, TC, The Legend of the Sons of God (Routledge & Kegan Paul,
          Boston 1 T, megalithic figures and space aliens.

          Lethbridge, TC, Gogmagog : The Buried Gods, (Routledge & Kegan Paul,
          London 195 P, story of Lethbridge's dig on buried hill-figures and a
          study of related "gia tales.

          Linguaphone Institute, C.rsa Gaelige (London, 1974) PE, Irish language
          instruct vols and cassettes.

          Littleton, C. Scott,  The New Comparative Mythology :  An Anthropolog-
          ical  Assessm  the Theories  of  Georges Dum.zil,  3ed  (University of
          California Press,  Berkeley 1982)  T, excellent overview  of Dum.zil's
          material, which includes references to works on Celtic mythology.

          Logan, James, The Scottish Gael; or Celtic Manners, as Preserved Among
          the Highlanders ... 5ed (S. Andrus & Son, Hartford nd) P, the chapter
          "Of the Knowledge of Letters Among the Celts"

          Logan, Patrick, Irish Country Cures (Appletree Press, Belfast 1981) T,
          folk med herbology.

          Lyle, Emily B, Dumezil's Three Functions and Indo-European Cosmic
          Structure (publication data unknown, 1982) P, notes and discussion of
          God/Goddess roles i IE structure.

          MacAlister, RA Stewart, The Secret Languages of Ireland : with special
          referenc origin and nature of the Shelta language (University Press,
          Cambridge 1937)  PS,  good modern  anlaysis  of Ogham  and  "Oghamized
          Irish".

          MacAlister, RAS, Corpus Inscriptionum Insularum Celticarum (Coimisi.n
          L.imhscr.bhinn. Na h.ireann, Dublin 1949) P, 2 vols.  An attempt to
          catalogue a of the  stone inscriptions and some inscribed  archaeolog-
          ical  finds  in Ireland.  Reviewed in  Speculum  as terribly  poor and
          incomplete, but a gallant effort.

          MacAlister, RAS, The Archaeology of Ireland (Nethuen & Co, Lodon 1928)
          P, the chapters on Ogham & title page.

          MacAlpine, Neil & Mackenzie, John, Gaelic-English and English-Gaelic
          Dictionary (Gairm Publications, Glasgow 1979) C, formerly "MacAlpine's
          Pronouncing Gaelic Dictionary". Scottish Gaelic.

          MacCana, Proinsias, Celtic Mythology (Hamlyn, London 1970) C, overview

                                                                            1142

          of mythological themes and personalities.

          MacCulloch,  John Arnott  and M.chal,  Jan, Mythology  of All  Races :
          Volume 3,  Cel and Slavic (Cooper  Square Publishers, NY  1946) C, two
          volumes  bound as one; Celtic Mythology by MacCulloch and Slavic Myth-
          ology by  M.chal.  B/w plates,  colorized plate frontspiece.   Fair to
          good general overview with brief retellin certain sections of tales.

          MacCrossan, Tadhg, The Sacred Cauldron : Secrets of the Druids
          (Llewellyn, St. 1991) T, a sexist, racist look at "non-political"
          druidry.  Some useful information but mostly either bad or dangerous
          advice, like a ritual that includes giving honey to a newborn
          (potentially deadly).

          MacFirbis, Duald, On the Fomorians and the Norsemen (Det Norske
          Historiske Kildeskriftfond, Bogrykkeri 1905) P, trans by Alexander
          Bugge.  Text compiled approx. 1650.  Irish and English.  Equates the
          vikings with the mythical Formoi.

          MacKillop, James, Fionn mac  Cumhaill : Celtic Myth in  English Liter-
          ature  (Syrac University Press, Syracuse 1986) T, analysis of Fionn as
          a literary figure, from hero to buffoon.

          Mackinnon,  Roderick, Teach  Yourself Gaelic  (Hodder &  Stoughton, NY
          1985) M, a reasonable Scots Gaelic course from the "Teach Yourself..."
          series.

          MacLaren, James, MacLaren's Gaelic Self-Taught (Gairm Publications,
          Glasgow 198 revised 4th edition.  Scots Gaelic language course.

          Maclean, Charles, Island on the Edge of the World : The Story of St.
          Kilda (Tap Publishing Co, NY  1980) C, b/w photos.  The  evacuation of
          the St. Kilda Islanders.

          MacLeod,  Fiona, The Winged Destiny : Studies in the Spiritual History
          of the  Ga (Lemma  Publishing, NY 1974)  C, reprint  of 1904  edition.
          Pseudonym of William Sharp. Fiction, essays, myth/folklore.

          MacManus,  Seumas, The Story of  the Irish Race  (The Devon-Adair Com-
          pany,  Old  Greenwich CT  1974) C,  revision  of 1921  edition. Mythic
          history,  pseudo-history  and political  history  up to  approximately
          1944.

          Malory, Sir Thomas, Le Morte d'Arthur : A rendition in modern idiom by
          Keith Ba (Bramhall House, NY 1962) C, a passable modern rendition.
          Markale, Jean, Women of the Celts (Inner Traditions International,
          Rochester VT T, translated from 1972 French edition. Primary focus on
          Welsh and Breton, ver little discussion of Goddesses.
          Matthews, Caitl.n & John, Hallowquest : Tarot Magic and the Arthurian
          Mysteries (Aquarian, Wellingborough 1990) T, a magickal system to go
          with their Arthurian based Tarot deck.  Interesting but forced in many
          places.

                                                                            1143

          Matthews, Caitl.n & John, The Western Way : A Practical Guide to the
          Western My Tradition, Vol 1 The Native Tradition (Arkana, NY 1985) T,
          analysis of British and Celtic mythological material which states that
          Pagan deities are "unregenerate godforms".

          Matthews, Caitl.n & John, The Western Way : A Practical Guide to the
          Western My Tradition, Vol  2 The Hermetic Tradition (Arkana,  NY 1986)
          T, an expansion on vol 1 which insists that qabala and Egypto-Greek
          hermeticism is the True Wester Way.

          Matthews, Caitl.n, Arthur and the Sovereignty of Britain : King and
          Goddess in Mabonogion (Arkana, NY 1989) T, discussion of the Irish and
          Welsh concept of Sovereignty as feminine embodiment of the land.

          Matthews, Caitl.n, Mabon and the Mysteries of Britain : An Exploration
          of the Mabinobion (Arkana,  NY 1987) T, another Matthews  "occult book
          of the month club" publication.

          Matthews, Caitl.n, The Celtic Tradition (Element Books, Longmead 1989)
          T, volum "The Elements of..."  series. So-so introductory Celtic  myth
          and culture.

          Matthews,  John, Taliesin  :  Shamanism and  the  Bardic Mysteries  in
          Britain and Ir  (Aquarian, Wellingborough 1991)  T, better than  their
          average attempt. Good discussion of similarities between "shamanic"
          trance-techniques and aspects of "bardic mysteries."

          Matthews, John & Caitl.n, The Aquarian Guide to British and Irish
          Mythology (Aq  Wellingborough 1988) T, sketchy  and incomplete compen-
          dium of mythic figures.

          Matthews, John &  Caitl.n, The Grail Seeker's  Companion : A  Guide to
          the  Grail  Q  the Aquarian  Age  (Aquarian,  Wellingborough 1986)  T,
          compendium of people and places, with suggested magickal system.

          Matthews, John, The Arthurian Tradition (Element Books, Longmead 1989)
          T, a vol in "The Elements of..." series. Talks about the Matter of
          Britain without real talking much about the Pagan origins.

          McKenna, Lambert ed. Bardic Syntactical Tracts (Dublin Institute for
          Advanced S Dublin 1944) PS, notes on grammar and syntax in Irish, with
          some obscure notes and partial translations in English.

          McNeill, F. Marian,  The Silver Bough (Cannongate, Edinburgh  1989) M,
          vol 1 of 4 Scottish folk and calendrical lore.

          Megaw, Ruth & Vincent, Celtic Art : From its beginnings to the Book of
          Kells (T & Hudson, NY 1990) T, many plates. Archaeology, art history.

          Merrifield, Ralph, The Archaeology of Ritual and Magic (New Amsterdam
          Books, NY 1988) T,  excellent overview of the  archaeological evidence
          for magic and religi ritual in the British Isles and Western Europe.

          Meyer, Kuno, Hail Brigit : An Old-Irish Poem on the Hill of Alenn
          (Hodges, Figg Co, Ltd, Dublin 1912) P, a Dindsenchas poem about Brigid
          and the Hill of Ailenn Facing page Irish-English text & translation.

          Meyer, Kuno, Selections from Ancient Irish Poetry, (Constable & Co,
          London 1911 translations of Irish poetry from different periods.

                                                                            1144

          Meroney, Howard, Early Irish Letter-Names (Speculum, Vol XXIV, No. 1,
          Jan. 1949 Cambridge, MA) PA.  Proposes the Ogham letter names to be
          "kennings" rather than a list of trees. Linguistics, history.

          Murphy, Gerard, Early  Irish Lyrics, Eighth to  Twelfth Century (Clar-
          endon  Press, 1970)  P, first  published in  1956. Poor  copy quality.
          Irish and English  text a  translation, analysis of  poetic metre  and
          traditions.

          Murray, Colin, Ephemera collection (Golden Section Order) EP.  Deck:
          Ogham Diviniation  Tree  Card Pack.  Charts: Directions  on Using  the
          Ogham; Ogham Divination Correspondence  Chart. Posters: Ogham Alphabet
          Cyphers; The Soli/Lunar Gaelic Year; The Tree Alphabet Beth Luis Nuin;
          The Triple Goddess; The  Golden Section; The Pilgrim Path  of Percival
          on the  Serpent of  Initiation t  Achieve the Grael  Quest; Four  Fire
          Festivals. Gravesian.

          Murray, Liz & Colin, The Celtic Tree Oracle : A System of Divination
          (St. Marti NY 1988) PE, cards and accompanying information booklet.
          Gravesian.

          Naddair, Kaledon, Ogham, Koelbren and Runic (Shamanic Divination
          Scripts) of Br and Europe (Private publication, nd) P, 2 vols.  Poor
          quality copies, euro size paper. Heavily line illustrated. Very odd,
          lots of CAPITALS. Anti-Graves.

          Nagy, Joseph Falaky, The Wisdom of the Outlaw : The Boyhood Deeds of
          Finn  in  Ga  Narrative  Tradition (University  of  California  Press,
          Berkeley  1985) C, excellen analysis  of the Fenian  Cycle through the
          Macgnimartha Fionn  and its related material.   One of the best avail-
          able titles.

          New  Celtic  Review (London)  P,  periodical from  the  Golden Section
          Order.  Beltan double-size euro format, Beltaine 1984, euro paper.

          N. C.  Dobs, Maighr.ad, Tochomlad Mad  Miledh a hEspain i  nErind : no
          Cath  Taillt (.tudes  Celtique, Paris,  June 1936)  AP, The  Battle of
          Taillten  in Irish and Eng N. Ghr.d.,  M.ir.ad, Progress in Irish (The
          Educational Company, nd) T, basic Ir grammar and vocabulary.

          N. Sh.aghdha, Nessa, Catalogue of Irish Manuscripts in the National
          Library of Fasciculus I (Dublin Institute for Advanced Studies, Dublin
          1967) P, a partial cataloguing of Irish manuscripts.  Excellent source
          for translations available the publication date.

          Norton-Taylor, Duncan, The Celts (Time-Life Books, New York 1974) P,
          selected excerpts.

          O'Boyle, Se.n, Ogam, The  Poets' Secret (Gilbert Dalton, Dublin  1980)
          T, Ogham a method of musical notation.

          O'Corr.in,  Donnchadh,  Liam Breatnach,  and  Kim  McCone ed.,  Sages,
          Saints and Storytellers :  Celtic Studies in Honor of  Professor James
          Carney (An  Sagart/Maynooth, Naas  1989) P,  selected essays from  the
          work: Davies, The place of healing in early Irish society;

          McCone, A tale of two ditties: poet and sati Cath Maige Tuired;

          McManus, Runic and Ogam letter-names: a parallelism;

                                                                            1145

          O'Briain, Some material on Ois.n in the Land of Youth;

          O'Buachalla, Aodh Eangach and the Irish king-hero; O'Corr.in, Early
          Irish hermit poetry?;

          O'hAodha, The  lament of the Old  Woman of Beare; O'hUiginn,  Tongu do
          dia toinges mo thuath and related expressions;

          Picard, The  strange death  of Guaire  mac .ed.in; Sims-Williams,  The
          Irish geography of Culhwch and Olwen;

          Tristram,  Early modes  of  Insular expression;  Williams, Some  Irish
          plant names.

          O'Curry, Eugene, Lectures on the Manuscript Materials of Ancient Irish
          History Hinch & Patrick Traynor, Dublin 1878) PS, lectures at the
          Catholic University o Ireland in 1855 and 1856.  Excellent source
          material.

          O'D.naill, Niall, Folcl.ir Gaeilge-B.arla (Richview, Brown & Nolan,
          Baile Atha 1977) C, Irish Gaelic to English dictionary.

          O'Driscoll, Robert ed. The Celtic Consciousness (George Braziller, MY
          1987)  T, lectures, essays and articles from the Symposium on Celtic
          Consciousness presented at the University of Toronto in 1978.

          O'hOg.in, D.ith., Fionn mac Cumhaill : Images of the Gaelic Hero (Gill
          & MacMil Dublin 1988) P, selected sections with chapter notes.

          O'Murch., D.agl.n & P.draig, Briathra na Gaeilge : Regular and
          Irregular, (Fole Chuid, Bhaile  Atha Cliath nd) P, book  of verb forms
          for Irish Gaelic.

          O'Tuathail, Se.n, An Fiodhr.dh (privately printed, 1985) P, work on
          tree-lore a divination, with some annotations.

          O'Tuathail, Se.n, An Lebor Tosach  : or the Book of  Beginnings (priv-
          ately printed tale of Celtic origins.

          O'Tuathail, Se.n,  Canteanna na  Luise, (privately printed)  P period-
          ical.   Issues  Print quality fair  to poor.  Covers mostly  very bad.
          Primarily English with ab 1/3 written in Irish. Very useful material.

          O'Tuathail, Se.n, Duan Amhairghane : The Song of Amergin (privately
          printed 1984/1986) P, Irish and English reworking of the Song of
          Amergin.

          O'Tuathail, Se.n, Roscanna on Bhroguis Drum Damhghaire (privately
          printed  1988) Irish  and English  reworking of "Druid  Rhetorics from
          "The Siege of the Ridge of the Stag's Call".

          Parry-Jones,  D, Welsh  Legends  and Fairy  Lore (BT  Batsford, London
          1988) C, firs published in 1953. Folktales, legends.

          Pennick, Nigel, Ogham and Runic : Magical Writing of Old Britain and
          Northern E (Fenris Wolf, Cambridge 1978) P, euro size paper.  Brief
          discussion  of  Book of  Ballymote  and Leabhar  na  hUidrh. material.
          Obvious errors.

                                                                            1146

          Pennick, Nigel, Practical Magic in the Northern Tradition (Aquarian
          Press, Guil 1989) T, passing mention of Oghams. Relates some Celtic to
          Norse practices.

          Pennick, Nigel, Runestaves & Oghams (Runestaff Publications, Cambridge
          1985) P, size paper.  Only slight differences from Pennick 1978.

          Piggot, Stuart, Ancient Europe (Aldine Publishing Co, Chicago 1970) C,
          archaeol survey including proto-Celts and Celts.

          Piggot, Stuart, The Druids (Thames & Hudson, NY 1986) C, archaeology.

          Polunin, Oleg, A Concise Guide to the Flowers of Britain and Europe
          (Oxford Uni Press, NY 1987) T, color photo plates. Field guide to
          flowering plants and tre including the British Isles and Ireland.

          Porter,  Arthur Kingsley,  The Crosses  and  Culture of  Ireland (Arno
          Press,
          NY 197 Lectures on archaeology delivered at Metropolitan Museum of Art
          in 1930. History of the church in Ireland as reflected in monuments
          inscribed with cross.

          Power, Patrick C, The Book of Irish Curses (Mercier Press, Cork 1984)
          P, curses analysis with examples in Irish and English.

          Propp, Vladimir, Morphology of the Folktale, 2ed (University of Texas,
          Austin P Austin 1971) T, classic work on the structure and analysis of
          folktales and the themes. Translated by Laurence Scott, revised by
          Louis A. Wagner.

          Propp, Vladimir, Theory and History of Folklore, (University of
           Minnesota Press Minneapolis 1984) T, a collection of essays and other
           works on the development and history of oral traditions and lore.
           Translated by Ariadna Y. Martin and Richard P. Martin.

          Ragan, Michael, The Runes of Ancient Ireland : R.n n. Erenn Seanda
           (Runestone Publications, Dilsboro IN, 1987) S, Gravesian vaguely
           Ogham-based "Irish" runic system.

          Rees,  Alwyn  and  Brinley, Celtic  Heritage  :  Ancient  Tradition in
          Ireland and Wal (Thames & Hudson, NY 1989) T, reprint of 1961 edition.
          Probably the best popular  analysis of insular Celtic myth  & folklore
          available.

          Renfrew, Colin, Before Civilization : The Radiocarbon Revolution and
          Prehistori Europe (Alfred A. Knopf, NY 1975) C, archaeology of
          megalithic monuments.

          Renfrew, Colin, The Origins of Indo-European Languages (Scientific
          American,  Oc 1989) AP, a  new linguistic theory  offering a different
          date for the Celtic sett of Ireland and the British Isles.

          Rhys, John, Celtic Folklore, Welsh and Manx (Clarendon Press, Oxford
          1901) PS, volume 1 of 2.

          Richardson, Alan & Hughes, Geoff, Ancient Magicks for a New Age :
          Rituals from Merlin Temple, The Magick of the Dragon Kings (Llewellyn,
          St. Paul 1989) T, magickal diaries and discussion of contact with the
          "Merlin current".

                                                                            1147

          Rolleston, TW, Celtic Myths and Legends (Avenel Books, NY 1986) C,
          volume in th "Myths and Legends" series.  Facsimile of an earlier
          edition, probably no later 1935-1940.  Mythology of Ireland and Wales.

          Ross, Anne & Robins, Don, The Life and Death of a Druid Prince : The
          Story of L Man, an Archaeological Sensation (Summit Books, NY 1989) C,
          archaeology.  Interesting  analysis of  the  Celtic  "threefold death"
          theme.

          Ross,  Anne, Pagan Celtic Britain  : Studies in  Iconography and Trad-
          ition (Routle  Kegan Paul, London 1967)  PS, a classic source,  one of
          the best works by an expert in the field.

          Ross, Anne,  The  Pagan Celts  (Barnes  & Noble,  Totowa  NJ 1986)  C,
          formerly Everyd Life  of the  Pagan Celts.  Archaeology and  anthropo-
          logical analysis.

          Sapir, Edward, Culture, Language and Personality : Selected Essays
          (University California Press, Berkeley 1958) M, essays on linguistics
          and culture, edited b David G. Mandelbaum.  Influential linguistic
          theories regarding the origins of thought, religion, and myth in
          language structure.

          Saul,  George  Brandon, Traditional  Irish  Literature  and Its  Back-
          grounds: A Brief  Introduction (A Revision of The  Shadow of the Three
          Queens),  (Bucknell  University  Press, Lewisburg  1970)  P,  history,
          mythology, literature.

          Seymour, St. John D, Irish Visions of the Other-World : A Contribution
          to the S Medi.val Visions, (Society for Promoting Christian Knowledge,
          London 1930)  P, reasonably good  material, excellent chapter  on imm-
          rama.

          Sharp, Cecil J & MacIlwaine, Herbert C, The Morris Book (EP Publishing
          Ltd, Eas  Ardsley 1974) C,  parts 1-3 of 5.  Morris dance instructions
          and music.

          Sharp, Cecil J & MacIlwaine, Herbert C, The Morris Book (EP Publishing
          Ltd, Eas Ardsley 1974) C, parts 4 & 5 of 5. Morris dance instructions
          and music.

          Sharp, Cecil J, Sword Dances of Northern England (EP Publishing Ltd,
          East Ardsl 1978) C, 3 vols bound as one.  Sword dance instructions and
          music, folklore commentary.  Also includes the Horn Dance of Abbotts
          Bromley.

          Simpson, Jacqueline, Gr.mr the Good, A Magical Drinking-Horn (.tudes
          Celtiques, 1963) AP, a comparison of Gr.mr with the Horn of Bran from
          Welsh mythology.
          Sjoestedt, Marie-Louise, Gods and Heroes of the Celts (Turtle Island
          Foundation Berkeley 1982) T, trans by Myles Dillon. Original French
          publication in 1940. highly respected classic.
          Skelton, Robin and Margaret Blackwood, Earth, Air, Fire, Water :
          Pre-Christian Pagan Elements in British Songs, Rhymes and Ballads
          (Arkana, London 1990) T, English-only poetry with some commentary.
          Nothing unusual. Modern poetry is included.

          Spence, Lewis, Magic  Arts in Celtic Britain (pub  unknown - book out)
          C, better average book. Lots of good information.

                                                                            1148

          Spence, Lewis,  The Minor Traditions  of British Mythology  (Rider and
          Co,  London C, survey  of "lesser" themes of British and  Celtic myth-
          ology.

          Spence, Lewis,  The Mysteries  of Britain (Health  Research, Mokelumne
          Hill   CA 197 interesting  but not necessarily  accurate mythology and
          druidry.

          Spence, Lewis, Myth and Ritual in Dance, Game and Rhyme (Watts & Co,
           London, 1947) C, some b/w photos. Survey of world ritual dance, games
           and rhyme, with fairly large listing of Celtic/English material.

           Spencer, Edmund, The Faerie Queene (Odyssey Press, NY 1965)  T, ed by
           Kellogg a Steele.  Books 1 & 2, with other poetry and commentary.

           Steel, Tom, The Life and Death of St. Kilda (Fontana/Collins Books,
           Glasgow 197 b/w photo plates. Anthropology. Another account of the
           evacuation of St. Kilda.

          Steinbeck,  John, The Acts of King Arthur and His Noble Knights (Aven-
          el,  NY 1982 also M, Del Rey 1976.  Reworking of Mallory.

          Stewart, RJ ed. The Book of Merlin : Insights from the first Merlin
           Conference, June 1986 (Blandford Press, NY 1987) C, essays on
           Merlinology and mythology.

          Stewart, RJ, Advanced Magical Arts (Element Books, Longmead 1988) T,
          western mysticism and "Celtic" archetypal forms.

          Stewart, RJ (Bob), Where is Saint George? : Pagan Imagery in English
            Folksong, (Blandford  Press, NY 1988) P, Pagan remains and qabbalism
          in  English folk music.

          Stewart,  RJ, The  Merlin  Tarot (Aquarian,  Wellingborough 1988)  TE,
          Tarot  deck an  explanatory book.  Illustrations  and deck  by Miranda
          Gray.  Places Merlin mythology on the qabalistic tree of life.

          Stewart, RJ, The Mystic Life of Merlin (Arkana, NY 1987) T,
           psychological analy Geoffrey of Monmouth's Vita Merlini.

          Stewart, RJ, The Prophetic Vision of Merlin (Arkana, NY 1987) T,
           psychological of Geoffrey of Monmouth's Merlin material.

          Stewart, RJ, The UnderWorld Initiation : A Journey Toward Psychic
           Transformatio (Aquarian, Guildford 1985) T, qabala with a thin veneer
           of "Celtic" and western mysticism focusing on ballads.

          Strett, Jakob, Sun and Cross : The development from megalithic culture
           to early Christianity in Ireland (Floris Books, London 1984) C,
           megalithic monuments and religious transformation in Ireland.

          Taylor, Isaac,  Greeks and Goths :  A Study on the  Runes (MacMillan &
          Co, London P, chapter on the Oghams only.

          Taylor, Timothy, The Gundestrup Cauldron, (Scientific American, March
           1992) A, article on the origins of the Gundestrup Cauldron, excellent
           clear photos of rarely seen panels.

                                                                            1149

          Taylor, Pat & Tony, The Henge : An Introduction to Keltrian Druidism,
           (Keltria, Minneapolis, 1990) P, introductory material for a neoPagan
           Druidic tradition.

          Thomas, NL, Irish Symbols of 3500 BC (Mercier Press, Dublin 1988) T,
            speculativ interpretation of New Grange and other megalithic symbols
          in Ireland. Thomas is absolutely certain of his analysis.

          Travis,  James, Early  Celtic Versecraft  : Origin,  Development, Dif-
          fusion  (Cornel University Press, Ithaca 1973) P, a scholarly study of
          the forms and rhythms of Celtic poetry and its spread through Europe.

          Turco, Lewis, The  New Book of Forms : A  Handbook of Poetics (Univer-
          sity    Press o  England, Hanover  NH 1986)  T,  book of  poetic forms
          including many ancient Celtic verse patterns and structures.

          Vansina,  Jan,  Oral Tradition  as  History  (University of  Wisconsin
          Press, Madison  not  directly  related to  Celtic,  but  an  excellent
          analysis of the use  and explor oral traditions. Useful  in recreating
          religious and mythic meanings.

          Vendryes, J, L'.criture Ogamique et Ses Origines (.tudes Celtiques,
           Paris, 1945 article on Ogham in French.  Discussion of basic source
           material.

          Ventura, Michael, Hear That Long Black Snake Moan (Whole Earth Review,
            Spring  1987) AP, rock, voudon  and some thoughts  on an interesting
          Irish connection.

          Wagner, H, Origins of Pagan Irish Religion (Zeitschrift f.r Celtische
           Philologi 1981) AP, in-depth examination of Manann.n.

          Watson, Alden,  The King, the  Poet and  the Sacred Tree  (.tudes Cel-
          tique,  Paris  1 AP,  discussion  of the  sacred tree  in  Pagan Irish
          religion.

          Watson, J.  Carmichael, Mesca  Ulad (Scottish  Gaelic Studies,  vol V,
          part I, Lond AP, translation of the Intoxication of the Ulstermen.

          Webster, Graham, Celtic Religion in Roman Britain (Barnes & Noble,
           Totowa NJ 19 C, formerly The British Celts and Their Gods Under Rome.
           Archaeology and paleo-ethnology. Whiting, Bartlett Jere ed.,
           Traditional British Ballads (Appleton-Century-Croft 1955) M, a small
            ballad  collection.  Wood, Juliette,  The  Elphin  Section of  Hanes
          Taliesin  (.tudes  Celtique, Paris  19  analysis of  a  Taliesin tale.
          Wood-Martin, W.
           G., Traces of the Elder Faiths of Ireland : A Folklore Sketch :
           Handbook of Irish Pre-Christian Traditions (Longmans, Green & Co,
           London 1902) P, 2 vols. Line drawings.  A wide-ranging collection of
           excellent materi including such obscurities as Irish sweat-house
           traditions. Woodman, P. C., A Mesolithic Camp in Ireland (Scientific
            American,  Vol. 245, No August 1981) AP, archaeology.  Some thoughts
          on a mesolithic site with notes regarding linguistics and the
            Indo-European origin of  the Irish. Wylie,  Jonathan, and David  Mar
          golin,  The Ring  of Dancers  : Images  of Faroese  Cu (University  of
          Pennsylvania  Press,  Philadelphia  1981)  C,   anthropological  study
          modern  and  historical aspects of  the Faroe Islands, an island group
          of  mixed  Norse/Celtic ancestry with a Norse language. Yeats, William
          Bulter, Mythologies (Collier, NY 1978) T, reprint of The Celtic The

                                                                            1150

          Secret  Rose,  Stories of  Red Hanrahan,  The Tables  of the  Law, The
          Adoration  of the Magi, and  Per Amica Silentia  Lunae. Yeats, William
          Butler, Irish Fairy and Folk Tales (Modern Library, NY nd) C,
                                     ERYNN    DARKSTAR

                                    LAST UPDATE: 4/18/92

                                                                            1151

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Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

                           CANDLEMAS (IMBOLC) RITUAL: 2 February
                                     -by the White Bard

          Materials:  a candle for each covener present.
                      a MAIDEN, dressed in white.
                      a Crown of Light, made from three, six, or nine
                          candles.
                      a BARD/GREEN MAN.
                      a DARK LORD, dressed in dark clothing, and holding a
                        dark cloak.

          %  The place of ritual should be set up, away from the
             gathered participants.
          %  It is more than a good idea to manage bathrooms and such like
          %  before the circle is closed. This Mystery is not something any
          %  of the participants should miss out on!
          The BARD should stand to the WEST, unless otherwise specified in the
          ritual.
            ---------------------------------------------------------------

          HPS: Go we now to the sacred place
               And stand within the sacred space
               Turn your minds to sacred things
               And dance with me unto the ring!

          %  HP and HPS lead the coven to the place of ritual by a
          %  spiral dance, ending in a circle around the altar. The
          %  cauldron should be at the south. The Bard/Green Man
          %  dances at the end of the line. A good song to sing here
          %  is "Lord Of The Dance."

          HPS: Come we forth, with the Spiral Dance
               Within the Lady's radiance
               To celebrate the Sun's rebirth
               To renew life, to warm the Earth

               Earth and Water, Fire and Air
               I invoke the Goddess there!
               This night we are Between the Worlds
               To celebrate the year unfurled!

          HP: Earth and Water, Fire and Sky
              I invoke the God on high
              This night we are Between the Worlds
              To celebrate the year unfurled!

          %   The corners shall be called thusly, that all may hear, but
          %   shall not be called until the HPS reaches that corner on her
          %   circumnabulation.

          EAST:   O Guardians of the Eastern Tower,
                  Airy ones of healing power
                  I do summon, stir and call you
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

                                                                            1152

          SOUTH:  Oh fiery ones of Southern Power
                  Thus I invite you to this tower
                  I do summon, stir and call you
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          WEST:   Western ones of water's flow
                  Help to guard us here below
                  I do summon, stir and call you
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          NORTH:  Earthen ones of Northern fame
                  Bless and guard our Power's fane
                  I do summon, stir and call you
                  See these rites and guard this circle!

                  Come to us and heed our call!
                  By the Power that made us all;
                  By the Power that blesses Thee:
                  Come to us; and Blessed Be!

          %  The HPS shall move to each corner, and say, following each
          %  corner's crying as she moves to the next:

          HPS: So I cast and consecrate
               This Circle of the small and great:
               By Fin and Feather, Leaf and Tree,
               By Rock and Earth, by Land and Sea,
               By Fire and Water, Earth and Air,
               By the Lord, and Lady Fair!
               By Love and Joy and Work and Play,
               All things harmful cast away!
               By lightening's flash, and rain's soft fall,
               By the Power that made us all;
               By the Power that blesses Thee:
               (Cast the Circle: Blessed be!)

          %  On her return to the first corner she shall change the last
          %  line above, and say:

               The Circle's cast; and Blessed Be!

          %  The callers of the corners shall return their tools to the
             altar, and then shall join the circle at their corners.

                                                                            1153

                  --------------------------------------------------
          %   Here begins the Candlemas (Imbolc) Mystery:
          %   The Maiden shall step forth, and say:

          MAIDEN: This is the time of Brigid, the Patron of Poets and Fire,
                  and of Healing.

          HPS: This is the time of new beginnings, when the Mother has become
               Maiden.

          HP:  The days  have  turned, and  grow longer,  and  the Sun-child  is
          growing
              to His strength.

          BARD/GREEN MAN: I have been a wave upon the sea,
                          And a spark in the firelight.

                          I have been a fish in the ocean.
                          I have been a Thought within a Word,
                          And a Word within a Deed.
                          I was cast away, and found again.

                          I have been made of flowers
                          And of cold steel and brass.
                          Fire and ice are alike unto me.

                          I have been the narrow blade of a sword
                          That kills without cutting.
                          And the Void is my homeland.

                          I have been in Caer Sidi
                          In the Spiral Castle of Glass.
                          And the letters on the Standing Stones
                          Are no secret from me.

                          I have been in Annwyn
                          And Tir na n'Og,
                          I have danced the Spiral Dance,
                          And drunk from the Hierlas at daybreak.

                          I have ridden beneath two ravens
                          And served in the kitchen,
                          And all places are alike unto me.

                          I have been a child
                          And now I come into my strength!

                          I invoke the Land, the dear Land,
                          the Earth our Mother!

                                                                            1154

          MAIDEN: The cycles of the Moon have taken their course, and I am
                  in my Maidenhood. The stars are kindled, and I dance in
                  their light.

          DARK LORD: Thy home is with me thru the long months of Winter, and the
                     Earth shall lie fallow and bare.

          %   The HPS shall then light the candles of the Crown of Light,
          %   and shall  approach the Maiden, who  is now standing in the  East,
          and
          %   place it upon her head.
          %   She shall now, in company with the  Bard/Green Man, circumnabulate
          the
          %   circle, and the coveners shall light their candles from her crown.
          %    The  Bard/Green Man shall  return to his  normal place within the
          circle
          %   and the Maiden shall place the Crown of Light on the altar.
          %    The Maiden shall  then approach the  Dark Lord, and  kneel before
          him,
          %   and he shall say:

          DARK LORD: As it always  is, always was, and always shall  be. Come to
          my
                     Kingdom.

          %    Here he  shall place  the dark cloak  around her, and  they shall
          retire
          %   to the West.
          %   Here ends the Candlemas Mystery.

            --------------------------------------------------------------------

          %   A normal cone-of-power may be raised, for growth and healing:

          HPS: In a ring we all shall stand
               Pass the Power, hand to hand.

          HP: As the Sun is given birth
              Build the Power; root to Earth

          HPS: Pass the Power, hand to hand
               Bless the Lady, bless the Land

          HP: Bless the Lord, and bless the Skies
              Bless the Power that never dies!

          %   The above four verses should be repeated three times, (or
          %   as many times as needed) and then the HPS should say:

          HPS: By Fin and Feather, Leaf and Tree:
               Let the Power flow out and free!

          %   All should release, at this point.

                                                                            1155

                  ------------------------------------------------------

          %   Such coven business as must be transacted may be done here.
          %    This is a  good time to bless  candles for use  during the coming
          year.
          %   This is also a good time for initiations.
                  ------------------------------------------------------
          %   The Circle is opened.

          HPS: Thus I release the East and West
               Thanks to them from Host to Guest
               Thus I release the South and North
               With "Blessed Be' I send them forth!
               The Circle's open, dance we so
               Out and homeward we shall go.
               Earth and Water, Air and Fire
               Celebrated our desire.
               The Sun's returned to banish dark
               The Earth awakes to sunlight's spark.
               By Fin and Feather, Leaf and Tree,
               Our circle's done; and Blessed Be!

          COVEN: Blessed Be!

          %   All spiral dance out from the Circle.

            -------------------------end----------------------------------

                                                                            1156

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                                   SALEM REMEMBERED
                                by Sandy and Doug Kopf
                           presented at Pacific Circle XII
                                      June, 1992
          This year  is the 300th anniversary  of the Salem Witch  Trials.  This
          ritual was presented in remembrance of  those who died, and a reminder
          that we must be aware  and strong even now.   The  ritual was attended
          by over 100 people and was very moving.  Many wept.
          It is being shared now, not only because it is  beautiful, but to make
          it available for others who might wish to use it.  Sandy and  Doug ask
          only  that there  be no  charge for  attending the  ritual.   It would
          disturb them greatly to find that such was the case.
          .
          The flash powder mentioned in the ritual was simply a mixture of sugar
          and saltpetre  (50/50).  Should you  chose to use this,  be careful to
          "dump" it  rather than pour it.   It will  not only be  more effective
          this  way, but  will prevent  the fire  from   climbing the  stream of
          powder back up to the hand of the person pouring it!
           .
                                     = = = =
          .
          Quarters are called:
          .
          EAST:   Powers of  the East!   Lords  and Ladies  of Greece and  Rome!
          Guardians of the  mysteries and honored dead!   Pagans and witches who
          dwell in the East,  be ye spirit or be ye flesh!   Come!  Come one and
          all who would join  us in our right  of remembrance, affirmation,  and
          protection!  Be with us now, that the Craft
          shall ever survive!
          .
          SOUTH:  Powers of  the South!  Lords and  Ladies of  the two  lands of
          Egypt!   Guardians of  the mysteries  and honored  dead!   Pagans  and
          witches who  dwell in the East,  be ye spirit  or be ye flesh!   Come!
          Come one and all who would join us in our right of
          remembrance,  affirmation, and protection!   Be with us  now, that the
          Craft shall ever survive!
          .
          WEST: Powers of the West!  Lords and Ladies of the Land of  the Celts!
          Guardians of the  mysteries and honored dead!  Pagans  and witches who
          dwell in the East,  be ye spirit or be ye flesh!   Come!  Come one and
          all who would  join us in  our right of remembrance,  affirmation, and
          protection!  Be with us now, that the Craft shall ever survive!
          .
          NORTH: Powers  of the  North! Lords  and Ladies  of the  Viking Lands!
          Guardians of the mysteries  and honored dead!  Pagans and  witches who
          dwell in the East,  be ye spirit or be ye flesh!   Come!  Come one and
          all who would join us  in our right of remembrance,   affirmation, and
          protection!  Be with us now, that the Craft shall ever survive!
          .
          AT CENTER, PRIEST AND PRIESTESS INVOKE  GOD AND GODDESS AND SPIRITS OF
          THIS PLACE.
          .
          ALL SING  'LADY WEAVE YOUR CIRCLE TIGHT' AND 'LORD, LORD GUIDE US' (OR
          OTHER SUITABLE SONG.)
          .

                                                                            1157

          PRIEST:  Three hundred  years  have gone  by since  that dark  time of
          history we all  remember as the "Salem Witch  Trials," yet, even after
          three hundred years,  we dare not allow ourselves to  forget!  We must
          remember  what can happen wahen  hatred, fear, and  intolerance gain a
          stronghold  over love, sanity, and tolerance.  Innocent people died in
          Salem.  They died horrible deaths, tried and  sentends for the "crime"
          of witchcraft.    They died for the crime of practicing an alternative
          religion, and  they were not even  part of that religion.   They died,
          not for their own beliefs, but for ours!  They died in the name of our
          Gods, yet they did not know Them.
          .
          PRIESTESS:   They were not witches, but we ARE!  They were not pagans,
          but we ARE!  It is our task to remember, and to be sure history cannot
          repeat itself  today.   Therefore, we  now call their  names into  our
          circle, to be remembered and honored here. .
          THE NAMES OF THE VICTIMS  OF SALEM ARE PROCLAIMED,  ONE BY ONE, AND  A
          CHIME IS SOUNDED AFTER EACH NAME.
          .
          Rebecca Nurse
          Sarah Good
          Sarah Wilde
          Susanna Martin
          Briget Bishop
          John Proctor
          John Willard
          George Jacobs
          George Burroughs
          Martha Carrier
          Samuel Wardwell
          Giles Corey
          Alice Parker
          Martha Corey
          Mary Parker
          Margaret Scott
          Ann Pudeator
          Mary Esty
          Wilmot Redd
          Sarah Osborne
          .
          PRIESTESS:   Sisters and Brothers!   We will not allow  your deaths to
          have been in vain.
          .
          SONG: "BURNING TIMES".  ALL JOIN IN WITH THE CHORUS OF "ISIS, ASTARTE"
          AND THE CHANT BLENDS INTO "WE ARE THE OLD PEOPLE".
          .
          WHEN THE SONG HAS REACHED THE PEAK OF ENERGY, THE PRIEST SAYS: .
          We ARE the old people.  We ARE the  new people.  We ARE getting stron-
          ger  every day.  We are  stronger, and we are no  longer in hiding. We
          are here, and none  need fear us, for our way is love and our ethic is
          harmlessness, but  we say to  the world  that all may  hear:  We  WILL
          stand against hatred!  We WILL stand against intolerance!  We will not
          stand silent  in the face of  harm to others or  to our own.   The few
          have become  many, and our Gods are awake and  strong!  Never more the
          burning!  We won't be burned again!
          .

                                                                            1158

          PRIESTESS  (LIGHTS FIRE IN CAULDRON):   Let the cauldron burn with our
          love and our faith!  Let it illuminate the world with the light of the
          Old Religion.  Let negativity and  fear be banished in its flames, and
          let  it  kindle love  in the  hearts of  those  who hate  us. (LOUDLY,
          POINTING AT  CAULDRON) Fire!  Burn  high on all planes,  that strength
          and protection come  to us from all directions, as  we join hearts and
          hands to weave a destiny of peace and freedom! (TO CIRCLE) Let us sing
          and dance,  that all  may remember  Salem,  and the  Craft shall  ever
          survive.
          .
          SONG: "WE  ARE THE WEAVERS".   ALL  JOIN HANDS AND  DANCE SLOWLY IN  A
          CIRCLE.   ALL WHO ARE UNABLE TO DANCE SHOULD STEP INTO THE CIRCLE, NOT
          OUT OF IT.
          .
          THE SONG  SHOULD BE SUNG  FOR SEVERAL ROUNDS,  ENDING WITH A  VERY EN-
          THUSIASTIC "WE ARE THE WITCHES, BACK FROM THE DEAD!
          .
          STARTING  WITH THE EAST, THE  REPRESENTATIVE OF EACH  QUARTER WALKS TO
          THE CENTER, POURING FLASH POWDER FROM A BOWL INTO THE
          CAULDRON, PROCLAIMING:
          .
          EAST: From the guardians of the mysteries of the ancient temples, from
          the windswept mountains  of Greece  and Rome, I  bring protection  and
          wisdom!  Remember Salem and the Craft
          will survive!
          .
          SOUTH: From the guardians  of the mysteries of the  towering pyramids,
          from the burning deserts of the Two Lands of Egypt, I bring protection
          and courage!  Remember Salem, and the Craft will survive.
           .
          WEST: From the guardians of the mysteries of the Standing Stones, from
          the lakes and groves of the land of the Celts, I bring
          protection and love!  Remember Salem, and the Craft will survive.
            .
          NORTH:  From the guardians of the mysteries of the  sacred runes, from
          the snow and ice of the Viking Lands, I bring protection and strength!
          Remember Salem and the Craft will survive!
          .
          PRIEST: Great Lady!  Bright Lord!  Lords and Ladies all! Guardians and
          Honored  Dead!  Spirits  of this place!   All in  flesh and spirit who
          have joined us  here!  We thank  you for attending!   Go if you  must,
          stay if you will!  REMEMBER SALEM! MAY THE CRAFT SURVIVE!
           .
          Circle is ended.
          .
                                     = = = =
          .
          Written by Doug and Sandy Kopf, Coven Ashesh Hekat, Circle of Circles,
          1992

                                                                            1159

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                         This is mythic prose.  Take it as such...
                        ------------------------------------------

          Elves (Ah  Kin) live  in Shamballa,  the City  of Eternal Bliss,  also
          called  'Foresthome',  which lies  deep within  the forest  and exists
          simultaneously  on many planes.   Within Shamballa all  needs are met,
          all  dreams  are realized,  and  no wish  is  ungranted.   Things seem
          dreamlike  and intimately real at  once,  Adventurous  elves visit the
          world  outside Shamballa, inhabited by all types of plants and animals
          (called, sadly, 'The Dying Realms').   When they do so they  are often
          on spiritual journeys or  exploratory missions.  Otherwise it  is only
          the 'half-elf' that braves such a challenge.

          All elves are  a family.  All time  for elves is long  (and, arguably,
          short).  They all greet one  another with great big hugs.  If  the two
          have met  before, then  they sing  songs of  their travels  since last
          meeting.   Humans who hear an  elf sing are enchanted  by their voices
          and while within hearing distance cannot move, such is the  ecstasy in
          which they  are wrapt.  Plants harmonize with all being and their song
          is the song of the universe.

          Elves don't sleep.  They meditate in trance for a few moments and then
          enter the world  of dreams fully  awake.  Those  elves who spend  time
          with humans may be able to join in the human  dreams and control them,
          to  a certain  extent, somewhat like  the computer in  'Star Trek: The
          Next Generation' controls the 'holodeck'.

          Humans  who spend time with  elves and encounter  such dream-work will
          gradually transform into elves  over time.  Given shared  dreams, they
          begin showing elven characteristics and attitudes.  From this observa-
          tion, it  has been  suggested by  elven sages  that  humans are  elven
          'eggs', which can be fertilized through dreams by an elf who wishes to
          see this 'hatchling' through to 'becoming', or full realization.

          As  some elves see  it, then, humans  are like children,  some playing
          Mother Nature's game, and some  not.  Regardless, since elves  live so
          long, it seems likely that all humans may eventually become elves.

          Elves rarely  eat outside Shamballa,  living quite healthily  on water
          and sunshine.  Human food makes them queasy and human liquor is of
          unfortunately poor quality.  Elven mead and wine are very strong and
          tasty.

          Elves love trees because they are directly related to them.  Elves are
          evolved  plants, coming  from the  same 'branch'  of the  geneological
          family.  They understand that  trees are intelligent, nonmobile  sages
          of great wisdom, spending  the entirety of their lives  in meditation.
          Elven sages are said to become trees upon their final rebirth.

          Elves  don't die  like humans do.   They  mature and  then, after many
          journeys  about the Great Star, (this process is not completely under-
          stood),  they wither and are reborn in Shamballa with continued memory
          and a similar, though renewed body.  This is the evolved state  of the
          vegetative cycle of  renewal (rebirth).  It is said  that rebirth req-
          uires a conscious choice, however, so that  elves who venture into the
          Dying  Realms and  begin to doubt  their ability  to be  reborn may be
          reborn as  trees instead.  Often  rites of death and  rebirth are per-
          formed in winter and spring, respectively, at Shamballa.

                                                                            1160

          The entirety  of the  elven life,  the Way,  is one  of fun,  love and
          laughter.  They delight  in games and their childlike  nature combines
          with their often advanced intellect to create some of the most sophis-
          ticated and challenging games  of skill and chance, involving  magical
          powers,  spells, quests and mysteries.   Some of  those less fortunate
          young elves get lost  in the Dying Realms and begin  to take the games
          for reality, becoming dour and moody.  A brief time in  the company of
          other elves usually cures them of this, however.

          Their 'religion', if  you will, is based on such  games.  Elves aren't
          required to believe  anything, but  are told a  marvelous story  which
          encompasses and enriches their lives.

          This is the story which most elves are told upon their lingual maturi-
          ty.  It  is understood, at the time,  that it can help  the individual
          understand hir  place in the  cosmos and give  hir a basis  for inter-
          action  with the  World, but  that there  are other,  equally valuable
          stories that will do the same.

          'Ah and Kin were the first great trees.  They stood atop the world and
          fruited Sun, Moon, Seas, Stars and the various plants and animals.  In
          this  way all  things  grew and  ripened, falling  off  the branch  of
          statelessness onto the ground  of being.  Once there, they  crawled or
          moved  to different parts of the world,  where they were born from the
          seed, pod,  egg or womb  of their parents.   Enjoying the  movement of
          their  offspring, Ah and  Kin died and  became the first  elves - what
          humans might call 'gods' and the elves call 'The Elders', 'The Ancient
          Onces', 'The Celestial  Masters', 'The Old Ones',  or countless thous-
          ands of  other names of endearment.  Gradually Ah and Kin, now unified
          in the elven race, are waking  to their true essence and will  grow to
          their old strength in a never-ending cycle.'

          To the elves the Old Ones are less wholly other beings and more divine
          patterns  of behavior.  In 'worshipping' them elves engage in activit-
          ies with which  the Old  One is associated.   This  does NOT make  the
          worshipper of greater value  than the non-worshipper.  Worship  is not
          considered a show for  others but an ecstatic  experience.  While  the
          practice is  considered serious business (if anything  is for elves!),
          once  one  becomes  acquainted with  the  stories,  legends  about the
          Elders,  one begins to  realized the value  not only of  acting but of
          watching,  of listening  to the  new stories  which they  tell through
          their new  worshippers.  No  harm is ever  done in elven  worship, and
          those  who do  so  accidentally are  advised  to return  to  Shamballa
          immediately to renew their sacred vows.  Little if anything is
          known about  these vows,  but often  they are said  to be  ideal goals
          rather than adopted commandments.

          The Old  Ones are innumerable in  their variation.  They  have as many
          faces and names as there  are days in life (and for an elf,  this is a
          LOT!).  The Old Ones this adventurer knows of thusfar are these:

          Varda, Star Mother (aka 'Queen of the Stars')

          Creatrix, Genetrix, Womb  of life.   She is  associated with  planting
          and/or defending trees.

                                                                            1161

          Leollyn, Dancing Father

          Magick energy of  being, the dancing  Song of All.   He is  associated
          with magick, singing and dancing.

          Yow, the Teacher (aka 'Uncle Yow')

          The Trickster, the Fool.  He is associated with deception and the
          revealing of wisdom, trickery and education.

          Cleowyn, Wizardress

          Wise  One, compassionate  Lover.   She is  associated with  magick and
          romance.

          Tufyl, Leader of the Festive Spirits

          Partier,   mirthmaker,  intoxicator.    Associated  with  merrymaking,
          drinking, smoking.   The Festive Spirits include  all those substances
          which trigger altered states of consciousness and levity.

          Snassis, Snake Beauty

          Regenerator, renewer, rebirther.  Associated with awe, 'death' and
          knowledge  (books), it is  said that Snassis  will be the  final guide
          beyond  the veil(?).  Her  sisters, Almuldhea and  Cleowyin (q.v.) are
          alternatively said to accompany her in this function.

          Vitraya, Healer

          Healer,  vitalizer and  restorer  of life.    She is  associated  with
          healing, aiding and service generally.

          Farrelon, The Game Hunter

          Dedicated challenger and  adventurer.  He  is associated with  hunting
          and game playing.

          Kellon, the Silent (aka 'Eternal Questor')

          The keen eye,  the sensitive ear.   SHe is associated  with searching,
          tracking and quests.   SHe, paired with Almuldhea (below)  are said to
          be neither  male nor female,  but both and  neither.  Both  are rather
          seldom  spoken of, actually,  for it  is thought that  to do  so is to
          bring them shame.

          Amuldhea

          Mysterious Mystery, Darkness in its extreme, SHe is Death in the sense
          of eternal extinction.   This is not a concept  which elves understand
          well,  and many find  Hir difficult if not  impossible to speak about.
          SHe is associated with sex, secrecy and hiding.

          These  are brief  descriptions only.   Each  has countless  tales told
          about them around  deadwood fires  and in mead-slick  taverns late  at
          night.

                                                                            1162

                                 The Pact, by Pete Carrol

          Most occult traditions have complex and highly ordered otherworld
          cosmologies and metaphysical theories. Yet their accompanying
          techniques are frequently a shambles. In contradiction to all this,
          one of the fundamental insights of Chaos Magic is that if magical
          technique is sharply delineated it will work because the universe
          itself is more of a shambles than it appears. Or perhaps I should
          more respectfully say that it has the magical property of confirming
          most of the interpretations placed upon it. Thus a wide variety of
          metaphysical paradigms can be made to fit, even if mutually
          exclusive.

          So when selecting from the Supermarket of Belief, the critical
          question for the Chaoist is: how effective are the accompanying
          magical techniques? Hence Chaoist magic is characterised by its
          cavalier attitude to metaphysics and its puritanical devotion to
          empirical techniques.

          For some time Chaoist orthodoxy has had it that cavalier metaphysics
          and mythology are incompatible with the formal structure of a
          magical teaching order. However, this need not be so if it is only
          technique that is being taught and practised. Experience has shown
          that people can come together and engage in highly productive
          exchanges of practical expertise, and that a formal structure and a
          division of labour encourage this.

          The Magical Pact of the Illuminates of Thanateros, or the Pact for
          short, is an organisational structure for those wishing to perform
          Chaos type magic in company with others of like mind. The Pact
          exploits the device of a graded hierarchy, with certain checks and
          balances, and is delighted to admit candidates with the drive and
          initiative to rise rapidly through its structure.

          Every occult revival begets a magical child or two and Chaoist Magic
          is the major synthesis to emerge from the occult renaissance of the
          last twenty years. The Pact is amongst the prime vehicles designed
          to develop and carry forward that synthesis well into the next
          millenium. It is likely that the Pact will be to the end of this
          century and to the beginning of the next, rather more than what the
          G.D. was in its time, a century ago.

          In practice a number of the formal devices of the Pact are treated
          somewhat more lightly than the written conventions might leed one to
          suppose, with members styling themselves with such oddities as
          Frater Vacuity or Soror Impropriety and so on, in deliberate parody
          of tradition. The prime functions of the grade structure are to
          provide a mechasnism for the exclusion of certain psychotic
          misanthropes and neurotic creeps who are sometimes attracted to such
          enterprises and to ensure that that which needs organisation is duly
          attended to.

          Persons who, having read and carefully considered the accompanying
          information and conventions of the Pact, are interested in
          contributing to its activities may submit an extensive letter of
          application to:
          OBLIVION, P.O.Box 18514, Encino, CA 91416-8514, USA

                                                                            1163

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                                         THE LAWS
                                        from Lady Sheba

                                      Your High Priestess

          In the Magic Circle, the words, commands, and every wish of the High
          Priestess are law.
                  She isthe earthly,living representativeof our GraciousGoddess.
          She must be obeyed  and respected in all things.  She is Our Lady  and
          above all others, a queen in the highest sense of the word.
                  Allfemale coveners must curtsywhenever they comebefore her and
          say, "Blessed Be." All male coveners must bend the knee and give her a
          kiss on the right cheek and say, "Blessed Be."

                                       Your High Priest

          He is the earthly, living  representative of the Great Horned God  and
          in the  Magic Circle, He  commandeth the respect due  to one who  is a
          Magus, a Lord Counselor, and father.

                                           The Laws

          1. The Law was made and ardane of old.

          2. The Law was made for the  Wicca to advise and help in their troubl-
          es.

          3. The Wicca should  give due worship to the Gods and obey Their will,
          which They ardane, for it was  made for the good of the Wicca,  as the
          worship of  the Wicca  is good  for the Gods.  For the  Gods love  the
          brethren of the Wicca.

          4. As a man loveth a woman by mastering her,

          5. So the Wicca should love the Gods by mastering them.

          6.  And it is necessary that  0 (Magic Circle) which  is the temple of
          the Gods, should  be duly cast and purified that it may be a fit place
          for the Gods to enter.

          7. And  the Wicca should  be properly prepared  and purified to  enter
          into the presence of the Gods.

          8. With love and worship in their hearts, they shall  raise power from
          their bodies to give power to the Gods.

          9. As has been taught of old.

          10. For  in this way only may man have  a communion with the Gods, for
          the Gods cannot help men without the help of man.

          11.  And the High Priestess shall rule Her Coven as the representative
          of the Goddess.

          12. And the High Priest shall support Her as the representative of the
          God.

          13. And the High Priestess shall choose whom She will, if he have
          sufficient rank, to be Her High Priest.

                                                                            1164

          14. For,  as the God himself  kissed Her feet in  the Fivefold salute,
          laying His power at  the feet of the Goddess, because of Her youth and
          beauty, Her swetness  and kindness,  Her wisdom and  Her justice,  Her
          humility and gentleness and generosity,

          15. So He resigned all His power to Her.

          16. But the High Priestess should ever mind that all  power comes from
          Him.

          17. It is only lent, to be used wisely and justly.

          18. And the greatest virtue of a High Priestess be that She recognizes
          that youth is necessary to the representative of the Goddess.

          19. So  will She gracefully retire in favor of a younger woman, should
          the Coven so decide in council.

          20. For the true High Priestess realizes  that gracefully surrendering
          the pride of place is one of the greatest virtues.

          21. And that thereby will She return to that pride of place in another
          life, with greater power and beauty.

          22.  In the  old days,  when Witches  extended far,  we were  free and
          worshipped in all the greatest temples.

          23.  But, in these  unhappy times, we  must celebrate  our Sacred Mys-
          teries in secret.

          24. So be  it ardane, that none  but the Wicca may  see our mysteries,
          for our enemies are many and torture loosens the tongue of men.

          25. So be  it ardane, that  no Coven shall know  where the next  Coven
          bide.

          26. Or who its members be, save only the Priest  and Priestess and the
          Messenger.

          27 And  there shall be no communication between them, save only by the
          Messenger of the Gods, or the Summoner.

          28. And only if  it be safe may the Covens meet in some safe place for
          the Great Festivals.

          29. And while there, none  shall say whence they come, nor  give their
          true names.

          30. To this end, that if any be tortured, in their agony, they may not
          tell if they do not know.

          31. So be  it ardane, that no one shall tell anyone, not of the Craft,
          who be of the Wicca, or give any names,  or where any abide, or in any
          way tell anything which can betray any of us to our faces.

          32. Nor may he tell where the Covendom be.

          33. Or the Covenstead.

                                                                            1165

          34. Or where the meetings be.

          35. And if any break these Laws, even under  torture, the Curse of the
          Goddess  shall be upon them, so they may never be reborn on earth, and
          may they remainm where they belone, in the Hell of the Christians.

          36. Let each  High Priestess govern  Her Coven with justice  and love,
          with the help  and advice of  the High Priest  and the Elders,  always
          heeding the advice of the Messenger of the Gods if He comes.

          37. She will heed all complaints of all Brothers and  strive to settle
          all differences among them.

          38. But it  must be recognized  that there will  always be people  who
          will ever strive to force others to do as they will.

          39. These are not necessarily evil.

          40. And they oft have good ideas, and such ideas should be talked over
          in council.

          41. But, if they will not agree with their Brothers or if they say:

          42. "I will not work under this High Priestess."

          43. It hath ever been the Old  Law, to be convenient for the Brethren,
          and to avoid disputes.

          44. Any of the third may claim to found a new Coven, because they live
          over a league from the Covenstead or are about to do so.

          45. Anyone living within the Covendom and wishing to form  a new Coven
          shall tell the  Elders of their  intentions and  on the instand  avoid
          their dwelling and remove to a new Covendom.

          46. Members of the old Coven  may join the new one when it  is formed,
          but if they do they must utterly avoid the old Coven.

          47. The  Elders of  the old and  new Covens should  meet in  peace and
          brotherly love to decide the new boundaries.

          48. Those  of the Craft who  live outside both Covens  may join either
          indifferent, but not both.

          49. Though all may, if the Elders agree, meet for the Great Festivals,
          if it be truly in peace and brotherly love.

          50. But splitting the Coven oft means strife, so for this reason these
          Laws were made of  old, and may the Curse of the Goddess be on any who
          disregard them!
                                     SO BE IT ARDANE.

          51. If you would keep  a book (your Black Book) let it be  in your own
          hand of write, let Brothers and Sisters copy what they will, but never
          let the book out of your hands and never keep the writings of another.

          52.  For if it be  in their hand  of write, they may  be taken and en-
          gained.

                                                                            1166

          53. Le each guard  his own writings, and destroy them  whenever danger
          threatens.

          54.  Learn as  much as  you may  by  heart, and  when danger  is past,
          rewrite your book when it be safe.

          55. For this  reason, if any die, destroy their book, an they have not
          been able to.

          56. For, an it be found, 'tis clear proof against them.

          57. And our oppressors know well: "Ye may not be a Witch alone."

          58. So all their kin and friend be in danger of torture.

          59. So destroy everything not necessary.

          60. If your book be found on  you, 'tis clear proof against you alone.
          You may be engained.

          61. Keep all thoughts of the Craft from your mind.

          62. If  the torture  be too  great to  bear, say:  "I will confess.  I
          cannot bear this torture. What do you want me to say?"

          63. If they try to make you talk of the Brotherhood, do not.

          64.  But if  they try  to make  you speak  of impossibilities  such as
          flying  through the  air,  consorting  with  the Christian  Devil,  or
          sacrificing children or eating men's flesh,

          65.  To obtain relief from the torture, say,  "I hold an evil dream, I
          was beside myself, I was crazed.:

          66. Not all the magistrates are bad; if there be any excuse, they  may
          show mercy.

          67. If you  have confessed ought, deny it afterwards.  Say you babbled
          under the torture, say you do not know what you said.

          68. If you are condemned, fear not.

          69.  Fear not,  the Brotherhood  is powerful,  they will  help you  to
          escape if you stand steadfast.

          70. But if you  betray ought, there is no hope for you in this life or
          that to come.

          71.  Be sure, if steadfast  you go to the  pyre, drugs will reach you,
          you will feel naught. You but go to death and what lies beyond.

                                                                            1167

                                  The Ecstasy of the Goddess
          72. To  avoid discovery, let  the working tools be  as ordinary things
          that any may have in their houses.

          73. Let the Pentacles  be of wax so that they may be broken at once or
          melted.

          74. Have no sword, unless your rank allows you one.

          75. Have no names or signs on anything.

          76. Write  the names or signs  on them in ink  immediately before con-
          secrating them, and wash it off immediately afterwards.

          77. Do not engrave them lest they cause discovery.

          78. Let the color of the hilts tell which is which.

          79. Ever remember,  ye are the  "Hidden Children of  the Goddess,"  so
          never do anything to disgrace them or her.

          80.  Never boast,  never threaten,  never say  you would  wish ill  of
          anyone.

          81.  If any person, not in  the magic circle, speak  of the Craft say,
          "Speak not to me of such, it frightens me. 'Tis eveil luck to speak of
          it."

          82. For this reason: the Christians have their spied everywhere. These
          speak as if they were  well affected to us,  as if they would come  to
          our meetings  saying, "My mother  used to go  worship the Old  Ones. I
          would I could go myself."

          83. To such as these, ever deny all knowledge.

          84. But  to others,  ever say, "'Tis  foolish talk  of Witches  flying
          through the  air. To do so they must  be light as thistledown. And men
          say  that Witches all be so bleary-eyed,  old crones, so what pleasure
          can there be at a Witch meeting such as folks talk on?"

          85. And say "Many wise men now say there be no such creatures."

          86. Ever make it a jest and in some  future time, perhaps, the persec-
          ution may die and we may worship our Gods in safety again.

          87. Let us all pray for that happy day.

          88. May the blessings of the Goddess and God be on  all who keep these
          Laws which are ardane.

          89. If the Craft have any Appenage, let all guard it, and help to keep
          it clear and good for the Craft.

          90. And let all justly guard all monies of the Craft.

          91. But  if any brother truly  wrought it, 'tis right  they have their
          pay, and it be just. And this be not taking money for the Art, but for
          good and honest work.

                                                                            1168

          92. And ever  the Christians say, "The laborer is  worthy of his hire"
          but if  any brother work willingly  for the good of  the Craft without
          pay, 'tis to their greatest honor.

                                        SO BE IT ARDANE

          93. If there  be any quarrels or disputes among  the brethren the High
          Priestess shall  straightly convene  the Elders and  inquire into  the
          matter and they shall hear both sides, first alone, then together.

          94.  And they shall  decide justly, not  favoring the one  side or the
          other.

          95. Ever recognizing there be people who can never agree to work under
          others.

          96. But at the same time, there be some people who cannot rule justly.

          97. To those who ever must be chief, there is one answer.

          98. Void the Coven, or  seek another one or make a Coven  of your own,
          taking with you those who will go.

          99.  To those who cannot rule justly  the answer be, "Those who cannot
          bear your rule will leave you."

          100. For none  may come to meetings  with those with whom  they are at
          variance.

          101.  So, an either cannot agree, "Get  hence, for the Craft must ever
          survive."

                                        SO BE IT ARDANE

          102.  In  the olden  days, when  we had  power, we  could use  the Art
          against any who ill-treated  the Brotherhood. But in these  evil days,
          we  must not do  so!  For  our enemies  have devised a  burning pit of
          everlasting fire, into which they say their God casteth all the people
          who worship Him, except it  be the very few who are released  by their
          priest's spells and masses. And  this be chiefly by giving monies  and
          rich gifts  to receive  His favor, for  their God  is ever in  need of
          money.

          103. But as our Gods need our aid to make fertility for man and crops,
          so it is the  God of the Christians ever  is in need of man's  help to
          search out and  destroy us. Their priests ever tell  them that any who
          get our help are  damned to this Hell forever, so men  be mad with the
          terror of it.

          104. But they make men  believe that they may escape this Hell if they
          give  Witches to the  tormentors. So for  this reason,  all be forever
          spying, thinking, "An I catch but one of the Wicca, I will escape this
          fiery pit."

          105. So for this reason we have our hidels, and men searching long and
          not  finding say, "There  be none, or  if there be,  they be in  a far
          country."

          106. But when one of our oppressors dies, or even be sick, ever is the
          cry, "This  be Witches' malice," and  the hunt is up  again and though

                                                                            1169

          they slay  ten of their own to one of  ours, still they care not. They
          have countless thousands.

          107. While we are few indeed.

                                        SO BE IT ARDANE

          108. That none shall use the Art in any way to do ill to any.

          109. However much they injure us, HARM NONE and now times many believe
          we exist not.

                                        SO BE IT ARDANE

          110. That this  Law shall ever continue to  help us in our  plight. No
          one, however great an  injury or injustice they  receive, may use  the
          Art  in any  way to  do ill  or harm  any. But  they may,  after great
          consultations with  all,  use  the Art  to  restrain  Christians  from
          harming us or tax others, but only to let or constrain them.

          111. To this end, men  will say: "Such a one is a  mighty searcher out
          and a  persecutor of old  women whom they  deemeth to be  Witches, and
          none hath done him skith, so they be proof they cannot, or more  truly
          where be none."

          112.  For all  know full  well, that  so many  folk have  died because
          someone had a grudge against them, or were persecuted because they had
          money or  goods to seize, or because they had  none to bribe the sear-
          chers.   And many have died  because they were scolding  old women. So
          much that men now say that "only old women are Witches."

          113. And this be to our advantage, and turns suspicions away from us.

          114. In England  and Scotland, 'tis now many a year since a Witch hath
          died the  death. But the misuse  of the power might  raise the persec-
          ution again.

          115. So  never break this Law, however much you are tempted, and never
          consent to it being broken in the least.

          116. If  you know it is  being broken, you must  work strongly against
          it.

          117. And any  High Priestess who consents to its  breach must immedia-
          tely be deposed. "For 'tis the blood of the Brethren they endanger."

          118. Do good, an it be safe and only if it be safe.

          119. And strictly keep to the old Law.

          120. Never accept money for the use of the Art.  For money ever smear-
          eth  the taker.  "'Tis  sorcerers and  conjurers  and priests  of  the
          Christians who ever accept money  for the use of their Arts.  And they
          sell dwale, and evil loves spells and pardons, so let  men escape from
          their sins."

          121.  Be not as these.  If you accept no money,  you will be free from
          temptation to use the Art for evil courses.

                                                                            1170

          122. All may use the Art for their own advantage, or for the advantage
          of the Craft, only if you are sure you harm none.

          123. But ever let the Coven debate this at length. Only if all be
          satisfied and none be harmed may the Art be used.

          124. If it is not possible to achieve your ends one way, perchance the
          aim may be achieved by acting in a different  way, so as to harm none.
          May the Curse of the Goddess be on any who breaketh this Law.

                                                                            1171

                                        SO BE IT ARDANE.

          125. 'Tis judged  lawful if any of the Craft need  a house or land and
          none  will sell, to  incline the owner's  mind so as to  be willing to
          sell, providing  it harmeth it  not in  anyway and the  full price  is
          paid, without haggling.

          126. Never bargain or cheapen anything whilst you live by the Art.

                                        SO BE IT ARDANE.

          127. 'Tis the old  Law and the most important of all  Laws that no one
          may do  anything which will endanger  any of the Craft,  or bring them
          into contact with the law of the land, or any of our persecutors.

          128. In any disputes between the  brethren, no one may invoke any Laws
          but those of the Craft.

          129. Or any tribunal but that of the Priestess, Priest and Elders. And
          may the Curse of the Goddess be on any who do so.

                                        SO BE IT ARDANE.

          130. It is not forbidden to say as Christians do: "There be Witchcraft
          in  the land,"  because our  opressors of  old make  it heresy  not to
          believe in Witchcraft, and so  a crime to deny it, which  thereby puts
          you under suspicion.

          131. But ever say "I  know not of it here, perchance there may be, but
          afar off - I know not where."

          132. But  ever speak of those as old crones, consorting with the Devil
          and riding through the air.

          133.  But ever say: "But how many men may ride through the air an they
          be not light as thistledown?"

          134. But the Curse of the Goddess be on any who cast any  suspicion on
          any of the Brotherhood.

          135. Or who speaks of any real meeting place where any abide.

                                       SO BE IT ARDANE.

          136. Let the  Craft keep books with  the names of all  herbs which are
          good for men, and all cures, so all may learn.

          137. But keep another book  with all the Bales and Apies  and let only
          the Elders and other trustworthy people have this knowledge.

                                       SO BE IT ARDANE.

          138. Remember the Art is the secret  of the Gods and only may be  used
          in earnest and never for show or pride, or vainglory.

          139. Magicians and Christians may taunt us saying, "You have no power.
          Do magic before our eyes. Then only will we believe." Seeking to cause
          us to betray our Art before them.

                                                                            1172

          140. Heed them not. For the Art is holy, and may only be used in need.
          And the Curse of the Gods be on any who break this Law.

                                       SO BE IT ARDANE.

          141.  It ever be the way with women,  and with men also that they ever
          seek new love..

          142. Nor should we reprove them for this.

          143. But it may be found to the disadvantage of the Craft.

          144. As, so  many a time  it has happened that  a High Priest  or High
          Priestess  impelled by love, hath  departed with their  love, that is,
          they have left the Coven.

          145. Now if a High Priestess wishes to resign, they may do so  in full
          Coven.

          146. And this resignation is valid.

          147. But  if they should  run off without  resigning, who may  know if
          they may not return within a few months.

          148. So the Law is: If a High Priestess leaves  her Coven, but returns
          within rthe space  of a year and  a day, then she shall  be taken back
          and all shall be as before.

          149.  Meanwhile, if she  has a deputy,  that deputy shall  act as High
          Priestess for as long as the High Priestess is away.

          150. If she returns not at the end of a year and a day, then shall the
          Coven elect a new High Priestess.

          151. Unless there be a good reason to the contrary, the person who has
          done the work should reap the benefit of the reward.

          152. If somebody else is elected, the deputy is made maiden and deputy
          of the High Priestess.

                                       SO BE IT ARDANE.

          153. It hath been found that  practicing the Art doth cause a fondness
          between aspirant and tutor, and  it is the cause of better  results if
          this be so.

          154.  But if  for any  reason this  be undesirable,  it can  easily be
          avoided  by both  persons from  the outset  firmly resolving  in their
          minds that if any such ensure, it shall be that of brother and sister,
          or parent and child.

          155. And it is for this reason that a man may be taught by a woman and
          a woman by a man and that woman and woman and man and man should never
          attempt these practices together.

          156. And may all the Curses of the Mighty Ones be on any who make such
          an attempt.

                                       SO BE IT ARDANE.

                                                                            1173

          157. Order and discipline must be kept.

          158.  A High  Priestess or  a High  Priest may  and should  punish all
          faults.

          159. To this end: all the  Craft must receive their correction willin-
          gly.

          160.  All, properly prepared, the culprit kneeling, should be told his
          fault, and his sentence pronounced.

          161. Punishment should be the $ followed  by something amusing such as
          several S S S S, or something of this nature.

          162. The bulprit  must acknowledge  the justice of  the punishment  by
          kissing the  hand of the Priestess  and by kissing the  $ on receiving
          sentence; and again thanking for punishment received.

                                       SO BE IT ARDANE.

                                                                            1174

    sacred-texts |  Web | Powered by Sponsored Links:
Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

                                  THE NEW BOOK OF THE LAW
          [sources: The Book of The Law, The Old Laws for the Old Religion, The
          Great Book of the Law, The Dragon Law]
 
          Preface: In  my years of teaching  and running a group,  I have always
          had a dissatisfaction with the popular  "Book of the Law" available to
          most Seekers. I felt it to be too archaic in its  wording and perspec-
          tive -- and while it was valuable in the Burning Times, it simply does
          not  deal with the concerns  and needs of  "modern-day" Witches.  Over
          the years I became familiar with several other sets of Laws.  Each  of
          these had many  good points, yet they also had  their disadvantages as
          well.
 
          Recently,  I decided to  do something daring  -- I took  the four dif-
          ferent  versions of  the Laws which  I had, and  combined and reworked
          them.  I deleted what was no longer pertinent or meaningful, rewording
          others  to make  them  clearer and  more  understandable, as  well  as
          throwing in a few new ones which I felt had been lacking.
 
          I believe that  what has evolved  out of this  work is  a set of  Laws
          which
          are readable, usable, and most importantly, pertinent to the needs of
          today's Witches and Neo-Pagans.  It is with these thoughts and hopes
          that I would like to share them with you.  If you should find merit or
          worth in  them, then I will  feel as though I  have accomplished some-
          thing. The  material in this booklet  has not been copyrighted, so you
          may reproduce  the Laws for students  or  friends, or  reprint them in
          your  publication.  It is my sincere hope that the New Book of the Law
          will be of use to the Craft Community.
 
                                              Blessed Be,  Lady Galadriel
 
 
          PART ONE
 
          1. The Laws were created to give our lives form and order, that all
          might be   balanced throughout all of the  planes.  In truth there are
          two  sets of laws which  govern us --  one sets forth the  ways of the
          Wiccan, and  the other the ways  of the Universe.  Both are important,
          both should  be observed with  respect and   treated with honor.   The
          Laws were shaped and molded to teach us, to advise us,  and to counsel
          us in our time of mortal life on earth.
 
          2. Honor the Gods, for They are the channels and the manifestation of
          the Source.   Honor yourself,  for this  force also  lies within  you.
          Love  the Gods  as  They  love you,  and by  loving yourself  and your
          brothers and sisters,  so the  Gods  shall honor you. As the  love and
          joy of a man and a woman [or "lover  and beloved" -- LAH]  flowers and
          grows when  nurtured with  respect, and cultivated  with understanding
          and honor, so should you love the Gods.
 
          3. The Goddess is the  Great Mother, and the God is the  Great Father,
          and we are   Their children; and  we shall worship Them,  for They are
          the rulers of  the Universe, and  all that is  therein.  Therefore,  O
          Children of  the Gods, try Them   not, nor  attempt to test  Them, for
          They shall show you that he Ways of the  Craft are not to be belittled
          or mocked.
 

                                                                            1175

          4. Let the Power of the Craft flow from you only in love -- or not at
          all.   For   it has always  been known  that the energy  webs which we
          weave and maintain shall  eventually return to encircle their creator.
          Thus our works become either the  net which  entagles and binds us, or
          the web of light by which we find the Gods.
 
          5. Let the Rites of the Wicca be a way for the children of the Gods to
          be as  One -- for Power only flows when unified.  Always should you
          revere the Earth, and heal and tend Her, for She is our life, our
          Mothership, on which we navigate the dark currents of space.
 
          6. When you reap the harvests of  your lands, then you shall not  reap
          one corner   of the field,  nor glean the herb gardens,  or the fallen
          fruits of the orchards.    These you shall offer  to the Earth Mother,
          in direct return,  or through   offerings made to  your Circle, or  to
          sustain its Priests and Priestesses.
 
          7. Always be proud to be of the Wicca, but do not allow your pride to
          become  vanity -- for those who are conceited are a stubling block at
          the door of the Temple, and they shall be cast adrift, to swim within
          their own vanity.
 
          8. Observe and listen, reserving your judgement, for until all the
          silver is  weighed, who can know the worth thereof?
 
          9. As like breeds  like, even more  so does good  beget love and  joy.
          Your life  will be full of love and joy if you are joyful and happy.
 
          10. Your teachers are the  servants of the Gods, and they  shall plant
          the seeds of  knowledge within the  minds of their students,  and they
          shall use  their power   for the good  of the Wicca.   Yet it  is each
          individual's duty  to tend the seeds   which are planted,  and to make
          the final harvest.   Those who misuse the power  and  the trust of the
          teacher's position  shall have to answer  to the Lords of   Karma, and
          adjust the balance accordingly.
 
          11. The Temples of the Gods, which are Their abode on Earth, shall
          belong to  all Their children, and each Circle shall be as a special
          family.  Do naught against any Temple or any family of the Wicca, lest
          you do that thing unto the Gods, and against yourself.
 
          12. You must not be a teller of tales amongst the children of the
          Goddess, and you must hold no  malice or evil thoughts towards  others
          of the Wicca.
 
          13.  You should not lie, nor  give false testimony before your Elders,
          or those  who  are of the Wicca --  for liars are fools, and  a menace
          unto themselves, and to the Wicca.  Be  truthful in all your works and
          deeds,  especially  within the  Circle, for  what  you say  within the
          presence of the Gods becomes manifest.
 
          14. You must not put stumbling blocks in the way of those who do not
          follow the   Path of the Wicca.   You must make  no unrighteous judge-
          ments of their ways, and  you should aid them with an attitude of love
          when it is  asked for. Yet  ever  should you  keep the Counsel  of the
          Elders, and reveal naught to others of where   our Circles may be, nor
          may you reveal our ways without the consent of the  Priestess.
 

                                                                            1176

          15. When you make a vow to the  Lord or the Lady, or you swear an oath
          to another of the Wicca, then you must do all that has come forth from
          your mouth,   for a covenant with the Gods, or with the Wicca, is your
          Honor, and woe to   those who care not for the  fetters they attach to
          their souls by not keeping  their word.
 

          16.  The Great Mother and Father would not have their children suffer
          the indignities of oppressors for their sake, for what is within the
          hearts of Their children is dear and true to Them.  The Ancient and
          Mighty Ones shall cause the balance to be made for those who desecrate
          the Lord and Lady, Their  temples, or Their creations.
 
          17. Never shall you use Magick, nor the Craft, to cause harm, for this
          is misuse of the Power, and it is not to be condoned.  To cause the
          death of another through the Craft is to require the death of the Self
          in sacrifice.
 
          18. Never betray any of the brethren, nor the lore of our people, for
          you are   all servants of the  Gods, and must  live by the virtues  of
          love, honor and  wisdom.  Let truth, loyalty and  honor be your creed.
          Let them be your guides, tempered by love and wisdom.
 
          19. The  Order of the  Gods shall you  keep, and within  Their Circles
          shall you  walk.   You should not say "I believe"  when you doubt, nor
          claim to obey the  Lord and Lady's word when you  never enter into the
          Temple.  You must not profess with your lips that which is not in your
          heart.
 
          20.  Do not use the  names of the  Gods in negative or  evil ways, for
          They love   and cherish Their  children above all others.   All others
          They love, even those who know them not.  Yet those who hate and curse
          in Their  name shall have  the Mighty Ones  take the measure  of their
          worth.
 
          21. In any disputes between the children of the Goddess, no one may
          invoke any laws but those of the Craft, or any tribunal but that of
          Priestess, Priest, and  Elders.
 
          22. No one of the Wicca may do anything which will endagner the Craft,
          nor  bring any of the Wicca into conflict with the Law of the Land, or
          with any of  our persecutors.
 
          23. Your magickal  tools are channels to  that which is most  precious
          and pure   within you.   Do not cheapen  them by haggling their  price
          when you acquire them.
 
          24. Never accept money for the use of the Power.  It is sorcerors and
          charlatans who  accept money  for their  spells and  prayers.   If you
          accept no money, you will be free from the temptation to use the Craft
          for evil or unworthy causes.
 
          25. You shall  never take unduly from  any human, animal  or elemental
          that  which is not yours to take --  for if you steal from another, in
          the end you will have   to sacrifice something dearer to you  in order
          to attain the balance.
 
          26. Show  honor to  all  people, that  they may  look up  to you,  and
          respect you,  and their eyes shall become a mirror for your soul.

                                                                            1177

 
          27. Those who  are of the Wicca shall  not own slaves, for  one person
          may  not own   the spirit of  another, for  only the Great  Mother and
          Father own our  souls.  Nor  shall  you take as a pledge  any person's
          life, for to do  so is to take upon  yourself both  a mill and a mill-
          stone.
 
          28. If a stranger sojourns with you, you shall do them no wrong; they
          shall be as  one of the  Circle, born amongst ye,  and you shall  deal
          with them as you would yourself.
 
          29. Just weights  and just balances  shall be given  by you, and  just
          value shall you give, and thereby receive threefold.
 
          30. Your altars shall be kept clean, pure and holy, and all that is
          brought  into the Temple or the Circle  shall be cleansed and blessed,
          for the joy of the  Gods, and of the Wicca.
 
          31. A clean mind should have a clean body.  You should keep your body,
          your clothes, and your house clean, in honor of the Mother, who gives
          these things  to you.
 
          32. Let none die without honor, without love, without respect, unless
          their actions have decreed otherwise.
 
          33. You should not couple together if it shall cause pain, jealousy or
          deprivation to another by doing so.  Union for malice or evil reasons
          such as these upsets the balance, and the Lords of the Universe shall
          make adjustments accordingly.
 
          34. Let those who would love, and would be as one, and bear child, be
          handfasted.  For the sharing of love in this manner is beauteous, and
          love's union in the energy of the Gods, and the heritage of the child.
          It is important for children to know and to identify with those who
          brought them here.
 
          35. The Law of the  Goddess is that none  of the Wicca shall take  and
          wed someone   who they do not love, whether it  is to harm another, or
          for some form of  material gain.
 
          36. Remember that your children are Goddess-spawned, and are free
          spirits.  You  do not own nor control them.  They are your brethren,
          come to visit for a while, that they may share in the vision of your
          love and wisdom. Let each parent realize that although they may teach
          and guide  with love, the child  shall also teach the  parent, and aid
          them in their growth and lesson
 
          37. The etheric web and energy vortexes of the earth are in constant
          flux and motion  to adjust  to the needs  of the  planet.  The  sacred
          trust of the Wicca is to create and to maintain centers of light and
          knowledge, using the magick of the divine spark within us to focus and
          channel the forces of the Universal fire.  And these are the channels
          established  between the  worlds of  the stars and  the realms  of the
          earth, bringing in and regulating the spirit flames which energize and
          activate  all life  forms.   Thus  we tend  and guard  the threads  of
          creation, and we  weave the patterns of  life and manifestation in  an
          ever-evolving tapestry.
 

                                                                            1178

          38. Never  use  your heritage  or position  for self-glorification  or
          gain. Respect your magick and our ways.  We must always recognize that
          while others may look to us to lead them, they too are our guides.

                                                                            1179

          39. Keep yor body strong, your mind keen, and your purpose pure, for
          within your  being you shall  channel the  Power, and it  needs to  be
          strong and pure. And these are the keys to the path of Oneness, and to
          communication with  the Gods.   Yet first you  must learn to  speak to
          Them in such a manner as They can comprehend you.  For the children of
          the Wicca  must aid the Gods,  and work with Them,  otherwise the Gods
          cannot  aid and  work with  you.   Ever remember  that the  Priest and
          Priestess  are  the living  representatives  of  the  God and  Goddess
          Forces, and likewise that  all humans carry these forces  within them,
          though they may lie dormant and unawakened.
 
          40. As  the Great Mother and  Father come unto one  another and create
          with  the pure vibration of Love-Wisdom,  so should you strive to make
          your Temple pure in  vibration, and thus  a fitting place wherein  you
          may invite the Gods.  Thus, your Circle should always be duly purified
          and cast, and likewise,  those who would use  the gateways and  travel
          the Circle  between the  earth and  other realms  should also  be duly
          prepared and purified.
 
          41. The  Goddess hath said, "I shall not carry thee, yet neither shall
          I hinder thee, nor keep thee from having the same opportunities as all
          of my  children. Thou  art free,  yet thou shalt  not be  coddled like
          babes in the storm.  If thou hast true devotion within thee, then  all
          obstacles may be overcome."
 
          42. The laggard is but half a person -- and though half is better than
          none, the whole is twice as good as the  half.  Those who do not work,
          or  who lack the will and  desire to learn the ways  of the Gods, unto
          them is  said, "The Ancient and Mighty Ones shall not keep thee within
          their house, if ye learneth not."
 
          43. A sanctuary you shall make unto the Gods, that They may dwell
          amongst you. And you shall fashion it to the best of your ability,
          according to all tha your Elders shall show you, and pure energy shall
          you place therein.
 
          44. An altar shall you make to unto the Lady, and you shall make due
          reverence unto Her,  for every  place where She  is exalted, She  will
          come
          to you and bless you.  And you shall fashion your altar out of wood or
          stone, and burn incense and candles thereon, at the proper times, in
          observance of her ways.
 
          45. You should set aside at least one day during each moon unto the
          Goddess, and on  these days you shall  do Her work; and  on those days
          She shall renew Her children and bless them.
 
          46.  Learn to  build your  own Temple,  and to  craft your  own sacred
          Circle,  and all the tools that are used therein -- for to be a person
          of the Craft is to be a person of consequence.
 
          47. Let  each of you inscribe  your own record of our  ways and teach-
          ings.  For the  course  of each  Wiccan  should be  charted,  that the
          patterns  of their life-web may be made  known and utilized.  Let each
          Wiccan start their Book of Light  with the teachings and lore of their
          tradition, yet  let it also  contain the  rites and ways  of each  in-
          dividual, which are the harvest of each child of the Wicca, to use the
          wisdom of their heritage as the seeds of their own wisdom.  Thus shall
          our lore and knowledge continue  to grow and unfold, like  a beautiful
          flower.

                                                                            1180

          48. It is right to study and to understand the sigils, statues and
          stories of the Gods, for they shall guide your thoughts to Them, and
          They shall hear them.  Yet you must ever remember that you worship not
          the sign nor the statue, but the Gods which inspired them.
 
          49. If your Circle owns  any land, let all guard it, and  help to keep
          it clean. Let  all justly guard all  monies of the Circle, as  well as
          the rights and property of all members of the Circle.
 
          50. If any Wiccan truly labors, then it is right that they should have
          their  just pay.  This is  not considered the taking  of money for the
          Art, but  good and honest work.  Yet if any Wiccan works willingly for
          the good  of the Craft, or for their brothers and sisters without pay,
          then it is to their greatest honor.
 
          51. If any Wiccan should deny themselves some pleasure or material
          indulgence in order to do service in the Circle, this person shall be
          blessed and  remembered.  For those  who give for the  greater good of
          all shall have their spirit uplifted.
 
          52. Know also that if you gift the Lady's Priests and Priestesses, or
          Her Circles, this is an offering made unto the Mother Herself, for a
          true Priest or Priestess strives always to do Her work, and to be of
          service to Her children, so to honor and respect them is to honor and
          respect the Queen of All.
 
          53. And  the offerings which are  considered the most pleasing  to the
          Gods are these: the fruits of the orchards the scents of the trees and
          herbs the metals of the earth  the waters of the earth the  flowers of
          the meadows  and the milk  of all mothers.  Yet offerings of  labor or
          money are honest too, and these will also be accepted -- moreso if you
          work with love in your heart, for  always there is work to be done for
          the Gods, and service to be given to the children of the Wicca.
 
          54. If your offerings are made to restore the balance, it must by of a
          nature that it not offensive to the Gods.  It must be of value, yet
          given with a free heart.  Thus shall the harmony be restored.  If your
          offerings are given with a heart filled with love and devotion, or are
          of service to the Gods, or to the Craft, then shall you receive
          blessings manifold.
 
          55. And when you make an offering unto the Gods, you should offer it
          thru the most proper medium, at the proper times, and in such a manner
          as to make it acceptable.  Any and all remains of the rituals shall be
          consumed  in the fire, or buried within the  Earth, as a way of retur-
          ning to the Source all that we use in the observance of our ways, thus
          ensuring the continuity of the cycle.
 
          56. All  may use the Craft to help and  aid them, or for the advantage
          of  their Circle, or  the Craft -- yet  only if you  are sure that you
          harm none.  Let each Wiccan and Circle  always debate these matters at
          length.  Only  if all be satisfied that none be harmed in any way, may
          the Art then be  used. If it is not possible to  achieve your ends one
          way, then  perhaps the goal  may be achieved  by actng in  a different
          way, so as to harm none.

                                                                            1181

          57. Throughout  the world it has  been many a year  since Wiccans have
          been burned.   Yet misuse  of the Power  might raise  the persecutions
          once  again. So never break the Laws,  however much you might be temp-
          ted, and never consent to  their being broken.   And if you know  they
          are being broken, then you must work strongly against it.
 
          58. In days of old  it was decided by the Mighty Ones  who came before
          us that  the Art might  be used  to restrain others  from harming  the
          Craft  or its  children, yet  only after  great consultation  with all
          members of the Circle, and only then to deflect or to constrain them.
 
          59. And such  were the ways of  the Lady that She brought  us forth in
          joy, and such were the Ways of the Lord that His reign gave all life
          pleasure. Offer  love  in your  worship  and all  shall  be joyous  in
          beauty.
 
          60. In the dimly remembered dawn of ages past, the Wicca were truly
          free. Then, in Atlantis came the Age of the Misuse  of Power, followed
          by the  Ages of  Persecution and  Suffering.  Thus  the people  of the
          Wicca hid themselves  and cloaked  their knowlege, and  wove veils  of
          secrecy  and silence.  And this is how the Ways of the Wicca have been
          preserved through  the time of darkness.  Yet much of the  ways of our
          people were lost to the ignorance of others.
 
          61. Yet the cycle spirals ever on -- and the Age of the Earth Mother
          once again draws nigh.  We must be strong -- one with our birthright,
          and one  with our Gods, if we  are to bring forth  the balance.  Those
          who would  harm us, or attempt to enslave us,  we must overcome -- yet
          only through light and love, and never through violence or the evil of
          chaos.  And through our efforts the time  of our people will come into
          being once more.   In the times which lie ahead, there  lies much work
          to be done, so that once more the cycles of life are drawn to the path
          of light, and the balance acheived through the power of love.
 
          62. In order  to bring  the ways  of Light and  Love and  Life to  the
          peoples of the Earth, our secrets are slowly becoming secrets no more,
          and it is good that this is so -- for the age of shadow and secrecy is
          passing. Yet  the sharing of  our ways  needs always to  be guided  by
          wisdom and by love.   Let our rites and our mysteries be  kept sacred.
          Let no one defile our worship or  our heritage.  For the defilement of
          our ways is an honor loss to self, and for the Craft.
 
          63. Let each High Priestess govern  her Circle with justice and  Love,
          and with the help and advice of the Elders and the High Priest, always
          heeding the messages of the Gods when they come.
 
          64. Ever remember that although the Priest is the force with which the
          Circle  is built,  the Priestess  is the  ruler therein  -- for  it is
          through
          her that the Goddess created the world, and all things therein.
 
          65. The High Priestess will heed all complaints of all Pagans and
          Wiccans, and strive to settle any differences between them with reason
          and with justice.
 
          66. Let each Circle of Light  decide how it shall be known  -- whether
          by  earthly name or magickal  one.  For each child  of the Wicca knows
          best the safety or dangers of their homeland.

                                                                            1182

          67. Let each Circle  or Temple maintain and dedicate unto  the Goddess
          and the  God all the things  that are required for  Their rituals, for
          what  is blessed in the name of  the Gods rightly belongs to Them, and
          the Priest and Priestess shall be the caretakers thereof.
 
          68. Anyone of the circle who is of sufficient rank, and wishes to form
          a new Circle, shall tell the High Priestess and the Elders of their
          intentions. Members  of the old Circle may join the new Circle when it
          is formed, but if they do so they must leave the other Circle, unless
          otherwise instructed.  For it is the Old Law that each Wiccan may join
          the Circle of their choice, yet their energy should not be divided
          between two or more Temples.
 
          69. The Elders of the old and new Circles shall meet in peace and with
          respect, to decide the level of interaction and connection between the
          Circles.  Yet it is known that the splitting of a Circle often means
          strife. So only if it is truly in a spirit of peace and harmony should
          the Circles meet for the celebration of the Great Festivals.
 
          70.  None shall enter  the Circle that  have a sickness  or an ailment
          which  may be passed on to  the Lady's other children --  for to do so
          causes  harm to  yourself, as  well as  to the  others of  the Circle.
          Rather should  the Healers go unto the sick one, that through the love
          of the Gods they shall be made well and whole once more.
 
          71. It has been  judged lawful that if any of the  Craft need a house,
          or land,  and none will  sell, to incline someone's  mind so as  to be
          willing to  sell, providing it harms  none and the full  price is paid
          without haggling.
 
          72. In the matter of quarrels or disputes between the members of the
          Circle, the High Priestess shall convene the Council, and inquire into
          the matter. The  Council shall  hear each person  privately, and  then
          both together.   And they shall decide  justly, not favoring one  side
          nor the other.
 
          73. If an  agreeable resolution  cannot be reached,  then that  Wiccan
          must leave the Circle, for a Circle of Light cannot be properly formed
          where there is  disagreement and discord.   And when  a Circle is  not
          properly formed,  the energy  within is  either  dissipated, or  turns
          ugly, festering like a hidden sore.  So let them leave, but  only with
          love in  their hearts and yours,  for even though your  paths may div-
          erge, you are still all  children of the Wicca,  and there must be  no
          violence between us. Bear  no grudges, hold no thoughts  of vengeance,
          for this will rot away the foundation of your power.
 
          74.  It has ever  been recognized that  there are some  people who can
          never agree to work under any others.  At the same time there are also
          people who cannot rule justly.  To those who must ever be chief  there
          is but  one answer: "Void this Circle, and  seek another one, or if ye
          be of sufficient rank, then form a Circle of  your own."  To those who
          cannot rule justly,  the answer shall  be "Those who cannot  bear your
          rule will  leave you."   For none may come  to Circle with  those with
          whom they  are at variance, for to do so  angers the Gods, and hinders
          the Craft.
 

                                                                            1183

          75. Those that do wrong without knowlege shall be held innocent; those
          that do wrong through carelessness shall be judged lacking in wisdom,
          and dealt  with according to the  nature of the  transgression.  Those
          who do wrong with deliberation and forethought shall be thrice punish-
          ed, and the Lords of Karma shall lay low their pride.

          76. Each person must make  a balance for their words and  actions, and
          the  judgements of the Elders should incline  to try to make good come
          from the injustice  or wrong-doing.  Many are the  ways to restore the
          balance, so let the judgements  of the Elders and the Priestess  be in
          keeping with this.
 
          77. Do not  turn aside those who  seek the ways  of the Wicca for  the
          want of an offering  or the lack of a  robe.  You are the  servants of
          the Gods,  and the servants of  Their people, and those  that seek for
          the Gods you must aid in their quest.
 
          78. Of those who would inquire as to the ways of the Goddess, or who
          wish to  become of the Wicca,  ye shall search their  hearts, and even
          into  their spirits you shall look, as you are able.  For the Wicca do
          not look to acquire  mere numbers.  Let  none be turned away  if their
          hearts are true, and their desire earnest.
 
          79. The hidden children are like the strings of a harp: each one may
          give a clear note, and when gathered together in sympathy and accord,
          they shall give rise to a beautiful symphony.  Yet when struck without
          reason or thought, these notes may cause discord or disharmony.
          Therefore the Gods decree to Their Teachers and  Priests that all must
          be taught to master their harp, and to pluck their  strings with care,
          that they cause no discord or imbalance.
 
          80. Choose  the Priests and Teachers  of the Wicca with  diligence and
          with care. The  qualities that you should  search for within them  are
          Faith, Belief, Knowledge, Ability, Patience, Leadership, Humility, and
          a loving nature --  for they must lead and  teach the children of  the
          Goddess, and will thereby have the power to do great good, or to cause
          great imbalance.
 
          81. In practice it should be that the greatest of the Priests and
          Priestesses should guide the rituals within each of the Temples of the
          Old Gods, and truly you should be content with the advice and guidance
          given by them.  Yet ever it should be given so that it is clear and
          understandable, for within the Temple each of the Wicca is free, and
          thus they should be able to recognize and to understand our ways and
          their  implications.  And those who cannot explain the inner workings,
          or give just cause and reason for their decisions, may be  questioned,
          or the wisdom of the advice weighed.
 
          82. Let the Priestess and Priest lead as long as they are able, and
          their leadership be wise and strong, and to the benefit of the Wicca.
          Yet if their health is ill-favored, or if the next generation needs to
          try their hand, then let them have the vision and the wisdom to step
          away from  their position,  and  pass the  duties of  the  Circle t  o
          another. Let  them not become overly  attached to the office,  nor too
          fond of the power.
 

                                                                            1184

          83. If  a Priestess or a Priest should tire  of their duties and char-
          ges, then  they  may step  down,  but only  after  having trained  and
          acknowledged  a successor.   If  a Priest  or Priestess  deserts their
          Circle, then they have lost  the right to ever lead again  within this
          life, so great a trust they have broken.  If they should return to the
          Circle  within one  turn of  the Wheel,  and are  judged to  have true
          atonement in their  hearts, new insight  and growth, then they  may be
          forgiven,  and allowed to return to the Circle, yet they shall worship
          only, and hold no office or  title.  Leadership is a sacred commitment
          and  an honor, and  they have shown  that they cannot  be trusted with
          such responsibility.
 
          84. Any  Priestess, Priest, or Elder  who consents to a  breach of the
          Laws  regarding the  use of  the Craft  to cause  harm to  others must
          immediately be  relieved of their office,  for it is the  lives of the
          children of the Goddess which  they endanger, as well as the  honor of
          the Craft.
 
          85. The High Priestess may take a Sabbatical from her Circle, if her
          personal life  and duties  require it,  for up  to a year  and a  day.
          During that time, the Maiden shall act as High Priestess.  If the High
          Priestess does not return at the end of a year and a day, then the
          Initiates of the Circle shall name a new Priestess.  Unless there is
          good reason to the contrary, the person who has done the work of the
          Priestess should reap the reward.  If someone else is named, then the
          Maiden should continue in that office.
 
          86. Each Priestess and Priest shall choose their own consorts, yet let
          them  be wise  in the learning  of our  people, and  thus others shall
          abide  by the wisdom  of their  choice.  Yet  if the  Circle feels the
          decision is ill-advised, or that they  cannot abide and work in  honor
          and trust with that consort, then they may request a  gathering of all
          concernted to meet  and to talk, and to resolve  the balance with love
          and honor.   For only those  who are pure and  strong, keen and  wise,
          patient  and loving, can effectively and properly carry out the duties
          of a Keeper of the Circle.
 
          87. Those of the Priesthood shall not neglect their mates, or their
          children, or their house,  nor anything which is in  their possession;
          nor shall  the sick  and the needy  be neglected  for the sake  of the
          Circle. Therefore let  them adjust  the one thing  against the  other,
          that neither  should suffer, and  that which is  given by the  Gods is
          treated with love and respect.
 
          88. Long ago, at the time of Creation, it was deemed that the female
          should  hold the power  of life-giving.   And such was  the male force
          drawn to the  love and beauty  of the Creation of  life, that he  sur-
          renders unto her keeping the force of his powers in the furtherance of
          life.   Yet the  Priestess must always  remember that the  fuel of the
          flames which light the fires within her Temple  comes from the Priest.
          Thus she must use the  force wisely, and only with love, and  she must
          honor and respect he who is the activator of the Life Force.
 
          HERE ENDS THE NEW BOOK OF THE LAW.
 
          Published by: The Grove of the Unicorn PO Box 13384 Atlanta, GA  30324
          Ordering  Information:  Send  Legal  size SASE  A  small  contribution
          towards
          printing/handling costs will be appreciated.

                                                                            1185

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Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

                                  THE NEW BOOK OF THE LAW
                             Commentary by J. Random Folksinger
 
               I have  to  preface  this by stating that  I  was  first drawn to
          this  work by Leigh  Ann Hussey, and   reacted very  negatively to it.
          This will  be my second time  through these  Laws,  with comments that
          are SOLELY MY  OWN OPINION. I  know that Lady  Galadriel put a  lot of
          work (translate: sweat blood) into   these Laws, and I am not   attac-
          king  her or  her work.   Making my  points without  sounding negative
          would have been nice,  but I have not been   very successful at  this;
          since   several people have been asking me  to put down *WHY* I didn't
          like them, I felt that getting the project over with   would be better
          than struggling  with a novel-length exercise in not offending anyone.
          To  Lady Galadriel:  I, too,  have sweat  blood over  a reconstruction
          project  similar  to this (and I  got lots of negative feedback, too).
          My  finished  copy,  which includes the old "Burning Times" laws  as a
          historical source or what  to do when things  *really* get bad, can be
          had from Leigh Ann, Judy  Harrow, or downloaded from WeirdBase in  St.
          Louis as "JRFLAWS.TXT". My heart goes  out to you, but I am commenting
          on your Laws from my head only.
 
              Notes:
 
                  On the Preface:The Book of the  Law, orLiber Al, which Lady G.
          refers to as  a primary source, is not  the same as Craft law  in most
          traditions as  it was  written by  Aleister Crowley; it is, therefore,
          hardly  a wonder why it was not found  to be very pertinent by Lady G.
          If, indeed, Lady G.'s Book of the Law was  *not* Liber Al, it  is hard
          to understand where many of these Laws originated.
 
              The Laws:
 
                  1. Form and Order? Ask a Discordianor Shamanic Craft type. The
          Laws were  created for guidance,  as the latter  part of this  Law at-
          tests.
 
                  2. Channels, and manifestation of the Source? This sounds more
          like New  Age Xtianity  than Wicca.  I should  stop talking about  the
          flowers in  the language,  although  they are  disconcerting and  very
          distracting from the  original goal  of  "readable,  usable, and  per-
          tinent to  the needs ..." I suppose I can just use the term  "flowers"
          as my way  of saying  that the language  is unnecessarily  complicated
          when  it  really bothers me -- and most of  these laws do fall in this
          category.
 
                  3. Oh,no. Not the Xtian "Ye are as children"routine again. The
          Gods,  in  my  training, wish  us  to   grow,  not  perpetually remain
          children. To not test what  they say is the same  as  channelling some
          unknown  spirit and believing everything  he/she says. We are growing,
          making the Gods proud, not belittling or mocking them.
 
                  4. This law isover-judgemental (something I am accusedof being
          at times), and ignores the  need for working  with our  shadow-side; I
          suppose naivete is the worst I can say   about this Law.  I can easily
          find better in Marion Weinstein's POSITIVE MAGIC...
 

                                                                            1186

                  5. The "Mothership"routine smacks of CloseEncounters, butother
          than the children routine  and some language problems, this  one isn't
          too bad -- but isn't   there something in an initiation ritual   about
          us and the Gods  being the  same "but  for a  difference of  power"? I
          would think  Brothers and  Sisters of  the Gods  would be  better ter-
          minology -- feminists are welcome to reverse the wording.
 
                  6. Hmmm. Sounds liketithing to me. While it is certainlya good
          idea, we give back to the Gods all  the time  -- this  would be making
          the meaningful ritual a mechanical  one.    Sustain its Priests and
          Priestesses?   Paid (or fed) clergy?   Shades of Paul! This part would
          still work  in  my  tradition, since  we are   all priests  and pries-
          tesses, but I know some that are different...
 
                  7. I  can't see the purpose  of this Law, and  know of no cor-
          responding Law in the Laws I have come across.  It sounds like the God
          of  the Xtians again, making people the  way they are and then judging
          them for being that way.
 
                  8.A direct  statement wouldbe better. Who do you know in these
          times that goes   around weighing silver? Is   this a modern metaphor?
          I don't think so.
 
              9. Does not parse. Sounds good, though...

                  10. This soundslike it's setting up theteacher as infallible--
          shut  up and  listen.   Also, while  I hear  Karma used  frequently in
          Craft discussions,  it  is because  it  is a  useful concept  for  us;
          however,  this  is the  first  time I  have  seen the  Lords  of Karma
          enthroned in Craft Law.
 
                  11. I could have taken the Golden  Rule in one of its permuta-
          tions, but this is much more akin to the concept of "Sin" than that of
          Karma.
 
                  12. "You  must not be  a teller of  tales..."? What, we  areto
          have  no Bards in the  Craft? If   this law means   that gossipping is
          not a good  thing, why doesn't it say  so?  And "must hold  no malice"
          indicates that we are not allowed to   be human again  -- true, it  is
          better for the Craft  that we  all be  as a loving  family,  but there
          are  otheR ways  to  deal with  the   problems  caused  by personality
          conflicts  than to outlaw legitimate feelings.
 
                  13. Flowers. Old Law. (Meaning  that, other than difference in
          wording, this  is the  same as  the "Old Laws",  i.e., Lady  Sheba and
          others.)
 
                  14. Oh,  boy! Priestess Knows Best   (and will be  happy to be
          responsible  for *you*).   If someone asks  me  a  question, give them
          the straightest answer I can, and without phoning  up my Priestess for
          permission to do so. I am a  trained, adult Witch, and am capable both
          of making  my own decisions *and*  taking the consequences  for making
          a  wrong decision. The "You  must not put stumbling blocks..."  sounds
          like the old parental admonishment, "Don't   put beans in  your ears."
          The   Xtians have  enough stumbling  blocks of  their own;   I   don't
          think ours would even be noticed, and so are unnecessary.
 

                                                                            1187

                  15.  The key words are in   the Preface: readable, usable, and
          pertinent.  "Fetters" and  "woe" are not very  meaninful words in this
          half  of the  20th century.   Not  sure about   the  use of   "souls",
          either, since   that  seems to  be mostly  a xtian concern.  Remember,
          Lady G.  said that  she reworded  some of  these laws  "to make  them
          clearer and more understandable". I think she missed here.
 
                  16. Sounds  like"Trust in  God; Hewill  provide." Where is the
          Craft basis for this Law?
 
                  17.  Ifyou  killsomeone  magickally,accidentally  orotherwise,
          you should be sacrificed to atone  for it? My  Goddess demands nothing
          in sacrifice. It would  be far better to get into  therapy and see how
          you could forgive  yourself and help others to forgive  you (I'm using
          "forgive" as  a psychological, not  religious, term). No  problem with
          the first sentence.
 
              18. Could be said more clearly.
 
                  19.The  source for this, especially the final  sentence, seems
          to be  Jesus in  Revelation. "Many  say, Lord, Lord,  but I  know them
          not..."     etc.
 
                  20. Sounds like, "Thou shalt not take the name of the Lord,thy
          God in vain".   Either that is what this law is saying, or it needs to
          be clearer.
 
                  21.  Old Law.  I  would have worded it, "In any disputes among
          the Wicca..."
 
              22. Old Law.
 
                  23. To me, mymagickal tools are channels between whatis within
          me and what  is  outside  of   me  (on   the  magickal   planes, which
          frequently intersect with the planes of reality). Still, Do Not Haggle
          is Old Law.
 
                  24.  Old  Law,  except  for  the  semantical  substitution  of
          "Power" for  "Art"  and the  use of  the judgmental  terms "evil"  and
          "unworthy".

                  25. "Thou shalt notsteal"? Hinted-at consequences are unneces-
          sary.

                  26. I don't understand "Show honor" as a phrase,  and the last
          phrase is     not comprehensible to me.
 
                  27. "Those  whoare of the  Wiccashall not own  slaves,"-- good
          idea,  although I have  never seen it included in Craft  Law. The rest
          of this sentence is  again unclear  and/or  unnecessary justification.
          "Nor shall you take as  a pledge any person's life,"; well,   the Laws
          of  Karma (if you   accept them,  which these Laws  purport to) demand
          otherwise  from time  to time,  and  again, this  has  not been  found
          necessary in any other     set of Craft Laws I have seen.

                                                                            1188

                  28. Thisis the second time the Golden Rulehas been quoted in a
          faulty   permutation. "If a stranger sojourns with you...they shall be
          as one of the  Circle..." What,  we're going  to invite  total strang-
          ers into  our rites just   because  this  Law   says  so?   There  are
          enough Laws that contradict this already. This doesn't sound right.
 
                  29. This  came straight out of   Leviticus, and also exists in
          Baha'i  law in a slightly clearer form.   It's nice that We're getting
          ecumenical, but what is the need  for this in Craft Law? The Threefold
          Law applies, and is easier to understand.
 
              30. The Good Wiccan Houskeeping Seal is required for Circle?

                  31. Not a Wiccan Law. "Cleanliness  is next to god/dessliness"
          would be a shorter  way of  phrasing this.  Although the   old customs
          (NOT  laws) require bathing   prior to  a ritual,  even  that has been
          used to  "find" Witches with in   some areas (they're  clean and smell
          nice -- they must be seducing our men for Satan!).

                  32. Not  Law, but a  start; Ibelieve  none should die  without
          someone having cared for  them; and  that  death with  dignity  is the
          hoped-for ideal. Many of  you already know that I'm  initiating action
          toward Pagan  hospice, funeral,  and  cemetery   care.  The  judgement
          about  "their actions" is for the Dark Lord to make.
 
                  33.  ThreefoldLaw is all youneed here.  Anythingelseis moral
          judgement.
 
                  34. Amendedversion: "Let those who desire union asa couple (or
          other  forms as might be desirable, such as a triad or a group relati-
          onship) be  handfasted, sharing their love  in a manner they  and  the
          Gods find pleasing."  Children  are  not  necessary  for  shared  love
          (and  often  separate the  parents   from  their mutual  desires), and
          there is no need to deny handfasting  to couples  not wanting  childr-
          en. I  also am not certain that this needs to be a Law.
 
                  35. "The Law of the Goddess isthat none of the Wicca shalltake
          and wed someone who they do not love." Period.
 
                  36. Not Law.  Also uses "brethren", another male term. (Anyone
          who has read my  revision of Gardnerian Craft Law  should have noticed
          the near-total lack of gender terminology.)
 
                  37. The first sentenceis incomprehensible, immaterial, orboth.
          This law  is very  flowery,  and I  would love  to know  what Lady  G.
          extracted it from.
 
                  38. Old Law:"Never boast,never threaten..." seemsto be theroot
          here - and is much clearer in that form.
 
                  39. The  concept of magickal  purity is one  of ritual magick,
          not  the  Craft. This  Law is,  in letter  and  spirit, one  of ritual
          magick. While some  traditions of the Craft do get into ritual magick,
          that still does not make this "proper" as Craft Law.
 
              40. Old Law was both clearer and less "new-agey".

                                                                            1189

 
 
                  41. WHERE hath  the Goddess said  these  things? Nowhere in my
          tradition,     and   they  sound  more  like   things  She  may   have
          said in circle --     certainly no need to canonize them.
 
                  42.  Back to Leviticus.  This is  far  too judgemental for any
          tradition I am familiar with. There also seems to be confusion between
          "work" as in make money  and "work" as   in learning and  teaching the
          things of the Craft.
 
                  43.  A sacred  trust? This  explainswhy  Grove of  the Unicorn
          built a  sanctuary  in   Georgia,   but  I   have   never  seen   this
          expressed  as a requirement.  Most  traditions  are not   getting over
          being  hidden; this Law requires total openness. I think  it's danger-
          ous to  do this in  most areas, and  having the Goddess  decree (here)
          that we  should do something that  could harm  Her  Witches (something
          She expressly  forbids us to do  in the Old Laws)  doesn't feel right.
          What is the source of this one? It appears to be the inner feelings of
          some  Witch or Witches, which is not good  enough to pass off as Craft
          Law.
 
                  44. While  Ihave been  taught this, it  wasunder "What  We Do"
          rather  than "The  Law".  The style  of  presentation sounds  too much
          like  what        YHWH would have  written as  a law  rather than  the
          Goddess I know...
 
                  45.Am I readingthis wrong, oris this saying "Honor the Sabbath
          and keep it holy"?  We need   to set  aside a  whole day(s)?   I don't
          think that's realistic   in  these  times,  although   it  might  have
          been in paleolithic times.
 
              46. Not necessary. Any teacher will give you this information.
 
                  47. Definitely  flowers. Let each Witch keep a book (she  even
          dropped the "in their own hand" part). What else is necessary?
 
                  48. Clumsy, with toomany "they"s in spots;How about, "Studythe
          signs of the Gods in all their forms;  these shall guide your thoughts
          to the Gods and the  Gods will take notice of you.  Turn your thoughts
          and worship to the Gods, not the signs and statues of them."
 
                  49. Theoriginal here says"If *any* inthe Craft ownsany land..-
          .guard all monies  of the Craft..."  thus widening the  circle of love
          beyond just the Circle you are a part of.
 
              50. Old Law.  I feel this could be done a bit more clearly.
 
                  51.  Extremely  Crowleyian  in  content,   where  the  content
          can   be determined. It  sounds  like it  is favoring asceticism  "for
          the good  of the Craft...".   Unclear  rules like  this   have led  to
          excesses in other religions they have appeared in.
 
                  52. NOT CRAFT  LAW. Paul wouldhave loved  to have this kind of
          law as stated by  Christ, but it  wasn't true then  and it isn't  true
          now.  IF WE'RE NOT SUPPOSED TO TAKE MONEY FOR THE ART, HOW COME WE CAN
          BE ALLOWED TO TAKE GIFTS?????
 

                                                                            1190

                  53.Taken as an extension of#52, this law repulses me; however,
          having deleted #52, and deleting "offerings of ... money", it could be
          OK. But it  is totally unnecessary unless you're   trying to set your-
          self  up as the  First Church   of Wicca,  N.A., complete  with  Xtian
          abuses  of power.  In  any  loving   circle, poeple   will bring   the
          incense,  or the cakes and/or wine, or work together on building a new
          altar. This is already covered in the laws above, though.

                  54. Harmony will be restored by working toward harmony, not by
          donating  to your favorite  non-profit Temple. Again,  the emphasis on
          giving makes me think  of   televangelists  ("I   need  to  make   the
          payment  on my Inspirational Cadillac").   I don't  know what problems
          Grove of the Unicorn has  been having in keeping up their  payments on
          the  land or  whatever, but  their problems  should not  be used  as a
          lever  to change  Craft Law  (if indeed  this is  the object  of these
          laws).
 
                  55.  Once more, this law either comes out of ritualmagic or
          televangelism (or both).  Every Witch should know (or know how to look
          up) the proper   times for a ritual, and  should be  able to offer  it
          up themselves ("thru the  most proper medium" could  mean "Pay the
          Priestess" or it could mean "use  the right  tools" -- if it  is *not*
          intended to mean the latter, then this law has no basis in the Craft).
 
              56. Old Law, and one of the most important Craft  Laws.
 
                  57. Separating this Law  from the previous one causes  a minor
          problem -- it now becomes "Never break the  Laws" (and there are  some
          dillies in this set) instead of "Never break *this* Law".
 
                  58. The "Mighty Ones" decided for us "in days of  old" that we
          cannot use the Art  against anyone?   A shirking  of responsibility is
          again evident. While the same precept  occurs in my  set of the  Laws,
          it is  obviously a decision  made in  the light  of persecutions,  not
          something decreed from on high.
 
                  59.Sentence fragments. (sic)This is asubject that isnot in the
          Laws (but is in the  Charge of the Goddess, without the God's  side of
          things).

                  60. Why do we need "thedimly remembered dawn of ages past" and
          Atlantis to make  this point? This is the only  version I've seen that
          goes beyond remembered history.
 
                  61.  Should  be  combined  with   #60,  and  have  more of the
          excessive verbiage dropped. Oh,  no! Not another  cry of "the evil  of
          chaos" again!  How can these people even *talk* to Discordians?Any set
          of Laws  that is  intended   to be Craft-inclusive   must  not include
          value  judgements, especially  using the  words "good",   "evil",  and
          "chaos". This law seems to  be wishing for the  time when we   were in
          power;  every set  of Laws I've seen prior  to this  one  would settle
          for a time in which we are tolerated or accepted.
 

                                                                            1191

 
                62. I don't understand what  this is trying to  say --  it seems
          to  fluctuate between "No   more secrets",  "Only a few  secrets", and
          "Don't  tell anybody  anything". Since  all three  of these  have been
          expressed above,  I'm not sure this law is needed; it hardly even adds
          to the confusion.
 
                  63. The change  from "always heeding the Messenger" to "always
          heeding  the messages" is a  little dangerous, but  otherwise, this is
          Old Law.

                  64. This law sounds pretty Gardnerian in tone, but it does not
          agree with Gardnerian  myths -- i.e.,  while Goddess created  everyth-
          ing,  she did not  create Death itself.  Life without Death  offers no
          regeneration, as  Life could  not continue  on its  own; the  God  was
          outside  of Her creation,  and so He  had things  to  teach  Her about
          Death. (Those of you who  prefer Starhawk's version of this   myth are
          TOTALLY ignored in this law.)
 
                  65. I thought anHPs was only concerned mainlywith what happens
          in Her Circle  --  this Law seems  to state that She is concerned with
          an unstated, but large-sounding,  community. Other than that, this  is
          Old Law.
 
                  66. I don'tthink this needs to be in the Laws, but it's a good
          idea for each Circle to consider.
 
                  67.  This seems to be based upon the  Old Laws' "If any in the
          Craft  has any land...",  but it does  take that  additional step into
          demi-deified clergy. I wish I knew whether Grove of the Unicorn was an
          authoritarian  structure or not, but  these Laws go  a long way toward
          making its  sound like one.   (I'm  not sure this  group could  "pass"
          Isaac Bonewits' Cult  Danger Evaluation Frame  after having read  this
          many of their Laws.)
 
                  68. Aha! Almost OldLaw, and a"Burning Times" law!This is still
          a good  Law, but it  was formulated to  keep anyone from  knowing more
          than  one  group to  "give away"  if  they cracked  under  pressure of
          Inquisition.

              69. Old Law; probably should be included in #68.
 
                  70. Are wetalking about pneumonia, herpes,  ora cold here? You
          can do a lot better healing  work *in* Circle (in my  experience) than
          outside of it  in  many cases, and any Witch  can  decide for her/him-
          self whether they are too sick  to  be in Circle and ask (or  not ask)
          for healing.  I suppose I find  this law too judgemental,  or too gen-
          eral.
 
              71. Old Law.
 
                  72.There  is nodefinition of Council given (the "Old Law" says
          "the Elders"), and the  "Old Law"  states that either the  High Priest
          or the High Priestess can convene the Elders (useful if the HPs is out
          of town...)  Otherwise, Old Law.
 
                  73. Generally, Old Law.Some of therestatements aredifficult or
          unwieldy, but no real problems.
 

                                                                            1192

                  74. Old  Law.(Actually, a  bit of  another Old Law is  grafted
          in for clarification, but it doesn't hurt anything.)
 
 
                  75. In conflict with English(/American)  Law, "Ignorance is no
          excuse," includes threefold   law (which is  NOT included  in  the Old
          Laws), and throws in the  Lords of Karma again; rephrased, this  could
          be an  excellent law or rule, but I do   not recognize a single source
          for this one.  Some ritual magic, a little Hinduism, no Craft per se.
 
              76. Nice thought; sounds like a personal addition.
 
                  77. As above, the "want of an offering" is not an issue in Old
          Law; the  "lack of a robe" has never been discussed, since most groups
          I  am familiar  with generally  work skyclad  or negotiate  the issue.
          Personal addition?
 
              78. Nice thought; sounds like a personal addition.
 
 

                                                                            1193

                79. So many flowers that (I feel) most would miss the point. I'm
          afraid I did, and I'm a musician.
 
                  80. Sounds likethe Apostle Paul.  The qualitiesI was taught to
          look  for  in a  High  Priestess  were caring,  leadership,  patience,
          ability, and knowing when to ask for help. This cuts  out faith (some-
          thing Goddess says  in Her Charge is not asked  for) and belief (some-
          thing she wouldn't be in Circle without).  More flames on the topic of
          children.
 
              81. Source?  Sounds clergy-like to me...
 
                  82.Old Law states that arequirement of being High Priestess is
          youth; while  this is not easily practiced in all covens, going to the
          opposite extreme is probably not much  better. My personal experiences
          have  been in covens where everyone takes  their hand at practicing HP
          and HPs,  with the HPs  acting more  like organizer and  running coven
          meetings.
 
                  83. Ouch.Based upon Old Law,this Law removes theaspect of Love
          as an excuse  (or Glands, if you like the Wombat Wicca version) -- and
          demands both  judgement *and* atonement  for a HPs   who has  left and
          come back --  even uses  the judgemental term,  "deserts", in  dealing
          with  the issue.  The  Old Law may  have its drawbacks, but  is a much
          better guide (I  feel) than getting nasty  about  it. Oooh, they don't
          even   get to hold office again! Many things are sacred, and certainly
          being   High Priestess is one of  them, but in my  teaching, Love is a
          higher ideal, and the Craft has always allowed for it.
 
                  84. Old Law, with flamesas above. "It isthe lives of all ofthe
          Craft they endanger."  Honor is still undefined in this context.
 
                  85. The useof the word,"Sabbatical" is cutein this context,but
          this should   be a   part of  #83  rather  than separating   them out.
          Also, the phrase, "the Maiden should continue in that office" confuses
          the reader as to which  office -- the law has already  stated that she
          should reap the reward; does election of another person invalidate the
          election?  It should read, "...the Maiden shall  be the Maiden for the
          new HPs."
 
                  86. This is a new idea, and  probably a good one:the Priestess
          and the Priest need not  be the consort of the other,  but are select-
          ed each  by the  coven or circle  and are  free   to choose their  own
          consorts. The  one possible negative I  can think of concerns  the few
          times  when Great Rite is held, and  the feelings of their consorts on
          this matter.  But then it lets the   coven decide whether  the  choice
          was right  nor  not!  If we're  dealing with private  lives, let  them
          remain  private. Based  on Old  Law, except   that  in   Old Law   the
          Priestess  is  chosen   and She selects  the Priest.  This  law  again
          contains   too many value  judgements --  if you need a perfect person
          to run your circle, you will never meet.
 
                  87. Adapted from the Letters of Paul  the Apostle, not the Old
          Laws. It  is nice to state that we   should be responsible for oursel-
          ves,  but that  is a  part of  being a  Witch   (oops, by  these Laws,
          Witches are only  children, so I suppose  making "those of the  Pries-
          thood" adults is  what this law  is about). This  also seems to  state
          (per Xtianity) that their mates, children,  and house are  all posses-
          sions; hardly a feminist or Craft perspective.
 

                                                                            1194

                  88.  Reverse Xtian. Extremely sexist,  andno  more or less bad
          than making the Man ruler of the world.
 
              THE NEW BOOK OF THE LAW is published by:
              The Grove of the Unicorn PO Box 13384 Atlanta, GA 30324
                  To order,  send  a legal  size SASE.  A  small contribution
          towards printing/handling costs will be appreciated.

                  These comments have been made by Gerald  L. Bliss, who is also
          known as J. Random Folksinger.

                                                                            1195

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                                       Aporrheton 5
                                        The Craft Laws
 
              (Marked 4/73 by Judy Harrow; author not noted)
 
                        ManytraditionsabouttheCraft arescatteredthroughoutrecent
          books; a  sizable bunch is the 161  "Craft Laws" you can  find in Lady
          Sheba or in  June Johns. Many  of these traditions are  merely defini-
          tions of what  the Craft is,  and so of the  context within which  the
          other traditions should be understood;  they are "true" merely because
          (and  insofar as) they are internally consistent. In contrast, some of
          the other traditions  seem to be  shrewd, hard-won observations  about
          how psychic  energy (as dealt  with in the  Craft) seems to  work, and
          THESE are the important ones.

                        The psychicreality that these traditionsconcern has been
          called by  many names: spiritualists call it "the upper astral plane";
          Jungians, the  "superconscious"; the  Bhagavad Gita, "the  True Self";
          many mystics,  the "godhead";  Isaac Bonewits, the  "Switchboard"; and
          very much  so on.    Any such  name is an attempt  to map (part  of) a
          psychic reality that seems all too willing to accomodate itself to any
          map you  use, and you  will get nowhere  in trying to  understand that
          reality if  you don't keep its Plasticity firmly in mind. In the Craft
          we conceive that reality as the Goddess (as #11 below  states); She is
          both very real  and a metaphor. She is real  because human energy goes
          into making  Her real; She  exists as  a "thought form  on the  astral
          plane," yet She  can manifest  physically whenever She  wants to.  She
          does  not exist independently of  mankind, but She  is most thoroughly
          independent  of any one  person or group.  (And precisely  the same is
          true of any concept of divinity that people put energy  into maintain-
          ing.)  She is  a metaphor  because, great  though She  may be,  She is
          finite, like any other human concept, whereas reality is infinite. And
          why do we need the Goddess, or any divinity at all?  Because the human
          mind  seems unable to grasp an  undifferentiated infinity. By creating
          our own divinities, we create mental steps for ourselves,  up which we
          can mount, toward relizing ourselves as divine.

                        TheCraft Laws,then, arenot "13Commandments" fromon high;
          they  are merely  unproved hypotheses about  how SOME  psychic reality
          seems  to  work. They  should be  treated  like any  other hypotheses:
          respected as being the  best guesses going, but continually  tested to
          find out how valid they are and to generate better guesses. Naturally,
          you cannot test them by breaking them, any more  than you can test the
          law of gravity by jumping off  a ten-story building. Instead, you draw
          conclusions from them, or  base predictions on them, and  try workings
          to see if the latter hold up. The 13 below are ones that have  held up
          so far  under such testing; some  we had in  an earlier set of  13 did
          not. In  compiling this  set, I  culled through all  the traditions  I
          could find, picking out  especially (or thinking up) the  most general
          statements,  which  would include  many  of  the other  traditions  as
          special cases; you should be able to spot examples of this by careful-
          ly comparing Aporrheton  10 with this  one. Certain of  the laws  here
          (the ones typed in all caps) seem necessary and reliable to us, and we
          will not tolerate  any bending (let alone  breaking) of them,  for the
          reasons discussed  under #12  below. Many  of the  rest are  here, not
          because we     understand them, but because we don't.

                                                                            1196

               I  always  approach  traditional occult  systems  (astrology, the
          Tarot,  the Craft,  etc.)  on the  assumption that  they consist  of a
          terse, ultileveled  coding of hard-earned information  about something
          real and important. It is  almost as silly to think  you've discovered
          everything such  a system might mean as it is to think it meaningless.
          The only way to find  out what such a system means is to  get in there
          and work with it until you  speak its language fluently. Then you will
          likely find (at  least, this has  been my experience) that  the system
          gives you a map  of reality, but of  many places, not just  one place,
          that it  gives you a  way to work  with classes of  realtionships that
          hold  for many different kinds of people, things, and situations. That
          is,  these  traditional systems  are  very  much like  nonquantitative
          algebras  or calculi; a symbol in one of  them is not going to have an
          invariant  and simple meaning,  or even the  same meaning in  two dif-
          ferent contextx,  anymore than X is  going to have  the same numerical
          value in two different algebra problems.

                        It therefore seems safest to keep these Craft laws whose
          meanings are not obvious  in mind, and hope that  further "experiment-
          ation" will shed some light on them. Of course, to get  any results at
          all in dealing with psychic phenomena,  you have to be optimistic  and
          openminded. If you  already hold a firm belief that  you know what the
          Craft Laws mean, or that they are  "Absolutely True," or the opposite,
          then  your mind is closed, and you  can't learn anything new. That is,
          you're not supposed to "believe" in the Craft Laws, or memorize  them;
          you're supposed to UNDERSTAND them, else you've missed the whole point
          of why we have them.
 
              1. YOU CANNOT USE THE ARTS OF THE CRAFT TO CREATE OR INCREASE BAD
                 KARMA, EXCEPT FOR YOURSELF.

                  2. YOUMAY NOT USETHE ARTS OF THECRAFT TO AFFECTANOTHER PERSON
               IN ANY WAY, UNLESS YOU HAVE THAT PERSON'S EXPLICIT PERMISSION.
 
                 These two are best discussed together, since they replace the
          inadequate statement one often finds that "You may not use the arts of
          the Craft  to work malevolent magic."  Notice that the  first one says
          "cannot,"  being an observation of fact, wherease the second says "may
          not," being a statement of ethics.

                        Thefirst lawstates that,INTHE LONGRUN, youcan harmno one
          but  yourself. You cannot benefit from trying to harm another, because
          you are part of the fabric  of reality, not separate from it.  You get
          whatever you  give, because getting and  giving are the same,  just as
          the trough and  the crest are the same wave./ If  you set up a pattern
          of nasty, callous selfishness  around yourself, that is what  you have
          projected onto  the world, and that is all you will experience. If you
          act out of genuine affection and concern for others, you receive their
          affection and concern as  well. The psychic (or  life) field seems  to
          have a single polarity:  to create positive effects for  yourself, you
          must create positive effects for others.  And this observation applies
          not just to the arts of the Craft, nor to all the psychic arts, but to
          life in general.

                                                                            1197

                        Now, whatthe second law pointsout is that itis the OTHER
          person's  opinion  that determines whether the effects  of what you do
          are positive or not. This law is the equivalent of the Craft's version
          of the  "Golden Rule":  "Do unto  others not as  YOU wish  to be  done
          under,  but as THEY wish to be  done unto--for their tastes may damned
          well differ from yours." (Thus this law, most usefully, eliminates any
          arguments over how one defines "good" or "evil.") It follows  that you
          may not do something for what YOU think is someone  else's "own good";
          you  have no  right to  make that decision.  You may  not even  work a
          healing unless you have permission from the person to be healed; it is
          unethical  to hit an unprepared person with  a jolt of energy. You may
          work  without prior permission for someone whose karma you are already
          PERSONALLY  involved with (as  a mother for  her child, a  man for his
          wife,  etc.), but  you may  not accept  anyone's opinion  that another
          would  give permission if asked; no matter  how close two people might
          be, they  neither own one another nor carry each other's karma, and so
          cannot give such permission to another.
 
                  3. You cannot usethe arts of theCraft to win fame, fortune,
           power, or any other sort of material or social advantage.
 
                        Thisagainis anobservation ofhow allthe psychicarts work,
          not just those of the Craft. WHY they work thus is another question---
          THAT they do work thus is well-known. Perhaps the simplest explanation
          is that  if your major motive for working is (or becomes) a desire for
          fame,  fortune,  etc., you  soon get  into  a headspace  where psychic
          abilities simply cannot  function; many erstwhile psychics  throughout
          history have lost their abilities and become  charlatans, because they
          did not know this rule. You  can (as many people do) make  your living
          by a psychic art, as long as you charge only enough to live comfortab-
          ly  by your society's  standards; it is  only going on  a "power trip"
          that  would endanger your abilities.  Similarly, doing trips on people
          without  their        knowledge (or  the magician's  favorite project,
          raising "demons"  in order to  control them) is another  sort of power
          trip, and will have exactly the same effect on your  abilities. A more
          traditionals Craft statement of this  rule would be, "The arts  of the
          Craft are the gift of the Goddess;  if you misuse them, She will  take
          them back."
 
                  4.You cannot usethe arts ofthe Craft forshow, in pretence, but
                only in earnest, and only in need.
 
                        If youwork aritual, itwill haveeffects, whetheryou think
          you want it to or not. Therefore  you cannot "pretend" to throw a hex,
          for example; the Lady does not recognize pretence. On  the other hand,
          you cannot work the arts  successfully just because you WANT to,  as a
          head trip;  the Lady won't cooperate.  You have to need  the energy or
          the information for some real purpose, else you can't tap into it. (At
          least, this is what meaning I have seen in this law so far.)

                                                                            1198

                  5. The arts ofthe Craft can onlybe worked in acircle with at
             least one other person of the opposite sex.
 
                        This "law" is actually just a set of definitions, though
          important ones, as follows. (a)  The arts of the Craft are  defined as
          those  that will work only  under these conditions;  psychic arts that
          work  under  other conditions  are thus  not  necessarily part  of the
          Craft. (b) A  coven consists of  at least  one man and  one woman;  it
          cannot  consist of  all men  or all  women. (c)  If you're  working by
          yourself, you are  working as a magician, not as  a witch--but you are
          still  obliged by your  oaths to the  Lady to observe  the other Craft
          Laws. (For more on this last point, see #12.)
 
                  6.A man must learn the arts of the Craft from a woman, a woman
          from a man, except between parent and child.
 
                        Since#5 definesthe artsof theCraft asthose thatonly work
          in the  circle, obviously they can  only be learned in  the circle. If
          you're working with just one other  person, that person must be of the
          opposite  sex, else the arts  won't work, and  nothing can be learned.
          Thus it seems logical that this tradition applies only to a one-to-one
          teacher-apprentice relationship.  If you're not in  the circle, and/or
          are teaching a  mixed group  of men  and women,  obviously there's  no
          problem.   (This tradition MAY imply  that the arts WILL  work for two
          women if they  are mother and daughter, or for  father and some, since
          part of  the key to  the working,  and the learning,  seems to  be the
          emotional  closeness between the two;  consider section IV, last para,
          in Aporrheton 10.)
 
                  7. You mustalways pay whateverprice is asked,without haggling
                  or complaining, when you buy something to be used for the
          Craft.
 
                        TheGardnerian Craft Laws (sectionIV, para 4,of Apor. 10)
          allow the arts  of the Craft  to be used to  persuade someone to  sell
          something, as long as his asking price is met, but  this would violate
          our Law  #2. In contrast, this  law here is a  safeguard against using
          your psychic talents not-quite-consciously to take unfair advantage of
          someone.
 
              8. You cannot belong to more than one coven at a time.
 
                        Any two covens willlikely have rather different symbolic
          systems  for their  workings,  different understandings  of the  Craft
          Laws, and so on.  Trying to work with both would  then tend to confuse
          you, snarl  up your communication  lines to the  Lade, and  reduce the
          efficiency of your  learning and working. Of course,  if two covens do
          have  identical  systems (which  could only  happen  if they  shared a
          common  ancestry), they  could be  considered the  same cove,  for the
          purposes under discussion here.

                                                                            1199

                        Inits originalcontext (seesection III,Apor. 10),this law
          seems  merely an observation of fact:  even if you're working with two
          or more covens, you will only BELONG to one of them; your loyalty will
          be with that one, and if there  were a parting of the ways, you  would
          stick with  it. Obviously, in  time of persecution,  divided loyalties
          and disagreements could be a source of great danger, and would have to
          be forbidden. Also, in a Craft structure where  the High Priestess has
          final authority within  each coven, she  would not much like  having a
          Witch she is trying to train be influenced by another Priestess. True,
          these considerations don't  apply to us, but they are valid as reasons
          for the tradition.
 
              9. None can coven with others they cannot agree with.
 
                        Statedthis way,this lawbecomes anetymological tautology,
          for  "coven" means "to agree" (or "to  come together"). The more those
          in a coven can agree on  the interpretation of the Craft Laws,  on the
          symbolic  system used for workings,  on the purposes  of the workings,
          the  greater  the  coven's  effectiveness will  be.  Naturally,  minor
          disagreements  will crop up  regularly in  a group  of individualists;
          they are not  what this law concers.  Rather, it applies  to disagree-
          ments (or bad interpersonal feelings) that are strong enough that they
          are amplified by the group field, make  the meeting unpleasant, and so
          make it  impossible for the  coven to work. For  this reason--not, one
          may hope, out of  mere in-group exclusiveness or arbitrariness--acoven
          must select  its members  carefully for compatibility.  Also, since  a
          coven is necessarily  a "small group,"  many normal small-group  proc-
          esses will operate in it. These  can be powerful, and emotionally very
          heavy, but there's nothing mysterious  about them. Don't mistake  them
          for something occult; that would lead you up a blind alley.
 
              10. You must not betray the secrets that cannot be told.
 
                        Thesecrets in question hereare Her secrets,the ones dis-
          cussed in  the Caution to the Novices. Insofar as these Craft Laws are
          simply observations of how psychic reality works (and it is for  that,
          really, that we should value them) then they are "self-enforcing" like
          any other  statement of fact.  So what  this law means  is: (a)  Don't
          commit suicide; (b) Don't  violate your own sense of  your self-integ-
          rity; (c) Don't "sell  your soul to the devil"; (d)  If you stick your
          finger in a flame, you'll get burned.
 

                                                                            1200

              11. ALL POWER IN THE CRAFT COMES FROM THE GODDESS.
 
                          This lawis anotherobservation about howpsychic reality
          works.  The energy that is raised in the circle comes not from any one
          person, nor from all the persons in the coven as individuals, but from
          somewhere else: from  the Goddess,  or from some  source ever  further
          beyond. Such energy, like  all psychic energy, comes THROUGH  you, not
          from  you; it  is not  your personal  property, for  you are  merely a
          channel for it,  a custodian of  it. You do "own"  your body and  your
          individual personality, and  you are  entitled to the  fruits of  your
          labors, but the energy is  not yours to exploit for your  own benefit,
          for any human being  could (potentially) learn to do anything  you can
          do. Therefore, although  you have a right to earn  a living, the Craft
          is free to all, being a gift of the Goddess: you may not charge anyone
          even a  penny to be initiated into the Craft  or to learn its arts. Of
          course,  you should insist on having your actual expenses covered; the
          Craft Laws  do  not require  you to  operate at  a loss  or to  coddle
          freeloaders. But you may not make money from practicing the Craft as a
          religion, and if you try, you will lose all access to the power.  This
          law  also means  that the  only genuine initiations  in the  Craft are
          those worked (though not necessarily directly) by the Goddess Herself.
          That is,  if you  have the  power from  the Goddess,  credentials from
          other people are unnecessary, and if you don't have  any power from
          the Goddess, credentials  from other people  are useless. Hence  there
          can be no authority in the Craft outside each coven.

                      Thislaw alsoprovides anotherdefinition: anypowerthat comes
          from   the Goddess  could be part  of the Craft;  so any poet  who has
          experienced the  reality  of the  Muse is,  to that  extent, a  Witch.
          Conversely, any energy  that cannot be  conceptualized as coming  from
          the Goddess  (and apparently there  ARE such forms  of the energy)  is
          definitely not part of the Craft. (The tradition that the Priestess is
          supreme within  the circle also appears  to be a special  case of this
          law, insofar as only the Priestess can incarnate the Goddess.)
 
                  12. IFSOMEONE INTENDS TO HARMYOU, YOU MAY USETHE ARTS OF THE
                      CRAFTTO RESTRAINHIM FROM DOINGSO, BUT ONLYIF ALL INTHE
               COVEN AGREE THAT HE WILL IN NO WAY BE HARMED BY THE WORKING.
 
                        No matterwhat the provocation,trying to harmanother will
          only create bad karma for yourself. So, although you have  an absolute
          right to protect yourself, you must not retaliate. As is said in K'ung
          Fu, "Solve  the problem, no less,  no more." The reason  why the coven
          must discuss the  situation and agree on the workings  is twofold: (1)
          to allow cooler minds to prevail, for  it is when one acts on impulse,
          out of  anger, that one  is most likely  to overstep the  line between
          self-defense and  aggression;  and (2)  because  those in  the  coven,
          having  taken an  oath to help  one another,  and being  linked by the
          generation  of the group psychic field, will  all share to some extent
          in any bad karma generated  by any member's misuse of the arts. If you
          are one who can only learn the hard way, say,  by sticking your finger
          into a flame, you are of course free to burn your own fingers--but NOT
          if you are holding someone else's hand, which is exactly the situation
          if you belong to a coven. For its own self-preservation,  a coven must
          therefore retain the right, as a  last resort, to expel (and cut loose
          from the karma of) any member who persists in interfering in other
          people's lives without  their permission or,  of course, who  attempts
          even blacker workings.
 

                                                                            1201

                  13. Always rememberthat allmankind and allcreatures areequally
                        childrenof theGoddess;therefore neverboastor threaten,or
                      do anything that mightdisgrace Her oryour brothers and
          sisters in the Craft.
 
                        Toblatherthoughtlesslyaboutthe Craft,especiallytopersons
          who  have no  business knowing  about your  coven's affairs,  not only
          drains your  own energy and that of your coven,  but also is a form of
          boasting, of using  the Craft for  self-aggrandizement, that will  get
          you into the bad headspace law #3 warns about. More obviously, threat-
          ening to "hex" someone, even though you THINK you have no intention of
          doing so, violates  the intent of  laws 1 through  4, because you  are
          playing  games with  the Lady,  who just  might decide  to act  on the
          threat,  and because you  are using the  Craft (especially if  you are
          known to be a Witch) to influence another against his will and  to get
          your own way; furthermore,  making such a threat reinforces  the false
          impression most  people have of the  Craft, and so disgraces  the God-
          dess. Again, since anyone could learn to do anything you can do, being
          a Witch doesn't make you any better than anyone else; put on airs, and
          the Lady  will deflate you. Perhaps a good rule of thumb about discus-
          sing the  Craft with  outsiders is this:  once you are  convinced that
          someone's  interest  is  sincere,  then answer  questions,  fully  and
          freely; but don't just  volunteer information that has in no  way been
          asked for, else you  risk burdening that person with  more information
          than he or she is able to cope with.

                                                                            1202

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                                   THE ABBREVIATED LAWS
 
               'Tis the Old Law, and the most important of all Laws, that no one
          may do  anything which  will  endanger the  Craft,  or bring  us  into
          contact with the law of the land or any of our persecutors.
 
                  *Be it ardane that noneshall use the Art (magick)in any way to
          do ll  to any.  8  words the Wiccan Rede  fulfil: An it  harm none, do
          what ye will.
 
                  *  Respect the privacy of  other Coveners. You  may reveal the
          involvement of no person save yourself. In  case of trouble, the Coven
          will  be disbanded. Should this happen,  all Coveners are to avoid one
          another  for the safety  and well-being of  all.  Should  this happen,
          refer to the Old Laws.
 
                  *Never accept moneyfor the useof the Art, formoney ever smears
          the taker (and clouds ethical judgement). For all things magickal, pay
          the full price asked without haggling. If it is unaffordable, it is
          probably inappropriate in some hidden way.
 
                  * In case of dispute, the High Priestess is the final arbiter.
          Within the Craft,  no law save Craft Law may be  invoked. Any who will
          not agree, or who will not work under this HPs, may and shall remove
          themselves from the Coven. Any of the third (L.T. Initiates OK) may
          form a new Coven.
 
              * The traditional way to hear complaints is this: Before the High
          Priestess and any other Elders shall come first one, then the other,
          then both together to be heard. The decision may be  rendered immedia-
          tely,  one lunar  month  later, or  whenever  the time  of  waiting is
          filled.
 
              * The year-and-a-day rules pertains to: The minimum time between
          Progressions; The final time of all Leavings; The closings of all
          cycles.
 
 
              THE TEMPLE LAWS
 
                  * Inorder of precedence, you areaccountable to: The Gods, your
          Self, your High Priestess,  your Teacher. Initiates are  also account-
          able to the Craft as a whole.
 
                  * "Pagan Standard Time" gives you 15 minutes leeway for an an-
          nounced class or  ritual.  If  you'll be any  later or won't make  it,
          CALL!
 
                  * Questions are expected,  desired, and anticipated.. The only
          "dumb question" is the one the student doesn't ask.
 
                  * Commoncourtesy in all things. Whenin doubt, it is preferable
          to err on the side of caution and silence.
 
                  * Ultimately,  you are  responsible for your  own development.
          Independent thought and research are strongly encouraged.
 

                                                                            1203

                             Comments on The Abbreviated Laws
                                 by J. Random Folksinger
 
               The Wiccan Rede, while it has been taught widely, is not a
          part of the Laws, although it may be considered derivative of them.
          There is nothing in the Laws that says that "in case of trouble, the
          Coven will be disbanded". There are, in fact, quite a few possible
          solutions to specific instances, not just for "trouble".
 
               There  is nothing  in  the Laws  about unaffordability  equalling
          inappropriateness in the purchase  of a magickal tool.  What  the heck
          are "L.T. Initiates"? Long Term? Why is is OK for them to form a Coven
          when it is plain that you have to be of the Third Degree?

               The traditional way to hear complaints, at least in my set of the
          Old   Laws, is  for the High  Priest or High Priestess  to convene the
          Elders.  It says  nothing about whether the HP or HPs  are included in
          this group,  but it  is assumed that  BOTH, not just  the HPs,  are so
          included.  There is  also nothing  in the  Old Laws  about a  "time of
          waiting" for a decision.
 
               In  the Old Laws, the only thing the year-and-a-day rule pertains
          to is the leaving of a High Priestess.
 
               Everything in the "Temple Laws" falls in the good-to-very-good
          category of advice; NONE of it is in the Old Laws. And I have known a
          good many pagans to take PST to mean anytime during the calendar DAY.
          There are a number  of teachers in my experience to whom you NEVER ask
          a  question, at  penalty of being  kicked out  of the  class; still, a
          teacher who can accept this rule is probably a good teacher.
 
               In general, this sheet appears to be a worksheet handed to new
          students and gone over with them for a quick rundown of the Craft in
          order to go on to other things; in my opinion, giving them this sheet
          and NOT reviewing the entire set of the Old Laws (in whatever form) is
          doing the students a disservice; having this sheet around for later
          reference, on the other hand, is probably a Good Thing.

                                                                            1204

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                                          THE LAW
                                 by Rosemary Edgehill
              The Law was made and ardane about a week from last Wednesday.
          The  Law was made for the Wiccca,  in order that they should develop a
          nice longhand style from copying it.

                          TheWicccashouldgive dueworshiptotheGodz, presumingthey
          believe the Godz exist and aren't just metaphors; and obey Their Will,
          which the HPS of  the Coven will make up as she goes along, for it was
          made   for the purpose of ego-tripping  and wild parties.  The worship
          of the  Wiccca is good for the owners of Occult Supply Stores, for the
          owners of  Occult Supply Stores love the money of the Wiccca.

                          Asa manlovetha womanusingthe missionaryposition, sothe
          Wiccca should shaft their fellows  and other total strangers frequent-
          ly.    And it  is necessary that the Magick  Circle which is the prin-
          cipal difference between  a Wicccan rite and a frat  party be cast and
          all  Wiccca properly  purified  to enter  it so  they  can drink  five
          gallons of Ripple each  and not throw up.

                          TheHPSshallr/u/i/n/ rulehercovenasthe localrepresenta-
          tive  of  the Goddess,  and choose whomever she is  sleeping with this
          week to be her HP...or her Maiden.

                          Andremember that the Wiccca would have it that The God
          Himself kissed her feet and gave  up the position of Ringmaster to her
          because  of her arbitrariness  and autocracy, her  spite and unreason,
          her  mysteriousness and ignorance: so the HP  is expected to go as far
          away as possible and not even show up for Sabbats.

               It is the greatest virtue of a HPS that she turn as many of her
          Covenors into closet  Xtians as  possible, for the  true HPS  realizes
          that anyone with the sense Goddess gave  a goose is not going to stick
          around without having a death wish.
                          *       *       *       *       *
          In  the Olden  Days when  Wiccca extended  far, we  were free  and had
          reservations  in all the best restaurants.   But these days, we eat at
          McDonald's.

                          SO BE IT ARDANE, that nonebut the Wiccca shall ever be
          invited to   dinner, for  people who ignore us  are many, and  if they
          ever found out what we are really up to, they would giggle.
 
                    SO BE ITARDANE, that no Coven shall knowwhere the next Coven
          bide, nor who its member be, save anybody who looks in Circle Newslet-
          ter and the hit team we send out to sanction them.

                          SOBEITARDANE, thatnoone shalltellanyoneanything, least
          of  all  thy fellows  in the  Craft, for  fear one  of you  will learn
          something; because as it is truly writ: Gerald wrote it, I believe it,
          that settles it.

                          Andif anybreakthese Laws,theywill havetostart theirown
          Tradition and make up their own Grandmother.

                          Leteach HPSgovernherCoven asshedamn'well please,riding
          rough-shod over the Covenors as long as they will stand for it.

                                                                            1205

                          Butitmust berecognized thatsooner orlater theywill get
          mad and  stop bringing the Ripple  to Coven meetings.   When this hap-
          pens, it hath ever been the Old Law that the HPS will Elevate  them to
          the Third Degree and kick them  out, and promise them the rest  of the
          Book...someday.

                          Anyone ofanydegree ornonemay founda Coven,providedthey
          think  they can get  away with it  and can create  a convincing Grand-
          mother.

                          They mayraidother Covensformembers aslongas nooneknows
          where to find them.

                          But splitting the Covenoft means new opportunities for
          evading the consequences of your  actions, so the wise HPS  will think
          of it first.

                          *       *       *       *       *

          If you should keep  a Black Book, let it be in your own hand of write,
          except for the parts you xerox out of Lady Sheba.  Or better yet, tell
          everybody they're not of a high enough degree to see it.

                          ProclaimyourWicccahoodloudly, andoften;youmaybe ableto
          do a brisk trade in spells, psychic fairs, and talk  shows.  If nobody
          believs you,  try holding a public skyclad circle.  If all else fails,
          hire a  press agent and advertise  in the National Inquirer.   If they
          try to  make you  talk of the  Brotherhood, lay  it on with  a trowel.
          Ancient Atlantis is always good  for a five-minute spot on the  six o'
          clock news.   Not all interviewers  are bad; some may  even flash your
          business address on the screen for a few seconds.
 
                             *       *       *       *       *

          To  avoid discovery, let your working  tools be ordinary stuff such as
          any may have around the house: AR-15's, Patton Tanks, Howitzers (let's
          see how  far we  can stretch  that First Amendment,  gang!).   Have no
          names or signs on  anuything, and  remove the ones they came with,  as
          otherwise this can lead to a charge of receiving stolen property.

                          LetthePentacles bemadeof waxunlesssomethingelse ismore
          convenient.

                          Haveno sword, unlessyou are inthe SCA ora collector of
          WWII memorabilia.

                          Writethe namesand signson agummed labelsothat itcan be
          peeled off immediately afterwards; remember that not guilty by  reason
          of insanity is not a valid defense in cases of this kind.

                          Everrememberthatyou aretheHiddenChildrenof theGoddess;
          when you can take time out from Karma Dumping Runs, Psychic Vendettas,
          Banishing each  other from the  Coven and discussing  how much fun  it
          would be  to persecute  the Xtians, remember  never to do  anything to
          disgrace Her.  Or Them, if that's possible.

                                                                            1206

                          *       *       *       *       *

          In the Olden Days, when we had Power, we could use the Art against any
          who ill-treated us; but these days a whispering campaign works better.
          Remember always  that there are a  lot of flaky people  out there, and
          for this reason  it is best to give a fake  name and a Post Office Box
          address.  Someone is always going to blame you for something.

                          SO BEIT ARDANE: HARMNONE, or atleast have agood alibi.
          Never  break this law,  or people who  get burned along  with you will
          come after you with baseball bats, and you will never be able to score
          any decent hash again.

                          AnyHPSwho doessomethingyou don'tlikeyou canwalkout on,
          but be sure to clout the Coven Book  on the way to the door and set up
          in business for yourself (Learn Witchcraft From The Experts!).

                          Alwaysaccept moneyfor useofthe Art,butkeep aneye onthe
          Gypsy Laws.  In some states, Barter works better.  All may use the Art
          for their own advantage; remember, quick and dirty works best, and you
          can lay  off Karma on the Coven.  If  that doesn't work, try dead cats
          in the mailbox.

                          *       *       *       *       *

          'Tis the Old Law and most important of all the Laws that no one may do
          anything that will endanger any of the Craft.  Unless there's money in
          it, or it's to someone  you think deserves it, and anyway,  "endanger"
          is in the eye of the beholder.

                          In anydispute betweenthe Wiccca,no onemayinvoke anyLaw
          but that  of the Craft.   However, you can break  into your opponent's
          home and mess  up his stuff.. after all, it says right here they can't
          go to the Police.

                          Neverbargain orhaggle whenyou buybythe Art;most Occult
          Store owners  will just  throw you  out and  everyone else will  think
          you're a nut.

                          *       *       *       *       *

          It is ever  the way  with men and  with women that  they are ruled  by
          their glands.  At any moment  your HPS may run off and become  a Rosi-
          crucian.   And the way of  Resignation is this: if  she doesn't answer
          her phone for two weeks and is  never home when you drive by, you  can
          declare her  outcast from the Coven and take it over yourself, with as
          many  as will have you.  But if  she comes back she will probably take
          of the  Coven again,  or start  another one in  the same  building and
          declare you Invalid, and there's  not much you can do about  it. Learn
          to live with anxiety.  Get everything in writing.

                          *       *       *       *       *

          It hath  been found that  two people sitting  around with a  bottle of
          Chianti   discussing Atlantean  Grandmothers will become  fond of each
          other, if only  because of the Stockholm Syndrome.   Therefore, let it
          be resolved that  a human being shall  be taught in the  Craft only by
          another  human  being, and  screw  the  middle-class morality  of  the
          nineteen-fifties.

                                                                            1207

                          *       *       *       *       *

          And  the Curses  of the  Mighty Ones be  on all  who try  to take this
          seriously,  or the Craft seriously,  or the Wiccca  seriously.  Caveat
          Lector, and May The Force Be With You!

                                                                            1208

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                            Karma, The Three Fold Law, & Grace

               "As you sew, so shall ye reap". "What goes around, comes around".
          "Whatever you send out returns three times".  These are all sayings
          very familiar to all of us, all of them examples of a supposedly
          Universal Law  of cause and  effect, action  and reaction.   Of course
          many of  the religious  systems try  to furnish us  with some  sort of
          "escape clause" that will  allow man to either alleviate  suffering fo
          past misdeeds,  or to escape  responsibility totally.   Let us take  a
          little closer look at these three ideas and ther inter-reationship.

                    It seems that, on one level, we do live ina mechanistic uni-
          verse,  one pretty  much  ruled by  cause-and-efect.   This  Newtonian
          universe  seems  to react  in a  very  mechanical fashion,  i.e. every
          action "produces  an equal and opposite reaction".  A good analogy for
          this is the example of one billiard ball striking another.  The energy
          from the striking billiard ball is transfered to the one struck and is
          used  to push against  the first, imparting motion  in the same direc-
          tion.  This brings the second law  into play, i.e. an object in motion
          tends to stay in motion untill acted upon by an outside force.

               The principle of Karma basically says the same thing; i.e. any
          negative or positive action or thought remains that way, until it
          expends its energy by acting upon the originator.  Of course this also
          makes implicit the idea that thoughts or mental energy have a reality
          of their own, one that interacts with the physical universe.  If this
          idea is accepted, it then implies the existence of at least one more
          "world" or order of the universe, one with a non physical "reality",
          and one where the basic fundamental rules of physics (as we know them)
          may not truly apply.

                    The magician can bedescribed as one who "walksbetween" these
          two worlds.  "Walking between two worlds" implies that an individal is
          connected with both and can move between them at will.  The purpose of
          magic is to manipulate one world for the benefit of the other, i.e. to
          manipulate the unseen world for the express purpose of influencing
          events in the physical.  Unfortunately there does not seem to be a
          "free ride" anywhere in the universe, and when an individual acquires
          the power to do this, they also aquire a great deal of responsibility!
               By accepting the power  to exert "leverage" in the  unseen world,
          an individual seems to also accept a multiplied succeptibility to
          influences initiated in that world.  This is why negative workings are
          so dangerous!  This may also be the reasoning behind the "law of three
          fold return".

                    Now comesthe hard part!  Ifall of this causeand effect stuff
          is absolute, how can any  individual ever hope to "pay off"  the debts
          for all of the "stupid"  things they have done not only  in this life-
          time, but in  many others?  Must we "pay  off" all past transgressions
          on a  one for one basis?  Is there  no ecape clause in this "contract"
          we seem to have for living in the universe?

               This "escape clause" is called Grace by the Christians and by
          other names  in other systems, but  it does exist in  all.  Basically,
          the idea is this:  "Once a lesson is completely learned and one grows
          beyond a need for this lesson, it need not be repeated, even if the
          'books' are not balanced".  This is the "Enlightenment" sought by the
          Buddhist that allows the "breaking" of the wheel.

                                                                            1209

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                                EXEGESIS ON THE WICCAN REDE

                                      by Judy Harrow
 
          originally published in HARVEST - Volume 5, Number 3 (Oimelc, 1985)
          second  publication: THE  HIDDEN PATH  - Volume  X, Number  2 Beltane,
          1987)
 
               All religions began with somebody's sudden flashing insight,
          enlightenment, a shining  vision. Some  mystic found the  way and  the
          words to share the  vision, and, sharing it, attracted  followers. The
          followers may
          repeat  those precise  and poetic  words about  the vision  until they
          congeal into set phrases, fused language, repeated by rote and without
          understanding.

               Cliches begin as great wisdom - that's why they spread  so fast -
          and end as ritual phrases, heard but not understood. Living spiritual-
          ity  so easily hardens to boring religious routine, maintained through
          guilt and fear, or habit and social opportunism - any reason but joy.
 
                    We cometo the Craftwith a firstgeneration's joy ofdiscovery,
          and a first generation's memory of  bored hours of routine worship  in
          our  childhood.   Because  we have  known the  difference,  it is  our
          particular challenge  to find or make ways to keep the Craft a living,
          real  experience for  our grandchildren  and for  the students  of our
          students.
 
                    Ithink the best of these safeguardsis already built into the
          Craft  as we know it, put there by our own good teachers. On our Path,
          the  mystic experience itself  is shared, not just  the fruits of mys-
          ticism.  We give all our students the techniques, and the protective/-
          supportive  environment that enable almost  every one of  them to Draw
          the Moon and/or Invoke the God.  This is an incredibly radical  change
          from  older religions, even older  Pagan religions, in  which the only
          permissible source  of inspiration  has been to  endlessly reinterpret
          and reapply the vision of the Founder (the Bible, the Book of the Law,
          the Koran,  ... ). The practice  of Drawing the Moon  is the brilliant
          crown of the Craft.
 
               But notice how often, in the old myths, every treasure has its
          pitfalls? I think I'm beginning to see one of ours. Between the normal
          process of  original visions clotting  into cliche, and  our perpetual
          flow of new inspiration, we are in danger of losing the special wisdom
          of  those who  founded the  modern  Craft. I  do not  think we  should
          assiduously  preserve every precious word. My love for my own Gardner-
          ian tradition does not blind me to  our sexist and heterosexist roots.
          And yet,  I want us to  remain identifiably Witches and  not meld into
          some homogeneous "New Age" sludge. For this, I think we need some sort
          of anchoring in tradition to give us a  sense of identity. Some of the
          old sayings really do crystallize great wisdom as well, life-affirming
          Pagan wisdom that our culture needs to hear.

                                                                            1210

               So I think it's time for a little creative borrowing from our
          neighbors. Christians do something they  call "exegesis;" Jews have  a
          somewhat  similar process  called "midrash." What  it is  is something
          between interpretation and meditation, a very concentrated examination
          of  a particular text. The assumption often  is that every single word
          has  meaning (cabalists even look  at the individual  letters). Out of
          this  inspired  combination  of  scholarship and  daydream  comes  the
          vitality  of  those paths  whose  canon  is  closed. The  contemporary
          example,  of  course, is  Christian  Liberation Theology,  based  on a
          re-visioning of Jesus that would utterly shock John Calvin.

                    Although our canonis not closed- and theday it isis the dayI
          quit -I'm  suggesting that we can  use a similar process  to renew the
          life of the older parts of our own still-young heritage.
 
                    So, I'dlike totry doingsome exegesison an essentialstatement
          of the Craft way of life. Every religion has  some sort of ethic, some
          guideline for what it means to live in accordance with this particular
          mythos, this worldview.  Ours, called the  Wiccan Rede, is one  of the
          most  elegant statements I've  heard of  the principle  of situational
          ethics. Rather  than placing  the power and  duty to decide  about be-
          havior with teachers or rulebooks, the Rede places it exactly where it
          belongs, with the actor.
 
                               eight words the Wiccan Rede fulfill:
                                AN IT HARM NONE, DO WHAT YOU WILL.
 
          I'd like to start with the second phrase first, and to take  it almost
          word by word.
 
          do what YOU will.  This is the challenge to  self-direction, to figure
          out what we  want, and not what somebody else wants for us or from us.
          All of us are  subject to tremendous role expectations  and pressures,
          coming  from our  families,  our employers,  our  friends, society  in
          general.  It's  easy to  just be  molded,  deceptively easy  to become
          acompulsive  rebel and reflexively do  the opposite of whatever "they"
          seem to want. Living by the Rede means accepting the responsibility to
          assess  the results of  our actions and  to choose when  we will obey,
          confront or evade the rules.
 
               Do what you WILL. This is the challenge to introspection, to know
          what we really want beyond the whim of the moment. The classic example
          is that of the student who chooses to study for an exam rather than go
          to  a party, because what  she really wants is to  be a doctor. Again,
          balance is needed. Always going to the  library rather than the movies
          is the  road to burnout, not the  road to a Nobel.  What's more, there
          are others values in life, such as sensuality, intimacy, spirituality,
          that get  ignored in  a  compulsively long-term  orientation. So,  our
          responsibility is  not to mechanically  follow some rule  like "always
          choose to  defer gratification in  your own long-term  self interest,"
          but to really listen within, and to really choose, each time.
 

                                                                            1211

               DO what you will. This is the challenge to action. Don't wait for
          Prince  Charming or  the revolution.  Don't blame  your mother  or the
          system. Make a  realistic plan that includes all  your assets. Be sure
          to include magic, both  the deeper insights and wisdoms  of divination
          and  the focusing of will and energy  that comes from active workings.
          Then  take the  first  steps right  now.  But, beware  of  thoughtless
          action,  which  is  equally  dangerous. For  example,  daydreaming  is
          needed,  to envision  a goal, to  project the  results of  actions, to
          check progress against  goals, sometimes to revise goals. Thinking and
          planning are necessary parts of  personal progress. Action and thought
          are complementary; neither can replace the other.
 
                    When youreally look atit, wordby word, itsounds likea subtle
          and profound  guide for life, does  it not? Is it  complete? Shall "do
          what you will" in fact be "the whole of  the law" for us? I think not.
          The second phrase of the Rede discusses the individual out of context.
          Taken by itself, DO WHAT YOU WILL" would produce a nastily competitive
          society,  a "war  of each against  all" more  bitter than  what we now
          endure.  That is,  it would if  it were  possible. Happily,  it's just
          plain not.
 
                    Pagan myth andmodern biology alike teach us thatour Earth is
          one  interconnected living sphere, a whole system in which the actions
          of each affect all (and this is emphatically not limited to humankind)
          through intrinsic, organic feedback paths. As our technology amplifies
          the effects of  our individual actions, it becomes  increasingly crit-
          ical to  understand that  these actions  have consequences beyond  the
          individual; consequences that, by the very nature of things, come back
          to the  individual  as well.  Cooperation,  once "merely"  an  ethical
          ideal, has  become a survival imperative. Life  is relational, contex-
          tual. Exclusive focus on the individual Will is a lie and a deathtrap.
 
                    The  qualifying "AN IT HARM NONE," draws a Circle around the
          individual Will and places each of us  firmly within the dual contexts
          of the human community and the complex life-form that  is Mother Gaia.
          The first phrase of the  Rede directs us to be aware of results of our
          actions projected  not only in  time, as long-term  personal outcomes,
          but  in  space -  to consider  how  actions may  effect  our families,
          co-workers, community,  and the life of  the Earth as a  whole, and to
          take those projections into account in our
          decisions.
 
                    But, like the rest of the  Rede, "an it harm none" cannot be
          followed unthinkingly. It  is simply impossible for creatures  who eat
          to harm none. Any refusal to decide or act for fear of harming someone
          is also  a decision  and an  action, and will  create results  of some
          kind.  When  you  consider  that "none"  also  includes  ourselves, it
          becomes clear that  what we have  here is a goal  and an ideal,  not a
          rule.
 
                    The Craft, assumingethical adulthood, offersus no roterules.
          We will always be  working on incomplete knowledge. We  will sometimes
          just plain  make mistakes.  Life itself, and  life-affirming religion,
          still demands that we learn, decide, act, and accept the results.
 
                                    Judy Harrow
 

                                                                            1212

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                             JOAN on the Witch Laws       8/22/81
 
                  Note: These are the  comments of one  of the early members  of
          Proteus Coven on what we gave  her to read about ethics and  laws. All
          the material  she had is  still here,  although a good  deal has  been
          added since then, so I thought her comments would also be interesting.
                  Judy Harrow
 
                          -*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-
 
              Reaction to "Traditional" - i.e. essentially Gardnerian - format
 
                  In many respects, as constricting as Catholocism without the
          administrative  experience, intellectual prowess,  or verbal expertise
          of  Catholicism. If current researchers  are correct, what  we have is
          one man's  fantasy (with jumbled  and skewed sources)  made everyone's
          obligation.

                          Maybedealtwith mosteffectively-especiallyas regardsthe
          reality of current practice and expectation - by juxtaposition with
          Lady Ikandkhop's masterful irony.
 
                          -*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-
 
 
                  Reaction  to Aporrheton 5 - [generally very good thinking, but
          still more traditional than my preference]
 
                  ParagraphTwo: Good thinkingon nature ofGoddess -or any divini-
          ty. My agreement is reserved, uncertain, withheld.
 
              Paragraph Three: Claims to have arrived at FIRMLY ("no bending")
          UNDISPROVEN hypotheses. This arouses natural suspicion in me. I
          disagree with some of his perceptions of FACTS.
 
                  Idisagree violently withLaws 5 +6. Heterosexuality isa streng-
          th,  but  not an  essential.  POLARITY  OPERATES OUTSIDE  [or  INSIDE]
          BOUNDARIES  OF ANATOMICAL EQUIPMENT AND HORMONES.  AND THE CHARACTER -
          THE SACRED CHARACTER - OF THE WITCH IS WITHIN THE AT ONCE TRANSCENDANT
          AND DISCIPLINED SELF.
 
              Law #7 is unnecessary. A silly bow to a misunderstood "Trad" law.
 
                  Law #8 islargely true, but makes no allowancefor valid, honest
          (fair to  all),  and  necessary transitional  states  many  must  pass
          through. Also  sticks on "authority"  peg, which has  some necessity/-
          validity  but can easily  get out of  hand. I find  HONESTY + COURTESY
          better yardsticks.
 
                  Law #9. True.But much of interpersonaltension (inevitable) can
          be  worked out  of  God/dess' love  and coven  support-with-discipline
          prevail.
 

                                                                            1213

                  Law #10. TheGreat Mysteries mustbe livedout. And, withoutusing
          Craft parlance,  if another needs  to hear  them, they  MUST BE  VERB-
          ALIZED.   TO DO LESS  IS HARM. i.e.,  it is to allow  another to drown
          when you're on shore and have a rope.
                  But no missionary zeal!
                  No proseletyzing!!!
                  That for which others are unready is foolishness for them and
                  foolishness  for the Witch. (It may also be subconscious power
          tripping.  See agreement in Law #13.)
 
              Law #11 - I agree with paragraphs one and two.
                          Paragraph3:saying thatonlythe HPsincarnatesthe Goddess
          is inappropriate  and - in my  firm opinion - NOT  FACTUAL. (note from
          Judy - as I interpret what he  says there, it's that only WOMEN incar-
          nate the  Goddess. I also disagree  with that, but it's  less bad than
          Joan's reading that he  limits it to the HPs only.) The Goddess is not
          bound by ceremonial elevations. She incarnates where and when She Damn
          Well Pleases!
                          Re:"all initiations..."- etc.-Ritual iscrystallization
          of preexistent, potential, incipient reality and this actualization is
          not trivial.
 
                  Law #12 - Goodcaution on limits (ill defined whereemotion runs
          high)  or  self-defense.  But assumption  rules  out  solo magic  (his
          previous  premise is  that  it isn't  Wiccan)  by corollary  of  group
          responsibility /  group danger to all  action.  "Return  to sender" is
          generally  agreed  as  rule-of-thumb  for defense.  Practice  has  not
          disproven.  This is a difficult area to define. Probably group consen-
          sus on this would help.
                          Does"impossibility factor" negatedanger? How about the
          verbal escape clause sometimes used?
                          Obviously,I'mless sureofboundarieson thisonethan onany
          other.
 
              Law #13 - Good idea. Rather an ideal than a norm.
 
              OMISSION: APORRHETON does not mention Balance or Polarity concept
              except in male/female context. But these are valuable and central
              concepts.
 
                  I got the feeling this person is still ruled by fragments of
              left-over fear.
 
                          -*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-
 
                  Starhawk is GREAT. But many people will need more codification
          than she offers.

                                                                            1214

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          From: L.A. HUSSEY
          To: J_RANDOM FOLKSINGER
          Subj: THE LAWS
          I  am disturbed and disappointed.   "The Christians  are our enemies."
          "They  will torture you to make you talk about the Craft."  "Lie about
          the Craft." "Covens splitting up makes for bad feelings."

          What  depressing  garbage.   This  is the  20th  century, and  this is
          America,  this is not Inquisition days.   The more we keep secret, the
          more the ignorant will assume that  we have horrible secrets to  keep.
          The true secrets of the Gods cannot be given away, because they cannot
          be  spoken -- they are beyond  all language.  And  as for bad feelings
          when  covens break  up, maybe  that is  how it is  where you  are, but
          around here,  there is rejoicing when one coven becomes two.  Seems to
          me like  my best  possible response  to your "Laws"  is the  following
          song:

          BURNING TIMES
          The songs are sung to rouse our  anger of martyred Witches gone to the
          fires,
          But what is served by  righteous singing, if all we do is  stew in our
          ire?
          Nine million dead in four hundred years;
          More in that time simply died of disease.
          Why do we dwell on long past dead
          When we are alive in times like these?
          (cho)
          Rise up, Witches, throw off your masks
          And cease crying guilt for ancient crimes.
          Earth and all Her children need us
          For ALL face now the Burning Times.

          In  the face  of that hostile  power, how  did the  old knowledge stay
          alive?
          How have we  still a  Craft to practise?   Our ancestors  knew how  to
          fight and survive!
          How do we honour our blessed dead?
          Slavery threatens us all but few.
          We must teach their cunning ways --
          EVERYONE needs the skills they knew!
          (cho2)
          Rise up, Witches, gather your strength,
          And let your power spread and climb;
          Earth and all Her children need us
          For ALL face now the Burning Times.

          I will not  cast off Science's works -- Witches all forces to Will can
          bend;
          I'll not accuse for war and waste some patriarchy of faceless men.
          Men do not cast the only votes;
          Women alone do not demonstrate.
          Rather than shut out half the race,
          Who if not we will change that state?
          (cho2)

                                                                            1215

          I will not blame a Father's Church -- blame and guilt are their tools,
          not mine,
          And  even in  the shuls and  churches, allies  there will  I seek, and
          find!
          I will not answer hate with fear,
          Nor with a smug, cheek-turning love.
          I will not answer hate with rage;
          By strength alone will I not be moved!
          (cho2)

          I will not  hide in my sacred  grove -- the  fact'ries and cities  yet
          ring me about;
          I  will not climb my ivory tower --  the real world exists tho' I shut
          it out.
          I will not work for Church nor State
          Who serve themselves while they serve us lies,
          Nor only for my Witchen kin,
          But for the family of all alive!
          (cho2)

          So if rebellion means to fight a State lost sight of why it was built,
          If heresy's to reject a Church that rules with force or fear or guilt,
          Then let us all be rebels proud,
          And shameless heretics by creed --
          A tyrant's hand subjects the Earth,
          More heretic rebels are what She needs!
          (cho2)

          Did  it ever occur to the writers  of your antique laws that the Craft
          might actually  be WELCOMED by a  great number of people?   That there
          might actually be more of us than of those who wish us ill?   That the
          only reason those who fear  us are so active nowadays is  because they
          see us becoming  more and more welcomed  by more people?  As  I say in
          another song, "When folk in sorrow  turn away/ From paths that lead to
          misery/ And seek  new ways  for wholeness' sake/  Then waiting,  ready
          shall we be."

          All I can say is, I'm Goddess-glad I'm not in your tradition.

          B*B
          Leigh Ann

          To  this I  would add  only  one more  admonishment, based  on my  own
          experience: It is  as important not to take oneself,  one's power, and
          one's  Craft too  seriously as  it is  not to  take them  too lightly.
          Moderation in all things, including moderation.  And remember that all
          acts of love and pleasure are the rites of
          the Goddess, and this includes HAVING FUN.

          B*B Leigh Ann

                                                                            1216

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                 A RESPONSE TO "CRAFT ETHICS OF THE COVENANT OF THE DOVES"
 
              It has always been my view that the Earth Traditions, both in the
          Wiccan (European Shamanic) and  Neo-Native Shamanic senses, are seeing
          their rebirth out of a true need  to heal this wounded Mother of ours,
          and  to stay Her hand, for Her anger  is growing. It is quite possible
          that without this renewed spirit of reverence and worship of Earth and
          Sky and the True Source of All that Is, humanity as a species would be
          made as extinct as the Passenger Pigeon and the Dodo Bird.
 
                  Therefore,as a Pagan and asa follower of theWays of the Chiri-
          cahua  Teneh Nation, I cringe whenever I see restrictions and require-
          ments that are, for all intents and purposes, useless today, and  only
          hamper the mission  we have of  encouraging others to  walk in a  more
          sacred way on the Body of Our Mother.  I see the power trips, the "I'm
          the High Priest(ess), that's why" crap  and the games driving more and
          more Pagans solitary, when we should be uniting.  And  I was extremely
          angered  when I read the  published "ethics" of  one organization, the
          Covenant of the Doves, now known as the United Wiccan Church.
 
                  I have listed the salient points that disturb me the most, and
          will respond to them one by one.
 
              > No woman shall be a Maiden who has not been in her courses.
          MK-H: I guess  that's fair enough.  But  whether or not a woman is
          currently menstruating is none of the Coven's business.
 
              > No woman shall be ordained unless she has passed her 17th year,
              > nor shall she have her ordination recognized until that time.
          MK-H: No  coven has any  business ordaining a  person, woman or  man,
          before the  legal Age  of Consent, unless  the minor is  legally eman-
          cipated, and can produce  their emancipation papers.  To  do otherwise
          is a wonderful excuse for prosecution if  the persecution that File 18
          and other  Fundie hate articles  I have been compiling  in my XIANHATE
          series of files seem to augur comes to pass.
 
                  >  No womanshall have herordination recognized unless sheis in
             >   her courses, has ten fingers, ten toes, two eyes, two ears, a
                  >  nose. Her generative organs andbreasts must becomplete. The
             >   honorable loss of limbs or the effects of torture following
              >   ordination shall not invalidate the ordination.
          MK-H: So you  would deny ordination to a woman  who is handicapped, or
          blind, or deaf, or has suffered the effects of cancer and may have had
          a hysterectomy,  a mastectomy  or even the  less-invasive "lumpectomy"
          done on her  to save her  life?  That  is bigoted and totally  without
          reason in this day and age.  And what if she is past Menopause?  Would
          you  deny ordination  to a woman  who may  be past  her fertile years?
          That's wholly disrespectful to the Elders who hold so much wisdom that
          could be an asset to a Circle.
 
              >   No woman shall be a Nymph who has not coupled.
          MK-H: Again, this  is none of the  Coven's business whether or  not a
          woman has had sex.
 

                                                                            1217

              >   No woman shall be a Crone who has not given birth.
          MK-H: Some have chosen NOT to bear children, out of either financial
          necessity, or conviction that this society is not the place to raise
          kids in.  And some have recognized that they simply do not have the
          temperment  for child-rearing  (myself  included in  that category.)
          Some are infertile, through no fault  of their own.  And some, through
          either  psychological or physical  drives, prefer other  women.  There
          are a great deal of Lesbians in the  Wiccan movement.  Would you write
          them off as nonexistant?
 
              >   No man shall be a Magician who has not healed.
          MK-H: Healing is not necessarily the only talent the God and Goddess
          give  to people.   Therefore, if a  person does not  have that talent,
          that does not mean that they aren't useful to the Circle in other
          capacities.  And why  is this criterion only  applied to MALE  postul-
          ants? Some of the best healers I know are female.
 
                  > Noman shall beordained unless he haspassed his 33rdyear, nor
             > shall he have his ordination recognized until that time.
          MK-H: Why a  double standard on when  a man should be ordained?  18 is
          just fine for an eligability date.
 
              > No man shall have his ordination recognized unless he is the
                  > father ofa living child, has ten fingers andten toes, two
          > eyes,  two ears and a nose and generative organs complete.  The
              > honorable loss of limbs or the effects of torture following
              > ordination shall not invalidate the ordination.
              MK-H: Again I voice my objections about the anti-Physically Chall-
          enged bias that this requirement implies.  And I suspect  that the re-
          quirement of  being "the father of  a living child" is  there for only
          one reason--that it is a legally  permissable way of stating "No  Poo-
          ftahs".  Just  as the  childbearing requirement  is discriminatory  to
          Lesbians, the fatherhood requirement is discriminatory to Gays.
 
              So what would I myself ask of postulants wishing initiation? In my
          theoretical  Circle, I  would ask them  to attest, under  pain of dis-
          fellowship,  that they are  not law  enforcement officers  joining the
          Circle for espionage purposes, nor are  they there for sabotage or in-
          filtration purposes under religious grounds.  Furthermore, they should
          affirm their allegience to The Earth Mother, The Sky Father, and Their
          Ultimate Source, forswearing  allegiance to other deities.  (primarily
          to weed  out Christian or  "satanist" infiltrators)  They should  have
          completed their Vision Quest,  and have contacted their Lower  Self in
          the  form of their Power Animal(s), and  their Higher Self in the form
          of the Shaman or Teacher Within.  They also should not show outward or
          inward  signs  of  being  mentally unbalanced  (something  that  would
          require a lot of trusting one's gut, although a  psychologically-based
          questionnaire might be  a good  way of confirming  it) or overly  con-
          cerned with  "finding power".  They  must also, for legal  reasons, be
          either over 18 or legally Emancipated.
 
              Furthermore, there will be  only ONE degree in my  Circle--that of
          Kin.  Anyone who is initiated is theoretically ready to  act as cerem-
          onial  facilitator, and  that  duty will  be rotated  to  them as  the
          rotation goes around the Circle.  Decisions  should be made by consen-
          sus, with one person having only one vote.

                                                                            1218

 
              I ask you, James...does notthe Mother and the Father decreethat we
          should all be free and equal to one another? Is that not why you opt
          to have your Coven be naked in their rite?  (Due to the fact  that the
          Chiricahua  Teneh never  performed ceremonials  in the  nude, I  would
          myself  opt for  robed work, even  to the  point of  people working in
          comfortable  street clothes.) So why all  this bloody RESTRICTION? Why
          all  these trivial, and sometimes even discriminatory rules and regul-
          ations?   Your ancestor Aleister once said  "The word for Sin is Rest-
          riction."  It's a good rule of thumb.
 
            Respectfully,
            Michelle Chihacou White Puma Klein-Hass

                                                                            1219

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                              SPELL TO EASE A BROKEN HEART*

                                       John Shaman
            You will need the following ingredients (be sure to charge them all
          before you begin):
 
          strawberry tea (one bag)     Small wand or stick from a willow tree
          sea salt                     2 pink candles
          a mirror                     one pink drawstring bag
          one quartz crystal           a copper penny
          a bowl made of china or crystal that is special to you
          1 teaspoon dried jasmine     1 teaspoon orris-root powder
          1 tsp. strawberry leaves     1 teaspoon yarrow
          10 plus drops apple-blossom oil or peach oil
          10 plus drops strawberry oil
 
            On a Friday morning or evening (the day sacred to Venus) take a bath
          in sea salt in the light of a pink candle. As you dry off and dress,
          sip the strawberry tea. Use a dab of strawberry oil as perfume or
          cologne. Apply makeup or groom yourself to look your best. Cast a
          circle with the willow wand around a table the the other ingredients.
          Light the second pink candle. Mix all oils and herbs in the bowl.
          While you stir look at yourself in the mirror and say aloud: "Oh,
          Great Mother Goddess, enclose me in your loving arms and nurture and
          bring forth the Goddess within me." Gaze deeply into the mirror after
          you have finished mixing the ingredients and say aloud, "I represent
          the Great Goddess, Mother of all things. I shine in the light of the
          Golden Wings of Isis. All that is great and loving only belongs to
          me." Then put half the mixture in the pink bag and add the penny and
          crystal. Carry it with you always [or until you find another love].
          Leave the other half of the potion in the bowl, out in a room where
          you will smell the fragrance. Repeat this ritual every Friday if
          necessary.
 
          *From Laurie Cabot's "Power of the Witch"
           Brackets mine.
 
          Needless to say, you should replace the goddess name with one that you
          attune
          to.

                                                                            1220

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              STATEMENT OF PRINCIPLES AND ETHICS--LIFEWAY SHAMANIC FELLOWSHIP

          By Usen's grace, Ho-dah....

          1.) PURPOSES:

              This is an era of decision. Do we allow ourselves to cut the
              throat of the Mother Who has nourished us as a species since
              we "came down from the trees"?  Or do we work to walk in
              Beauty and Harmony with Her, and cherish Her, and work to
              see Her healed?  The resurgence of Shamanism, the primal
              Earth Religion of practically all of the Earth's
              pre-Agrarian cultures, is an important thing, foretold by
              the Paiute prophet Wovoka and in the Hopi Prophecies.  It
              was said that both the Red Man would return to the Ways of
              the Old Ones and that the non-Native would also embrace the
              Lifeway.  There are non-Natives who respectfully have chosen
              these Ways, and are carrying them on in a reverent way. If
              the Lifeway was only given for the Native peoples, it would
              die out within our lifetime.  There are simply not enough
              traditional Elders left.

              It has been shown to some of us that Our Mother The Earth is
              not willing to die quietly.  She has demonstrated this by
              the increase in natural disasters of the past decade, which
              continue day by day.  The Hopi prophecies state that, when
              the "bowl full of ashes" (most interpret this as the
              Thermonuclear Bomb) is overturned, that Our Mother shall
              rise up in Her righteous anger and destroy humanity.  This
              prophecy is coming true, although it may yet be reversable.
              Perhaps it is we who reverence the Ways and walk in harmony
              with Our Mother that may stay Her hand.

              The Lifeway Fellowship is here for those who wish to honor
              Our Mother and Our Father, Earth and Sky, and to honor The
              Giver Of Life, from whence all things flow in the Universe.
              Our world-view is primarily allied with that of the
              Navajo/Dineh, Apache/Teneh, and Hopi peoples. However we do
              not represent ourselves as the keepers of those ways.  The
              secrets of those Nations are for them alone, unless Usen'
              wishes to reveal them to us.  Our mission is to help heal
              Our Mother, The Earth, and to help each other walk in closer
              harmony with Her.  We also exist to provide a way for urban
              and sub-urban people to learn and practice the root Shamanic
              techniques that aid us in finding our True Vision and True
              Way of Power, and following that Vision and that Way.

              We identify ourselves as Pagan (Webster's New World
              Dictionary "1. b)...a person who is not a Christian, Moslem,
              or Jew (by faith); heathen. Pagan specifically refers to one
              of the ancient polytheistic (or pantheistic) peoples.") and
              as unashamed Pantheists and Polytheists.  The Lifeway
              is truly a religious commitment.  No-one can make a commitment
              to the Lifeway and to the worship of Life Giver, The Earth
              Mother and The Sky Father and remain a worshiper of other
              Paradigms of the Deity, much as one cannot be a Christian
              and worship the Greco-Roman pantheon.  However this does not
              imply the condemnation of other Paradigms, nor impel a duty to
              "convert" others.

                                                                            1221

              We stand by other Pagans who do not share our paradigms, IE.
              Wiccans, Asatruans, Hellenists, and other Shamanic traditions,
              (African and neo-African(Santeria & Voudoun), Australian,
              Siberian, Traditional Native American, and Polynesian, to name
              a few) and even though we may disagree with some or all of
              their practices and beliefs, they are Brothers, Sisters and
              Cousins, and in times of persecution as well as times of
              goodwill we must defend them.  We may even share in their open
              rituals and allow them to share in our open ceremonials.  But
              that which is ours must remain ours, just as that which is
              theirs must remain theirs.

          2.) THE(A)OLOGY:

              As our Fellowship is inherently religious, we must declare a
              The(a)ology. (The strange spelling refers to the fact that
              we acknowledge a Goddess as well as a God)
              This is summed up very easily.  There are three main powers
              we worship, Usen' the Life Giver, The Earth Mother, and The
              Sky Father.  The latter Two are emanations of the First, as
              all, including the God and the Goddess, are emanations from
              Usen', which is the primaeval First Cause.

              Usen': One cannot look upon The Life Giver as either Male or
              Female, for The Life Giver is beyond those distinctions.
              Usen', and The Life Giver, are names for this First Cause,
              this Force that pervades all and caused all to come into
              being. From Usen', the God, Sky Father, and the Goddess,
              Earth Mother, emanate, as the lesser Deities emanate from
              Them.

              The Earth Mother: We live and walk and are sustained from
              The Earth Mother, which is our Earth.  She is alive, and we
              all exist within Her as part of Her structure. Science,
              through the Gaea Hypothesis, has finally acknowledged Her
              existence, and some even have learnt the lesson that our
              duty in this life is to care for and honor Her.  This is a
              lesson that all must learn, for as long as we despoil Her,
              we risk Her wrath.  She is expressed through the faces of
              White Painted Woman, Who is The Woman Warrior, through Corn
              Mother, Who is The Nourishing Mother, and through Spider
              Woman, Who is The Wise Woman, The Ancient One, The Custodian
              of Wisdom. Women are acknowledged as being human represent-
              atives of The Earth Mother.

              The Sky Father: Just as among we Humans, there is both Man
              and Woman, so there is no Earth Mother without Sky Father.
              Sky Father is the air we breathe, the flame that gives us
              warmth and cooks our food, and brings forth the rain that
              fertilizes Our Mother and allows Her to provide us with
              the crops and animals that sustain us.  Sky Father is also
              expressed as The Hunter, The Warrior, and First Shaman, and
              is also expressed in Killer Of Enemies and The Child Of
              Water. He is also present and acknowledged as being present
              in every Man.

                                                                            1222

              There are other spirits that exist in the Universe, some
              beneficient, some maleficient.  But most important is Usen',
              Earth Mother, and Sky Father. By walking in harmony with the
              God(esse)s, one can tell the Good from the Evil, welcoming
              in Good, and protecting each other from Evil.

          3.) ETHICS:

              We have our code of Ethics.  It is neither lengthy nor
              overly restrictive.  We do not include ancient taboos in
              this list, such as Mother-In-Law avoidance or the taboo
              against Fish, because they may not apply nowadays.  If you
              wish to not eat fish or to avoid your Mother-In-Law for
              religious reasons, it is your perogative.  But it is not a
              requirement.

              1.) If the action does not harm yourself, other people or
              intelligent beings, or Our Mother The Earth, you are free to
              do as you wish.

              2.) To charge for healings, sweats or ceremonials is totally
              wrong and extremely offensive.  Also, to charge excessively
              for teaching is equally offensive, but a modest fee
              over expenses is allowable.  Your conscience is the best
              guide, that and the Will of the Deities.

              3.) Magick should be limited only to protection of Self and
              Loved Ones, and to healing and helping those in need,
              provided that permission is given by the patient and that
              help other than healing does not interfere with the Will of
              others. Magick that is used in a coercive (IE. Love spells)
              or destructive (harming or killing magick) way is patently
              wrong and is considered Black Magick.

              4.) Contact of spirits by any means other than Shamanic
              journeying or the Vision Quest is very risky, and Possession
              is a real possibility.  The practice of mediumship, or
              "channeling" has no place in the Lifeway, and exposes not
              only Self but others to danger.

              5.) Permission must always be asked of the spirits of plants
              and/or animals before taking them for either sustenance or
              for medicine.

              6.) One's visions and one's personal ceremonies are one's
              own.  Personal visions should not be spoken of, but shared
              visions are for all of the group.

              7.) It is wrong to criticise another within the group or
              outside the group.  Racism, sexism, xenophobia or general
              disrespect of others has no place in the Fellowship.
              Individual decisions about lifestyle and other ethical
              issues not covered here are an individual's own affair.

                                                                            1223

          4.):GROUP STRUCTURE AND INITIATION PRACTICES

              There is only one Initiation, which is the Initiation that
              makes one Kin within the group and in the sight of The
              Deities.  It is given after one has taken their first Vision
              Quest, has found their Power Animal(s) and has met the
              Shaman Within.  It can only be denied to those who have met
              these requirements, is younger than the legal Age Of Consent
              (in most places, 18 years) is not of sound mind, and/or is
              under suspicion of being a Law Enforcement Officer or other
              person antipathetic to Pagan and/or Shamanic belief
              who requests initiation for fraudulent purposes (usually to
              infilitrate to either sabotage or publically discredit the
              Fellowship) Initiation must not be denied on account of
              physical disabilities, blindness, deafness, or sterility,
              nor on account of sex, race, nationality, political belief,
              or sexual preference.

              There are no set offices within the Fellowship.  Ideally,
              leadership should be by consensus, with true leaders being
              temporary and purpose-oriented.  Facilitation of rituals may
              be done by any Initiate of the Fellowship.  ANYONE WHO
              REPRESENTS THEMSELVES AS A HIGH PRIEST/ESS OF THE LIFEWAY
              SHAMANIC FELLOWSHIP IS A FRAUD, AND IS DOING SO CONTRARY TO
              THIS STATEMENT OF PRINCIPLES AND ETHICS.

              Support of the Fellowship is done on a purely voluntary and
              mutual basis. No tithe or dues should be assessed unless
              they have been agreed upon by all members, initiates and
              non-initiates alike.

              Membership is extended to all.  But initiation is reserved
              for those who meet the criteria mentioned above.
              Non-initiates can participate in open ceremonials and in
              basic workshops, but may be denied participation in certain
              ceremonials and advanced workshops.

                                                                            1224

          5.) THE QUESTION OF RECOGNIZING SHAMANS

              In traditional societies, the title Shaman was not just an
              honorific, or recognition of talents.  Nor was it the
              highest initiatory level in a Shamanic society.  The Shaman
              was, in most cases, above the Chief in decision-making power
              and was judge, doctor, father-confessor, and intercessor
              with the Deities for the tribe.  Some Shamanic societies are
              now providing their membership with "Shaman training
              seminars" and "Shaman apprenticeships" that can be had for
              an exorbitant price.  This implies that the cost of being a
              Shaman can be paid in money and in a set amount of time.
              This is not the case.  Many tribes believe that the office
              of Shaman is not one that is earned, but one that one is
              born into.  Certainly, the skills are never something one is
              born with, and this is not merely hereditary.  Rather, when
              a child is born, the current Shaman would recognize that the
              child had the POTENTIAL of being the next one, and the
              child's training would begin when they were considered ready
              by the Shaman.  At adulthood, they would be tested.  If they
              passed the test, they would become the next Shaman.  If they
              failed, usually the test was such that they would either die
              outright, or they would go insane.  Many "heroic quest"
              tales, and most notably the Arthurian legends have echoes of
              this practice within the ancient Shamanic traditions of
              Europe.

              But the point that is being made here is that we should not
              go back to that sort of way of doing things, because in this
              society it is nigh on impossible.  The stand I am offering
              here is that recognition as a Shaman can be conferred only
              through shared vision, and signs from the Deities.  It is
              not my place to say what the signs are...it will be obvious
              to the Fellowship.  I am not Shaman myself, and will not
              brook anyone calling me that.  This is something I place in
              the lap of the Deities to decide.  I cannot do anything
              more.  It is a mockery of those people that can truly be
              called Shamans, who are respected, powerful people of
              traditional tribes, to do anything less.  In any event, to
              claim such a title is definately not enough, and is
              punishable by withdrawing Fellowship from the one who claims
              to be Shaman falsely.

          6.) FESTIVALS AND WORSHIP DAYS

              The festivals are reckoned as they have been for centuries
              by most Southwestern tribes, by both the Sun and the Moon.
              The seasons begin on the first full moon after a Solstice or
              an Equinox.  The Solstices and Equinoxes themselves are
              times of celebration as well, and perhaps the period between
              the two (which usually works out to be no more than a week
              or so) could be considered a time of Holiday.  Lesser
              ceremonials are held on New Moons and Full Moons between the
              first Full Moons of the seasons.  Optionally certain Pagan
              festivals could be celebrated in conjunction with other
              groups, but they are not to be adopted as official Lifeway
              Fellowship ceremonial days.

                                                                            1225

              There are other ceremonials that are personal in nature, and
              can be held at any time, although synchronizing them with
              the Festivals and the New and Full Moons is advisable. They
              are Naming, where a newborn child is named in the presence
              of the group and their Life-beads given; Coming Of Age,
              where the child's physical maturity is acknowledged, and
              where, for a short time, they become Child of the Water (if
              a boy) or White Painted Woman (if a girl); Initiation, where
              a person becomes a full-fledged member of the group, given
              after a person becomes a legal adult; Joining, where a man
              and a woman consent to be married; Unjoining, where a man
              and woman who are married consent to have the bond
              dissolved, which is to be done only after four reconcili-
              ation attempts fail or after evidence of marital infidelity
              or abuse is given before the group; the Moonlodge, which is
              a special sweat for women in their Moon-time; and Release,
              where a ceremony for a dead member of the Fellowship is done
              to guide their soul Back Home.  Other ceremonials that are
              dreamed or envisioned by a person or group are also
              encouraged.

          7.) SUMMING UP

              A few quick ones: One can be either clothed or unclothed at
              ceremonies, but it should be known that none of the
              Southwestern tribes did ceremonies in the nude.  However,
              one should disrobe for the sweat lodge, as clothes are not
              only uncomfortable within the sweat lodge, but interfere
              with the cleansing process of the lodge.

              This Statement can be accepted or rejected by individual
              groups that federate themselves with Lifeway Fellowship. But
              federation can be denied to those groups who stray too far
              from some of the basic guidelines, or do anything that would
              sully the reputation of the Fellowship in general.

              Hi-dicho...this is finished.
              May these proceeds please Life Giver Usen', and the Mother
              and the Father.
              ENJU!
              Chihacou White-Puma, 1988.

                                                                            1226

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Visit Gerald del Campo's website at
[External Site]

                                THE LAST DRAGON
                                       by
                                Gerald del Campo

          In  the land of Oz lived a great Wizard named  Albert  Creemshaw.
          He  was  loved  by everyone, and became  quite  popular  when  he
          destroyed the Last Dragon in a great battle between the forces of
          oppression and the powers of Freedom.

          When  the villagers heard that the monster had been  killed  they
          rushed  the  mountain  side where the Dragon  had  its  nest  and
          proceeded to break the eggs; thereby insuring the destruction  of
          the creatures forever.

          What they did not know, was that Albert had snuck one of the eggs
          out before the villagers got there. He cared for it in his Castle
          and through his great magical ability he was able to  genetically
          alter  the dragon fetus so that it would soon be the  watcher  of
          the people; a symbol of freedom and great strength.  But he  kept
          this a secret from the people because they were not ready yet for
          the trial which awaited them; they would just have ganged up  and
          tried  to kill the Little Dragon.  He became a Hermit  and  loved
          the little creature.

          One day the Wizard received a message from his God that he  would
          have  to move on, and release his body the way that  a  butterfly
          sheds its cocoon.  So Albert called for the Council of The  Sword
          and Shield, a ruling body of his most trusted students, and  told
          them about the little dragon.  At first they were repulsed by the
          idea of bringing up the offspring of the object of their  misery;
          but  the Magician persuaded them by telling them that the  little
          dragon  would  soon be the symbol of freedom and  strength:  they
          swore by the Warrior Gods they would care for it.

          The following evening, while the Full Moon shined on the peaceful
          waters of Oz, Albert and his God left forever.

          Upon  finding  their  Master  dead,  the  Council  released   the
          information  about the Little Dragon to the people of  Oz.    The
          people  of Oz loved Albert as much as he loved them,  and   after
          they saw how fragile this poor orphaned creature was they decided
          amongst themselves that they would honor those raising the little
          dragon,  for the dragon would represent all of the things  Albert
          himself stood for.

                                                                            1227

          Things  went well, for a while.  The favoritism displayed by  the
          people  of Oz towards the Priests and Priestesses that cared  for
          the  Dragon created turmoil:  all of the sudden there were  power
          struggles within the Council, its members were fighting over  who
          would  supervise  the education of the Little Dragon,  who  would
          feed  it, who would educate it.  They set up  rules  specifically
          designed  to  make it impossible for others to reach  the  grades
          appropiate  to  caring for the Dragon so that only a few  on  top
          could  reap  the benefits associated with caring for  the  Little
          Dragon.

          One would say:  "I have risked my life and given all so that  the
          little  dragon  could have food", and his ego was  pleased.   The
          other  would say:  "While you first despised the dragon  I  stood
          fast in my duty to care for it, for I have kept my word", and her
          ego was satisfied.

          The  people were so impressed by the "devotion and  selflessness"
          of  The Council that certain members were given gifts of  silver,
          gold,  spices,  and women.  Treated as Gods for  their  sense  of
          duty.

          Everyone  at  The Council became so preoccupied  with  the  power
          struggle,  and with keeping their peers in lower  positions  that
          they forgot about the little, fragile Dragon.  When they  finally
          gained  their  senses, and returned to the Castle  where  it  was
          guarded   they  found  it  dead,  starved  from   attention   and
          sustenance.   They then realized that empty, lost feeling  Albert
          himself would have felt, if HE had killed the Last Dragon.

                                                                            1228

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                                Circle casting Dragon style
                                     Cameron Mandrake

          I just thought  I'd drop  a note on  the traditional Dragon  Tradition
          Circle casting.   The circle is cast  with the Blade, the  Cup and the
          Censor.   The  Priest starts with the Blade in the north and draws the
          boundry of  the circle.  As he does he  recites "I tread this Path for
          the Elements, that which comprises all that we see."

              The HPS takes to sprinkling the boundries with the Cup filled with
          salted  water.  She recites "I tread  this Path for Self, a reflection
          of the Divine."

              The HP then takes the censor and carries the smoketo the boundries
          of the circle in  a deosil direction.   He recites "I tread this  Path
          for Spirit, that which unites all things."

          The HP or HPS then state the charge of our Circle.  It is as follows.

          "Our Circle is  a place where hearts  and minds can meet and  share in
          the wonder and empowerment of  a living and loving Goddess.   We are a
          coven of friends, but  above all things we are  Family.  Our Love  and
          our Magick binds us together and our Circle keeps us  and nurtures us.
          We are blessed.  Blessed Be!"

          The Dragon Guardians are then invoked.
 
          EAST
          Mighty Dragon, Guardian of the realms of the East.  Your tongue is
          a sharp sword, cutting with the  knowledge of the arcane.  Your spirit
          flows as graceful as a swift in flight.  Purify us with truth.
          Blessed Be.
 
          SOUTH
          Mighty Dragon, Guardian of the realms of the South, your breath is
          aflame with  the fires  of inspiration  and passion.   Your spirit  is
          searing
          and fervent.  Purify us with Love.  Blessed Be.
 
          WEST
          Mighty Dragon, Guardian of the realms of the West, your  coils are the
          cleansing  healing waves that nurture  the soul.   Your spirit lunges,
          leaps and  splashes like a  Talbot at  play.  Purify  us with  pulsing
          tides.  Blessed Be.
 
          NORTH
          Mighty Dragon, Guardian of the realms of the North, your talons run
          like roots into the  earth, giving you infinite strength.  Your spirit
          is substantial,  hard and pure like  a clear crystal.   Purify us with
          persistant wisdom.  Blessed Be.
 
          Each  of these Dragons  has a secret  name that they  are also invoked
          with.  A suggestion is that anyone using these invocations meditate to
          find an  appropriate name for each  Guardian and use it  along with or
          instead of the words "Mighty Dragon".
 

                                                                            1229

          I find  that the  Circle charge sets  the mood  for the  Circle and  I
          change it  to suit the situation.   If anyone  has ideas for  a Circle
          charge, I'd like to hear them.  I have a number of Circle charges that
          I use but fresh ones always are nice.

          Blessed Be.
          Cameron Mandrake

          ... Copyright 1992 - DragonHart Coven - All Rights Reserved

                                                                            1230

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                                     ON THE NUMBER 451
                            (The true nature of the A.`. A.'.)
          Publication in Class B
                                   ORDO ARGENTUM ASTRUM
                                      Anthra Andromda

          The number is a very interesting one indeed. Originally suggested by
          David Cherubim, in connection with the "true" meaning of the initials
          A.`. A.'.. At first glance there doesn't seem to be much there...BUT!

          451 = 4 + 5 + 1 = 10 = 1.

          A glyph of  the cycle. The monad starting  its trek through experience
          in the infinite body of Nuith and returning to this supreme Unity.

          451  = ATh HADM.  The essence of  Man. Also Ath ADMH  (a Temurah), The
          essence of the attained Man.

          ADMH also means "Red  Earth" in the traditional sense.  However, there
          is a rather 'new' qabalistic operation at work here, that of fusing or
          synthesis.That of two words joining to make a  new one (or an old one)
          with a new meaning. Here we have 'ADM' and 'MH'. Both words add to 45,
          which may be a  key to the way things  are working here. ADM,  Man and
          MH,  Yetzirah. In this  case we have  man identified with  Yetzirah to
          which he  aspires. Crowley says of  this number, "Thus  45 baffles the
          accuser,  but only  by affirmation  of progress.  It cannot  help that
          progress."

          Quite true, it  baffles! ADMH is  50, and is  "red earth". This  would
          seem  to have little to do with the foregoing. However, consider this;
          in the word ADMH we have the 'H' appended. This would place the number
          five behind the Man, and would have the effect of giving him motion in
          a forward direction (indicating progressive motion).

          When the number 451 is divided by the number 51 (451/51) the result is
          8.02. Perhaps not much here, but! The number 802 is twice that of 401
          (essences) and is defined in 'Sepher Sephiroth' as; "401 X 2 = The
          Reflection  of 401,  which is the  (Th a),  alpha and  omega". It also
          refers to  the three grades  of A.`. A.'. above  the abyss. As  to the
          number 8.02; the  number 8  is that of  Ch =  Chith = 418.  And the  2
          represents the  'extended' monad proceeding from  the infinitely small
          and  un-extended point. Thus it is representative of the 'human' Star,
          the true  essences of Man that  aspires to the higher,  or in Enochian
          terms; That Star  (monad) that  aspires, and  is driven,  to a  higher
          place in  the hierarchy of  the Universe. This is  accomplished by the
          motion imparted to it by the  'H' which gives the Star motion so  that
          it may gain in experience.

          Now, 401  = 5 =  Motion. And, 50  = 5 = Motion,  and is also  the 14th
          letter of the Hebrew alphabet; Nun. The mystic number of 'Nun' is 300,
          which is  the number of  the 21st letter  of the Hebrew  alphabet 'Sh'
          Shin. Shin refers Yetziratically to fire, and is symbolic of the 'Holy
          Spirit' and therefore  is the letter and number of 'Spirit'. Spirit is
          unmanifested  energy, and  matter is  manifested energy  (another pos-
          sibility  for the 2 of 8.02) which is, in a sense, the whole nature of
          Man.  This duality of man  is shown in dual nature  of his motion. The
          401 which is the essences of his  motion (the higher) and the 50 which
          is the manifestation of this motion.

                                                                            1231

                 CROWLEY'S ESSAY on MAN.

          "The  Mind of the  Father riding on  the subtle guiders  which glitter
          with the inflexible tracings of relentless fire."  ZOROASTER.

          MAN.

          "What is man, that thou art mindful of him?"

          Man being the subject of these Essays, it is first proper to explain
          what will be meant therein by the word.

          Man is a microcosm: that is, an image (concentrated around the point
          of  consciousness) of  the  macrocosm, or  Universe.  This Theorem  is
          guaranteed by the hylo-idealistic  demonstration that the  perceptible
          Universe is an extension, or phantasm, of the nervous system.

          It follows that all phenomena, internal and external, may be
          classified for the purpose of  discussing their observed relations, in
          any  manner which  experience  may show  to  be the  most  convenient.
          (Examples: the elaborate  classifications of science, chemical,  phys-
          ical, etc., etc. There is  no essential truth in any of  these aids to
          thinking:  convenience is the sole  measure.) Now for  the purposes of
          analysing  the spiritual nature of man, of recording and measuring his
          experiences  in this kind, of planning his progress to loftier heights
          of attainment, several systems  have been devised. That of  the Abhid-
          hamma is on the surface alike the most practical, the most
          scientific, and  the most real; but  for European students it  is cer-
          tainly far too unwieldly, to say nothing of other lines of criticism.

          Therefore, despite the danger of vagueness involved in the use of a
          system whose terms  are largely  symbolic, I have,  for many  reasons,
          preferred  to present  to  the world  as  an international  basis  for
          classification, the classico-mathematical system which is vulgarly and
          erroneously (though conveniently) called the Qabalah.

          The Qabalah, that is, the Jewish Tradition concerning the initiated
          interpretation of their Scriptures, is mostly either unintelligible or
          nonsense. But it contains as it ground-plan the most precious jewel of
          human thought, that geometrical arrangement of names and numbers which
          is  called the Tree  of Life. I  call it the  most precious, because I
          have  found  it  the most  convenient  method  hitherto discovered  of
          classifying the phenomena of the Universe, and recording  their relat-
          ions. Whereof the proof is the  amazing fertility of thought which has
          followed my adoption of this scheme.

          Since all phenomena soever may be referred to the Tree of Life (which
          may be multiplied or subdivided  at will for convenience' sake)  it is
          evidently  useless to  attempt any  complete account  of it.  The cor-
          respondences  of each unit -- the Ten Sephiroth and the Two-and-Twenty
          Paths  -- are infinite.  The art of  using it  consists principally in
          referring all  our ideas to it, discovering  thus the common nature of
          certain things and  the essential differences between others,  so that
          ultimately one obtains  a simple  view of the  incalculably vast  com-
          plexity of the Universe.

                                                                            1232

          The whole subject must be studied in the Book 777, and the main
          attributions committed to memory: then when by constant use the system
          is  at last understood -- as opposed  to being merely memorized -- the
          student  will find fresh  light break  in on him  at every turn  as he
          continues to measure every  item of new knowledge  that he attains  by
          this Standard. For to him the Universe  will then begin to appear as a
          coherent and a necessary Whole.

          For the purpose of studying these Little Essays, it will be sufficient
          if a bare outline of the Cosmic Theory which they imply be given:  but
          it may be added that, the fuller the comprehension of the Tree of Life
          which  the reader  brings  to them,  the  clearer will  their  thought
          appear, and the more cogent their conclusions.

          (1) Jechidah

          This is the quintessential principle of the Soul, that which makes man
          at  the same time  identical with  every other  spark of  Godhead, and
          different  (as regards his point-of-view, and the Universe of which it
          is the  centre) from all others. It is a Point, possessing only posit-
          ion; and that position  is only definable by reference  to co-ordinate
          axes, to secondary principles, which only pertain to it per accidents,
          and must be postulated as our conception grows.

          (2) Chiah.

          This is the Creative Impulse or Will of Jechidah, the energy which
          demands the  formulation of  the co-ordinate  axes aforesaid,  so that
          Jechidah may  obtain self-realization, a formal  understanding of what
          is implicit in its nature, of its possible qualities.

          (3) Neschamah.

            This is the faculty of understanding the Word of Chiah. It is the
          intelligence  or intuition of  what Jechidah wishes  to discover about
          itself.

          These three principles constitute a Trinity; they are one, because
          they  represent the being, and apparatus which will make the manifest-
          ation possible, of a God, in manhood.  But they are only, so to speak,
          the mathematical  structure of  man's nature.  One might  compare them
          with the laws of physics as they are before they are discovered. There
          are as yet no data by whose examination they may be discerned.

          A conscious man, according, cannot possibly know anything of these
          three principles, although they constitute his essence. It is the work
          of  Initiation  to journey  inwards to  them. See,  in  the Oath  of a
          Probationer of A.`. A.'. "I  pledge myself to discover the  nature and
          powers of my own Being."

          This triune principle being wholly spiritual, all that can be said
          about it is  really negative. And it is complete  in itself. Beyond it
          stretches  what is called The  Abyss. This doctrine  is extremely dif-
          ficult  to explain;  but it  corresponds more  or less  to the  gap in
          thought between  the Real, which  is ideal,  and the Unreal,  which is
          actual. In  the Abyss all things exist, indeed, at least in posse, but
          are  without any  possible meaning;  for they  lack the  substratum of
          spiritual  Reality. They  are appearances  without Law. They  are thus
          Insane Delusions.

                                                                            1233

          Now the Abyss being thus the great storehouse of Phenomena, it is the
          source of all  impressions. And  the Triune Principle  has intended  a
          machine for investigating the Universe; and this machine is the fourth
          Principle of Man.

          (4) Ruach

          This may be translated Mind, Spirit, or Intellect: none of these is
          satisfactory, the connotation  varying with every writer. The Ruach is
          a  closely-knitted group  of Five  Moral and  Intellectual principles,
          concentrated on their core, Tiphareth,  the Principle of Harmony,  the
          Human Consciousness and Will of which the four other Sephiroth are (so
          to speak) the feelers. And these five principles culminate in a sixth,
          Da(acu)ath, Knowledge. But this is not really a principle; it contains
          in itself the germ  of self-contradiction and so  of self-destruction.
          It is  a false principle:  for. as soon  as Knowledge is  analysed, it
          breaks up into the irrational dust of the Abyss.

          Man's aspiration to Knowledge is thus simply a false road: it is to
          spin ropes of sand.

          We cannot here enter into the doctrine of the "Fall of Adam," invented
          to explain in parable how it is that the Universe is so unfortunately
          constituted. We are concerned only with the observed facts.

          All these mental and moral faculties of the Ruach, while not purely
          spiritual like  the Supernal  Triad, are  still, as  it were, "in  the
          air." To be of use, they need a basis through which to receive impres-
          sions, much  as  a machine  requires  fuel and  fodder before  it  can
          manufacture the article which it is designed to produce.

          (5) Nephesch.

          This is usually translated the "Animal Soul." It is the vehicle of the
          Ruach,  the instrument by which the  Mind is brought into contact with
          the  dust of Matter in  the Abyss, that it may  feel it, judge it, and
          react to it.  This is itself a principle still  spiritual, in a sense;
          the actual  body of man as composed of the dust of Matter, temporarily
          held together  by the Principles which  inform it, for their  own pur-
          poses, and  ultimately for the supreme purposes of self-realization of
          Jechidah.

          But Nephesch, devised as it is with no other object that the direct
          traffic with Matter, tends  to partake of its incoherence.  Its facul-
          ties of perceiving pain and pleasure lure  it into paying undue atten-
          tion to  one set of  phenomena, into shunning another.  Hence, for the
          Nephesch to do its work as  it should, it requires to be dominated  by
          the severest discipline. Nor is the Ruach itself to be trusted in this
          matter. It has its  own tendencies to weakness and injustice. It tries
          every trick -- and it  is diabolically clever -- to arrange  its busi-
          ness with Matter in the sense most convenient  to its inertia, without
          the smallest consideration of its duty to the Supernal Triad,
          cut  off as that is from its comprehension; indeed, unsuspecting as it
          normally is of its existence.

                                                                            1234

          What then determines Tiphareth, the Human Will, to aspire to
          comprehend Neschamah, to submit itself to the divine Will of Chiah?
          Nothing but the  realization, born  sooner or later  of agonizing  ex-
          perience, that  its whole  relation through  Ruach  and Nephesch  with
          Matter, i.e.,with the  Universe, is,  and must be,  only painful.  The
          senselessness of the whole procedure sickens it. It begins to seek for
          some  menstruum in which the Universe  may become intelligible, useful
          and enjoyable. In Qabalistic language, it aspires to Neschamah.

          This is what we mean in saying that the Trance of Sorrow is the motive
          of the Great Work.

          This "Trance of Sorrow" (which must be well-distinguished from any
          petty  personal  despair, and  "conviction  of  sin," or  other  black
          magical imitations) being cosmic in scope, comprehending all phenomena
          actual  or potential,  is then  already an  Opening of  the  Sphere of
          Neschamah. The awareness  of one's misfortune is itself  an indication
          of the remedy.  It sets the seeker on the right road, and as he devel-
          ops  his  Neschamah he  soon attains  other  Experiences of  this high
          order. Her learns the meaning  of his own true Will, to  pronounce his
          own Word, to identify himself with Chiah.

          Finally, realizing Chiah as the dynamic aspect of Jechidah, he becomes
          that pure Being,  at once universal  and individual, equally  nothing,
          One, and All.

          It is of the essence of the Ideas of the Supernal Triad that the Laws
          of  Reason which apply to  intellectual functions are  no longer oper-
          ative. Hence it is impossible to convey the  nature of these Experien-
          ces  in rational language. Further,  their scope is  infinite in every
          direction, so  that it would be  futile to attempt to  enumerate or to
          describe them  in detail. All  that one can do  is to note  the common
          types  in very general language,  and to indicate  what experience has
          shown to be the most useful main lines of research.

          The Quest of the Holy Grail, the Search for the Stone of the
          Philosophers -- by  whatever name we choose to call  the Great Work --
          is therefore endless. Success  only opens up new avenues  of brilliant
          possibility.  Yea, verily, and Amen! the task is tireless and its joys
          without bounds; for the whole Universe, and all that in it is, what is
          it but the infinite playground of the Crowned and Conquering Child, of
          the insatiable, the  innocent, the  ever-rejoicing Heir  of Space  and
          Eternity, whose name is MAN?

          In Enochian Physics Man is known as 'the monad', we shall discuss the
          nature of the monad or 'Star' from the Enochian view.

          MONAD MODEL.

                          In conjunctionwith theCosmic Planes andElements Model,
          Enochian  Physics proposes the Enochian Monad  Model. These two models
          are not  meant to be  independent, rather they  are inclusive and  are
          only separated for convience.

                                                                            1235

                          A monad isdefined asan indivisible unit(Hadit), but,is
          used in the sense that a monad is the infinitely small conscious point
          of  every entity.  The  only difference between  monads is experience.
          Giordano  Bruno  taught  that the  monad  was  the  ultimate spiritual
          particle and that all entities  had a monad at their center,  the core
          of their being. Every monad is  monastic above the first Aethyr (LIL),
          and  is dualistic below.  This duality takes  many forms  as the monad
          manifests itself downward. Basically, it consists of a subjective
          self in the center of an objective world. Figure 2 shows a pictorial
          representation of this model.

                                 000000000
                                0         0        INDIVISIBLE MONAD
                                0 monadic 0
                                0 essence 0
                                 000000000
                                     |
                          +-----------------------+
                          |   ring-pass-not        |
                          +-----------------------+
                                     |                LIL - first Aethyr
                                 000000000
                                0          0        DUALIST         Watchtowers
                                0    I     0        MONAD (Life-atom)       |
                                0          0                                |
                                 000000000 <-- NOT-I (world)               TIME
                                                                           SPACE
                                                                           FORM

                                          FIG. 2

          ENOCHIAN AXIOMS.

                  1. Man, and every entity (thing) in existence, is in his (its)
                     essence a monad. This monadic essence expresses itself as a
                     subjective 'I' and an objective 'NOT-I'.

                  2. A monad's geometric equivalent is the sphere. The center is
                     the 'I'. The surface of the sphere is the 'NOT-I'.

                  3. The 'I' is conscious individuality.

                  4. The 'NOT-I' is the world in which the 'I' finds itself at
                     any given point in time and space.

                          5. Everygeometric pointinspace isan 'I-NOT-I'monad in
                some stage of self-expression.

                          6. Any'I'can communicatewith anyother 'I'onlyin sofar
                  as their 'NOT-I's' intersect.

                  7. A world is defined as a set of intersections of a host of
                     'NOT-I's' at any given point in time and space.

                  8. Subsets of 'I's' are mutually exclusive.

                  9. Subsets of 'NOT-I's' may be either exclusive or inclusive.

                                                                            1236

                  10. The monadic essence of each monad allows multitudinous
                      expression, but no 'I' can ever separate itself from or
                      exist independently of its 'NOT-I'.

          THEOREMS OF ENOCHIAN PHYSICS.

                  1.  Every person is an 'I-NOT-I' monad.

                  2.  Every point in space is a consciousness center.

                  3.  Energy flows from one cosmic plane or sub-plane to an
                      adjacent cosmic plane or sub-plane through Laya centers,
                      dimensionless points of space which serve as channels for
                      the flow of energies and forces.

                          4.Spirit isunmanifested energy.Matter ismanifested
              energy.

                  5.  Every manifestation within space and time is dualistic.

                  6.  Space, time, and consciousness come into existance
                      simultaneously.

                  7.  Every energy field and every force in our universe is
                      directed by the True Will.

          THE FORCES OF MAGICK.

                          There aresix Magickal forcesthat aremanifested inexis-
          tance.  These six forces, by  necessity, manifest in  dual triads, the
          upper, and the lower.

          THE UPPER TRIAD;

                          1.Divine Force. This is said to be the "Supreme Force"
          relative to our universe.  This so-called 'Supreme Force' is  known as
          'The TRUE WILL'. It is the 'Divine' driving force of Hadit.

                          2.CreativeForce.TheKundaliniofEasternthought,manifest-
          ing, below the Abyss, as electromagnetic energy.

                          3.Thought Force.This isthe occultforce thatoften takes
          the form  of projection, and continually  projects fundamental subjec-
          tive ideas of the 'I' outward into the 'NOT-I'.

                                                                            1237

          THE LOWER TRIAD;

                          1.MindForce.Thisforceshouldproperlybecalled 'Intellec-
          tual', and would be attributed  to Mercury. This is the  reasoning and
          logical powers of the intelligent entity. This force also includes all
          of the senses.

                          2.Will Force.Thisis thelowermanifestation ofthe'Divine
          Force'.  This force is what  drives us in a physical sense, it  is our
          outer needs  and desires.  It is  what most  'men'  perceive as  their
          'will',  however it  is  frequently the  opposite  side of  the  'Will
          Duality'.

                          3.Word Force.Wordsand Letters,speechand physicalaction
          make up this aspect of the magickal forces. It is the power  of sound,
          which has  long been  known in  the west.  God is  said  to create  by
          uttering His Word. Consider this; some politicians are virtual masters
          of this magickal force.

                          As can beseen thereis little realdifference betweenthe
          Enochian view of man and that  of the Thelemic Magician, with the main
          differences being that of  nomenclature. It can also be seen  that the
          six 'magical forces' generally correspond to the five divisions of man
          as set forth by Crowley, with the exception of the sixth 'force'. This
          extra point is comprised of  the actions performed by the  first five.
          If we think of man as a hexagram, instead of a  pentagram, we have the
          four elements, spirit, and motion.

                          The elementsand spiritmakeup theessential man,but heis
          still  static. With  the addition  of the  sixth, he  becomes dynamic,
          capable of experience. It is then this 'man' that has the 'essences of
          man', for until he becomes dynamic by virtue of his  motion, and gains
          in experience, he is incapable of attainment.

                          As wasstatedabove, Man'saspirationis toahigher placein
          the hierarchy  of the universe. Here then are the Laws of Hierarchies,
          they  will  show,  though  perhaps not  directly,  how  this ascension
          (attainment) is made possible.

          HIERARCHIES

                          LawofHierarchies. Fromthe highestrealmsof spiritto the
          lowest levels of  matter, everything in between is composed  of a host
          of gods, monads or life atoms arranged in a myriad of hierarchies.

                  The following rules apply:

                          1.All aggregatesare composedof hierarchies.All things,
          save Hadit, are aggregates.  We see in our world  complete structures,
          which are composed  of molecules, atoms,  and sub-atomic particles  in
          one direction.  And planets, solar  systems, and galaxies  in another.
          Thus  science has  enabled us  to see,  on a  mundane level,  that our
          physical  universe is composed of  some basic hierarchies. Though from
          rules 3 and 4 we see that these hierarchies continue unto infinity.

                                                                            1238

                          2.Foreveryhierarchy thereisagoverningruler orhierarch.
          On our personal  level we have that which  is referred to as  our Holy
          Guardian  Angel.  Aswe descend to the  atomic level, we have the >nuc-
          leus< of the atom. Each component  of that atom has, in turn,  its own
          hierarch.  In our worldly governments  we see examples  of these hier-
          archs; mayors, governors, presidents, etc. And we can begin to see our
          place  in the physical manifestation of these hierarchies. We are also
          members of hierarchies  on less physical, or spiritual  levels, though
          little is known of these.

                          3.Hierarchiesdescendinfinitelyintomatter.Again,fromour
          'middle world, we see  the manifestation of yet smaller  structures or
          hierarchies, which  descend to the smallest particles which science is
          able to see or theorize.

                          4.Hierarchiesascendinfinitelyinto spirit.Ontheselevels
          little  is  known, science  has or  can not  enter  into the  realm of
          spirit.  We do know,  however, that our  own personal  hierarch is our
          H.G.A., and  that logically we  are but a  component part of  some yet
          higher structure or hierarchy.

                          5.The universehas ahierarchicalstructure, interlinking
          groups of entities living and working together. If we look sky-ward we
          can begin to see something of this structure on a  physical level. Out
          stellar  universe is made up of planets, solar systems, stellar clust-
          ers, galaxies,  and on and  on. While  earth is not  yet working  with
          other groups of entities on a stellar level (as
          far as we  are allowed to know),  it is clear  that we must share  the
          same  stellar environment with  others. We can,  however, observe this
          'working together' here on planet earth. We can see the governments of
          cities, counties,  states, and countries  working toward what  is per-
          ceived as the common good (at least in most cases).

                          6.Hierarchies areborn,evolve, anddie.The bestexampleof
          this,  I think, is  ourselves. We are  born into this  world, grow and
          experience  (evolve) over some period of time  then die, this is all a
          part of what we call 'life'.  Other examples  of this rule may be seen
          in  various extinct forms of  animal life, which  came into existance,
          evolved  over time,  then died out.  We can  also see  examples on the
          stellar  level, stars which are  born from collections  of gases, grow
          and evolve into fiery furnaces, then die out.

                          7.Worlds arecreatedby hierarchiesof cosmicbuilders and
          architects acting together.

                          8. Everyworld containshierarchies of recorderswho con-
          stitute the forces of karmic history.

                          9. Thecosmic elementsand planesarecomposed ofcountless
          hosts of evolving hierarchies.

                          Theselast tworules are forthe mostpart redundant(see 3
          and 4  above); they serve to  stress the fact that  hierarchies do, in
          fact, extend infinitely in all directions.

                          10. Every hierarchyis composedof a hostof smallerhier-
          archies.

                  11. Every hierarchy is a component part of a larger hierarchy.

                                                                            1239

                          Thuswehave theEnochianview onthe nature,place,and path
          of Man.  To better understand this mystery of the true meaning of A.`.
          A.'. and this nature of man we may now look at some of the Temurahs of
          the number 451.

                          These are;451, 415,541, 514,145, and154. Weshall start
          with the least of these.

                          The number 145; InSepher Sephiroth it is definedas the
          numerical value of the 13 paths of the Beard of Microprosopus.

                          Thenumber 154;Againfrom SepherSephiroth;it is'Elohimof
          Loves', and we are referred to the number 149. The reference in 149 is
          to 'The living GODS'.

                          Inthese two numbers we have references to Man and this
          'Starry' nature. Though  in the number 149 it is  perhaps more direct.
          'The living GODS', indeed, the most tangible link  between man and GOD
          is this 'Starry' essence. Both Man and ANY GOD that one cares to think
          of are at the  core one and the same, that is to  say, that we are all
          made of the  same stuff, we are all MONADS at some level of evolution.
          But, on we go.

                          Thenumber415;Still againfromSepherSephiroth. Thenumber
          is that of the Voice of the Chief Seer and also 'The Holy One'.

                          Stillagainsubtle referencestothis 'Star'naturewhich we
          have already examined.

                          The number 514and 541. Hereare references thatare abit
          more obscure. 514 gives  reference to 'KABBALA DENUDATA', a  reference
          that unfortunately  I will have to pass on due to a mis-fortune beyond
          my control.   The number 541  refers to 'Israel',  which at first  may
          seem strange, but, historically Israel is/are 'Gods' chosen people. We
          may take this to mean 'Free Man' in  the Thelemic sense. The number is
          thus  indicating Man, or  rather those Men  that have risen  above the
          slavery of the old aeon  and have begun to ascend/aspire  to Yetzirah.
          Those Men who have realized some small part of their true essence.

                  So then! Just what he hell is the true meaning of the initials
          A.`. A.'.  and the number 451? It  is no more and  surely no less than
          the MONAD! Though others may use different words and different systems
          to explain this, their meaning will of necessity be the same.

                                                                            1240

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                                  CHAOS vs THELEMA ?
                                 Alistair Livingstone

     Inspired, no doubt foolishly, by a new moon and the
     Cramps`"Psychedelic Jungle", I have decided to enter the
     Thelema vs Chaos debate. This is of course an impossible task, which
     is no doubt why it appeals to me.

     Firstly, what is it that distinguishes Thelma from Chaos? In
     Starfire, Mick Staley attempts to distinguish Thelema from
     Crowleyanity. Thelema he suggested pre-existed Crowley`s formulation
     of it. This immediately causes problems, since for the majority of
     magicians, Crowley = Thelema. But if it can be accepted that there
     is a something which exists independently of Crowley`s writings,
     then it must be this something (Thelema) which is to be contrasted
     with Chaos Magick. The core of this something, I suggest, is the
     Will. Is this idea of the Will in any way opposed to Chaos?

     What is Chaos then?
     For the purposes of this argument I will interpret Chaos as follows:
     that the familiar world of everyday experience has its roots in
     Chaos. So that any attempt to understand the world via reason
     reaches a boundary, on the other side of which lies Chaos, a state
     of existence/non-existence which cannot be understood by the
     rational ego. However, through the techniques of ritual, that state
     can be manifest in the everyday world, suspending the accepted
     "laws" of common sense and allowing magick to occur. Furthermore,
     perhaps as a result of the practice Chaos magick, the idea of Chaos
     is slowly entering the popular imagination via science. This refutes
     classical science, which is based on the belief that if the
     structure of the physical world could be sufficiently precisely
     modelled in a mathematical form, it would be possible to predict the
     future state of various systems (wheather, for example) which make
     up the physical world.

     However, it is now grudgingly admitted that this would require a
     precision of measurement which it is impossible to achieve.
     Engineers have long since had to accept this uncertainty - that all
     measurement is limited by the accuracy of the measuring device.
     Absolute precision is an impossible goal. There is always a degree
     of uncertainty, an instability, and by focusing the Will upon this
     either/or region, the magician can exert an influence upon the world
     at this level, which when it occurs, can produce the Willed outcome.

     To the extent that Chaos is a form of magick, ie. it seeks to exert
     an influence upon the world of erveryday consciousness, it must
     involve the Will. Otherwise it would be closer to a form of
     mysticism, that is the attempt to "go with the flow" of the
     experienced world without seeking to influence the direction of that
     flow. In this form, Chaos is closer to a "higher form of order",
     that is that the apparent random or chance events of one`s
     experience of existence are in fact the result of some greater
     existence than that of the individual. And that by disengaging the
     desires of the ego-self, one can experience this greater existence,
     interpreting the obstacles and blows of everyday existence as a
     stimulus to the development of a "Stoic" consciousness, which will
     enable the self to eventually swimm freely as a fish in the river of
     the Tao, or Chaos.

                                                                            1241

     The idea which this is based on tends to be that of the hermit, the
     forest sage of Hinduism, the solitary adept of High Magick. No doubt
     if it was possible in this present age, one could experience such an
     existence if one could remove the self from the rest of human
     existence. But such a model is no longer valid, since the growth of
     human consciousness is such that there is no virgin wilderness left
     in which to undertake such a quest. We are forced to contend with
     the results of the human desire for knowledge, power, control and
     security.

     This is perhaps the crucial difference between Chaos magick and
     Thelema. Thelema, as developed by Crowley into a form suitable for
     the 20th century, contains a whole heritage of experience and
     practice which reaches back through the Golden Dawn through
     hermeticism to Egypt and Sumeria, which in turn drew on the beliefs
     of our nameless ancestors who struggled to create models of the
     world, cosmologies and creation myths within which to make sense of
     their being in the world.

     Crowley`s task, as had been of Mathers and Eliphas Levi before him,
     was to synthesize this vast body of conscious/unconscious knowledge
     and represent it in a way understandable by at least a few of his
     contemporaries. Partly it is a question of language. Unfortunately
     the language of magick was limited by the dominance of
     Judeao-Christianity on the one hand and Reason on the other. Our
     everyday language derives from our perception of a world made up of
     distinguishable objects, and on the faculty of sight primarily. But
     as soon as we move into the more subjective sphere of magick,
     problems arise. To what extent do we share the same magickal reality
     and use words such as "the Will" in the same way? The problem is not
     confined to magick. For a time I worked in quality control at London
     Rubber. Periodically I had to compare my work with others to make
     sure we were all applying the same so that I was not rejecting
     condoms that another person was passing. In science the theory is
     that one person`s work is critically examined by their peer group.
     The difficulty is that as soon as creativity enters the picture, it
     will tend to disrupt this process. The test of any form of magick
     should be "does it work?". But how can that be judged, since the
     results of a ritual may not become apparent for some time. In the
     early eighties, much work was done to halt the expansion of nuclear
     weaponry. But it is only now, as profound changes occur in Eastern
     Europe, that this can be judged a success. And the changes may yet
     be lost by a failure of imagination and the difficulty of
     challenging the parasitic military-industrial complexes of both East
     and West.

     Thelema may be saddled with the archaic terminology inherited via
     Crowley from the Golden Dawn, but at its heart lies a crucial
     bullshit detector. I have found that the question "what is your
     Will?" directed at any group or individual who claims to be desiring
     change is a very effective challenge. What is unsettling, however,
     is the discovery that in most cases it evokes only silence, or at
     best a string of evasions.

                                                                            1242

     This I feel is the most damaging criticism of Thelema, that it has
     failed to cross over from magick into the diverse pool of
     "alternative" beliefs which seek to reshape society. This is hardly
     a question of mere academic interest, as Green issues emerge and
     look set to dominate the next decade, the "spiritual", that is
     neo-pagan, belief structures which infest Green consciousness are
     also going to exert a growing influence. We may yet discover that
     the future, as the Dead Kennedy predicted, will be "California .ber
     Alles".

     Can Chaos magick then succeed where Thelema has not (yet)? I doubt
     it, since the reaction to both by the average alternative type (let
     alone Joe Normal) is that it is "too dark". The very word "Chaos"
     tends to get tagged with "anarchy" and evoke nightmare visions of
     mad-axemen running wild in the street. Of course, for some this may
     be its very appeal, anything so bad must be good...

     No, somehow we have to achieve the Sysphean task of applying the
     notion of Will like Occam`s razor to the fast mulitiplying dualistic
     entities of New Age (un)awareness. In practical terms I understand
     this to mean directing our Wills at and with the growing Green
     movement, so that rather than disappearing into a fog of "good
     intentions", it becomes a real and willed critique of consumer
     culture. Just as Marxism failed to achieve its desires, since the
     working class had already been "mobilizised" by the capitalists, so
     magick fails since the energies of the mass unconscious have already
     been tapped by advertising, via the mass media.

     The energy tending towards change of consciousness (evolution) has
     been subverted by consumer culture into the desire to possess an
     unending stream of glass beads and cheap cottons, or in our case,
     microwave ovens and mink belly-button brushes. The whole thrust of
     advertising is to bypass our logic circuits and touch directly our
     desire for status and security. We don`t just buy the product, we
     buy the dream, maya the illusion of success. It is, however much we
     may protest, a form of magick. I may be an impoverished squatter in
     a third world shanty town, but if I can buy a bottle of Coke, I
     believe I possess the whole dream of the richest American
     millionaire. I may be a Trabant owning East German, but by crossing
     the (former) abyss of the Wall I become a potential Porsche
     possessor.

     But if you look at those already possess such dreams, what do you
     find? That it is, as in California, these same people who turn to
     the most ridiculous New Age bullshit in order to satisfy their
     craving for something more, for something to fill up the endless
     aching void they feel scratching and gnawing like some Charles
     Manson nightmare outside the walls of their Beverly Hills mansions.

     But of course, the last thing they want to hear is "the truth".
     Better to create a multi-billion dollar New Age industry than accept
     that within the richest mansions lies the reality of Chaos, of that
     Void which spins around itself the veils of maya, the dance of
     illusion, in which one is equally a starving beggar and a voluptuous
     moviestar. "What is your Will?".

                                                                            1243

     Of course I am somewhat prejudiced for all I used to sing along with
     Bowie on Ziggy Stardust (I could make it all worthwhile as a rock n
     roll star) I chose magick as a path. Through experiences both
     beautiful and terrifying I have come to understand the human
     condition as but one aspect of a continuum of consciousness. For me,
     the whole universe is a living entity which I interact with in the
     fleeting streams of energies which inspire my awareness. Both
     rationally and poetically I perceive my brain, my body as part of
     the very substance of the universe and not distinguishable from it
     (ie NUIT). For me, the human condition is part tragedy, part farce.
     We are semi-intelligent apes who have been driven by fleeting
     glimpses of what might be, to create this world, our reality. But in
     our ignorance, we mistake the glimpse for the whole, the ego for the
     self. We strive for "order" and create a chaos, and then recognize
     in chaos a "higher form of order".

     "Knowledge is power, power is control, control is security". Oh
     yeah? But knowledge is also pleasure, a pleasure more intense than
     any created by security. Security is sterility, sterility is death.
     We pay lip service to evolution, but cannot accept that evolution
     implies change, and change denise security. What do we will?

     If our will is security, stability, then that we shall have, as so
     many fossils. To embrace Chaos (Thelema) is to renounce such false
     gods and accept that our actions as magicians will change not only
     ourselves, but our world. Insofar as both Chaos and Thelema are
     valid paths, thus far will they change us. To cling to an
     identity, however pleasing or fulfilling, is a denial of magick.
     Magick is about change, the only constant factor in the unfolding of
     the implicate order/chaos of the universe.

     Along with Thelema and Chaos, I also practise the magick of Maat. To
     the Egyptians Maat was the "right order of the universe". The
     contrast is between the familiar Hindu concept of "karma", which
     deals with our human existence and the less familiar concept of
     "rta" which deals with our aspects as forms of (universal)
     consciousness.

     Magick diverged from science some 300 years ago. Science sought to
     discover "the hand of god" in the natural world; magick sought to
     become the equal of the gods. Now we witness the overlapping of
     these paths. We are no longer the creations of some distant god, but
     the natural products of the universe. We have "evolved" out of a
     handful of organic chemicals. Now we have the ability, through the
     replication of DNA to evolve ourselves. We have, literally, the
     powers of a god. What we lack, and what magick must seek to provide,
     is the intelligence to use (or refuse) such power. The way to
     achieve this is to ask the question: "what is our will?" Are our
     genes our motivating force, or is there something else which I call
     "consciousness"? This consciousness I hold to be implicit in the
     structure of the universe, and has been revealed as such by quantum
     physics, however difficult such a realisation may be for us. It may
     be unprovable/undeniable, and therefore unscientific, but I suggest
     that our so-called consciousness is a quantum phenomena.

                                                                            1244

     This is what Crowley experienced as the interplay of Nuit and Hadit
     in the Book of the Law. It is also the root of Chaos. So that
     Thelema and Chaos are but different aspects of a single (multiple)
     experience, expressed in languages appropriate to their different
     times and ambiences.

     Alone I cannot fully express the complexity of these possibilities,
     and yet we must each try to do so. Only by placing them at the heart
     of our experience of being in the world, can we hope to create a
     society which will survive rather than perish under its unconscious
     contradictions. As yet we are but "naked apes", but we are apes with
     sufficiently complex brains to at least glimpse the possibility of
     being more than we are and become "homo veritas", that is truly
     human at last.

     As we are, we cannot fully know this to be true, only with our
     imagination can we glimpse the potential implied. It is my Will to
     bring this about, this is why I write these words, that they have
     touch and stimulate whoever may read them. So mote it be.

     On rereading the above, I feel the need to expand the argument
     somewhat. Having bashed my way through an anthropological essay on
     nationality and the state, it struck me that recent events in
     Eastern Eurpe have many consequences. The whole point of the "iron
     curtain", was to allow East to develop its alternative economic
     system, as spelt out by Marx. What is happening now is the
     incorporation of that economic system into a global economy, which
     implies the failure of Marxism. This failure leaves a power vacuum.
     The majority of critiques of the Western power structure have come
     from Marxism. But if it is now seen to have failed, the possibility
     exists for a more powerful critique to arise.

     Where will we find this critique - in magick. Of course this
     requires magicians to adopt a more rigorous intellectual approach to
     their beliefs, but surely that is what Chaos/Thelema argument is
     about, with each side arguing that the other is deceiving itself as
     regards the "true" form of magick. What I am suggesting is that
     magicians start to take magic seriously as "energy directed (willed)
     towards change". Rather than as an escapist belief system parasitic
     upon the economic success of capitalism. To practise magick we must
     surely believe that we inhabit a magical, rather than a strictly
     economic universe. How much more effective would our magick be then
     if we could replace the belief system of economic society with that
     of a society rooted in a magickal conception of reality.

     Such is the apple with which I tempt you - do you dare taste the
     forbidden fruit ?

     Alistair Livingston

     ----
     I do know him personally and am glad to meet him again in summer.
     A. Livingstone is a pseudonym of Ramsey Dukes (which is a pseudonym
     too :-)). He is member of the OTO and made a lot of Chaos working &
     theory. He wrote some very genuine books about magic (Liber SGDSMEE,
     Thunderqueak), is now concerned with KI (Words Made Flesh).
     You can contact him via:
     T.M.T.S., Wharf Mill, Winchester, Hants, SO23 9NJ, England
     With fractalic greetings and laughter  * Fra.: Apfelmann *

                                                                            1245

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Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

             Notes on the role of the historical Egregore in modern Magic
                                    by Fra.: U.D.
 
     It is quite easy to poke fun at the historical claims of most
     magical and mystical orders,  especially when they purport to  have derived
     from "very  ancient", possible even  "Atlantean" or,  to top it  all, "pre-
     Atlantean"  brotherhoods  for  whose  existence even  the  most  sypathetic
     historical scholar  worth his name would  be very hard pressed  to find any
     significant proof.  Actually,  it  is rather  a  cheap joke  to  cite,  for
     example, AMORC`s  claims that even good  old Socrates or Ramses  II (of all
     people!) were "Rosicrucians". However, the trouble only  starts when adepts
     mistake  these  contentions for  _literal_  truths.  "Literal", of  course,
     derives from  literacy and the  letters of the  alphabet. And,  as Marshall
     MacLuhan has justly  in his "Understanding Media" and  perhaps even more so
     in  "The Gutenberg Galaxy", western civilisation has a very strong tendency
     towards _linear_ thinking, very  probably due to -  at least in part -  the
     linear  or non-pictographic nature of  our alphabet. The  very structure of
     this alphabet informs  us at quite a tender age to think in terms of linear
     logics such as  cause and effect,  or, more intersetingly  in our  context,
     PAST-PRESENT-FUTURE.   This  is not  at all a  "natural necessity"  as most
     people are wont to  think, for the ideographic or  pictographic "alphabets"
     as used for example in ancient Egypt or even modern China and Japan tend to
     bias the correspondingly acculturalised mind towards what MacLuhan terms
     "iconic  thinking" -  a  perception of  holistic  factors rather  than  the
     systematisation  into  seperate   (preferably  indivisible)  single  units.
     Western  thought has  formulated  this problem  as  the dichtonomy  of  the
     _analytic_ and the _synthetic_  approach. But it is perhaps  no coincidence
     that our contemporary  culture tends to associate  "synthetic" with "artif-
     icial" , vide modern chemistry.
 
     Now magical  and mystical thinking  is quite different;  in fact it  is not
     half as interested in causality as is linear thought. Rather, it strives to
     give  us an  overalll,  holistic view  of  processes within  our  perceived
     space-time  continuum; an overall view which includes the psychology of the
     observer to  a far stronger degree  than even modern physics  seems to have
     achieved  in spite  of Heisenberg`s  uncertainity principle  and Einstein`s
     earlier theory of relativity.  In other words, mythological thinking is not
     so much about literal  ("alphabetic"?) truth but rather about the "feel" of
     things. For example, a shaman may claim that the current rain is due to the
     rain goddess weeping because of some sad event. He might predict that her
     phase  of mourning will be over in two  days` time and that the deluge will
     then end. A Western meteorologist might possibly come to similar prognoses,
     but he will of course indignantly deny using any  of "this mystic stuff" in
     the process.  His rain godess takes  the form of barometric  pressure, wind
     velocity and direction, air humidity and the like - but who is to say which
     view is the  "truer" one, as long as abstract  and mystic predictions prove
     to be accurate? From an unbiased standpoint, the modern demons "barometric
     pressure", "wind  velocity" and  factors  of a  similar  like are  just  as
     abstract  and mythic as the shaman`s hypothetical rain goddess - especially
     so for us laymen who religiously follow the daily indoctrination via the TV
     weather forecasts and  satellite photograph  divination: all we  can do  is
     _believe_ in what the  expert tells us  is the truth.  The non-shaman in  a
     shamanic society shares a very  similar fate when he has to  believe simply
     that the rain goddess wants to be comforted say, by  a substantial donation
     of meat or tobacco in the course of a fully fledged tribal ritual.

                                                                            1246

 
     There _is_ an important difference however. If we accept  the model (stron-
     gly  propagated by  A.O. Spare,  who was,  of course,  in his  very special
     manner,  quite an orthodox Freudian) of magic primarily taking place within
     the subconscious (Freud) or, less ambiguous, the unconscious (Jung); and if
     we  furthermore agree that said unconscious is  not only the source of per-
     sonal magical energy (mana, or, as I prefer to term it,  _magis_) but tends
     to  think and act in  symbols and images,  we might come  to the conclusion
     that  our  shaman`s explanation  may  perhaps  not  be  scientiffical  more
     satisfying in Western  terms, but it is surely more in  accord with the way
     our  unconscious tends to  perceive reality. In  that sense it  is not only
     more "natural" but,  one suspects, even  downright _healthier_ for  psychic
     hygiene. It  is, so to  speak, more "ecological  and holistic" in  terms of
     psychic structure.

     As an aside I might mention that it is the better explanation for practical
     magical reasons  as well. For at  least rain goddesses can  be cajoled into
     happiness by magical technique, ritual trance and the  like until they stop
     weeping, a task a meteorologist will hardly be able to imitate. (Actually I
     have preferred the magic  of rain prevention to the  more classical example
     of  rain making because it  is far more  relevant to our  own geography and
     experience).
 
     In recent years Rupert Sheldrake`s theory of morphogentic fields has raised
     quite  a hue  and  cry, not  only  within the  confines  of the  scientific
     community but strangely  enough among  occultists too. I  find this  latter
     reaction quite astonishing, because  a lot of what Mr.  Sheldrake basically
     claims is nothing more than the old, not to say ancient, tenet  of philoso-
     phical idealism:  namely that there is  what in both German  and English is
     called "Zeitgeist",  a form of unique time-cum-thought  quality, leading to
     surprisingly  similar  albeit  completely independent  models  of  thought,
     technical inventions, political truths  and so on. One would  rather expect
     the people to be profoundly intrigued to be among materialist/positivist
     biologists  or  physicist rather  that occultists  who  have traded  in the
     Zeitgeist  principle ever since occult  thought proper as  we understand it
     arose  in the Renaissance. From a pragmatic  point of view Mr. Sheldrake is
     behaving very  much like  our meteorologist, replacing  mythic explanations
     with crypto-mythic "scientific" factors. Unfortunately, most scientific
     scholars tend to  fear a  devaluation of scientific  termini tecnici;  once
     they  are mentioned in the  wrong "context" (almost  invariably meaning: by
     "wrong" people) they are readily labelled as "non-" or "pseudo-" scientific
     -  which is,  after  all, precisely  what  happened to  poor  Mr. Sheldrake
     amongst his peers in spite of all his academic qualifications. This example
     goes to  show how very  much estranged  occultists can be  from their  oown
     sources even when working with them daily.
 
     Reality too  is always the reality  of its description: we  are marking our
     pasts, presents and futures  as we go along -  and we are doing it  all the
     time,  whether we are conscious of  the fact or not, whether  we like it or
     not, we are  constantly reinventing our personal  and collective space-time
     continuum.

                                                                            1247

 
     Space seems  rather solid and unbudging;  even magic can do  very little it
     seems  to overcome  its buttresses  of solidity  and apparent  inertia, oc-
     casional  exceptions included.  (May it be  noted that I  include matter in
     this space paradigm, because  solid matter is usually  defined by the  very
     same factors as is space - namely width, length and height.)   Time, on the
     other  hand, is much more volatile and abstract, so much so in fact that it
     is  widely considered to be basically an illusion, even among non-occultist
     laymen. And  indeed in his  famous novel "1984"  George Orwell has  beauti-
     fully, albeit perhaps unwillingly, illustrated  that history is very little
     more than  purely the _description of history_. (Which  is why it has to be
     rewritten  so  often. It  seems  that mankind  is  not very  happy  with an
     "objective  past" and prefers to dabble  in "correcting" it over and again.
     This is quite an important point I shall refer to again later on.)  History
     is,  after  all, the  defining  of our  past  own roots  and  our _present_
     position within our  linear space-time  continuum in relation  to past  and
     future. Very  often, unfortunately,  the description and  interpretation of
     history seem little more pathetic endeavour to obtain at least a minimum of
     objectivity  in a basically chaotic universe. The expression "ordo ab chao"
     is  more or less  a summary of  Western thought and  Weltanschauung, of the
     issues straining and stressing the Western mind since ancient Greece. Chaos
     is considered "evil", order on  the other hand is "good" -  then the polit-
     ical  philosophy, if  you care  to dignify it  by this  terms, of  "law and
     order", appeals  to people`s deeply  rooted fears of loss  of stability and
     calculability. ("Anarchy"  is another widely misunderstood  case in point.)
     The  ontological fact  that everything  is transitory  has never  been par-
     ticular well-received in Western philosophy and theology.

     Now before you get the impression that I am only trying to impose a typical
     exercise  in heavyhanded  Teutonic style  philosophical rambling  upon your
     overbusy reading mind, let me hasten to point out that if past, present and
     future are, at  least in principle, totally subjective, we as magicians are
     locally perfectly free to do what we like with them. For the magician is a)
     the supreme creator of his own universe and b) the master of Illusion (ref.
     the  Tarot card "The Magician/Juggler"). This freedom of historical choice,
     however,  is  seldom realised  let alone  actively  applied by  the average
     magician.  Maybe one of the reasons for this has to do with the somewhat
     pathetic  fact that most  of us tend  to live our  lives in a  more or less
     manner,  being mild  eccentrics at best,  distinctly avoiding  becoming too
     much over  the top. There are  a number of possible  explanations for this,
     ranging from  "every magician is just another  guy/gal like me" to "preven-
     tion  of insanity". As we deal all  the time with insanity - i.e. extremely
     unorthodox  states of  consciousness by  bourgeois standarts,  we magicians
     prefer some  stability in our everyday  lives and makeups, but  this is not
     really our topic.

     Rather than delve into  social normality of  the average magician I  should
     like to investigate the many bogus claims to  antiquity as put forward by a
     multiple  of magical  and mystical  orders from  this point  of  view. Such
     orders  range  from  Freemasonry,  Rosicrucianism  and  Theosophy  to  such
     venerable  institutions as  the O.T.O.,  the Golden  Dawn and  many others.
     Their historical claims are usually quite stereotyped: the spectrum covered
     includes Atlantis, Lemuria,  Mu, Solomon, Moses, Dr. Faustus,  St. Germain,
     the  Gnostics, the  Knight Templar,the  Cathars, the  Illuminati,  the Holy
     Grail myth, prehistoric witchcraft, matriarchy, shamanism etc.

                                                                            1248

     Now it is quite common for  shamans, to cite one example, to claim  that in
     the  good old days  (usually, of course,  dating back to  a non-calibrated,
     non-defined time  immemorial) things used to  be much, much  better. One of
     the more profane reasons  for this contention may be the fact  that most of
     these shamans have  already achieved quite a venerable age  in their trade;
     and don`t we all know the  typical attitude of old crones towards modernity
     ? It may not sound particular spiritual or holy but maybe all we are seeing
     here is the primitive`s parallel to the "Now when I was in Poona with Royal
     Indian Army,  young lad..."  reported occasionally to  be heard in  some of
     today`s pubs.

     But there  is more to  it, I  think. By calling  up "bogus"  ancestors from
     Moses  via Solomon to  Dr. Faustus and  St. Germain, the  magician not only
     reinvents his  own history, he also  is summoning up the  egregore of these
     "entities" (along with all their powers and inhibitions of course) - or, to
     put  into Mr. Sheldrake`s  terminology, their morphic  fields. By violating
     all  the painstakeing  endeavours of  the meticulous  historian,  by simply
     ignoring a number of tedious and possibly contradictory facts and questions
     (such as  whether Moses and  Solomon have ever  _really_ been sorcerers  of
     some standing  in their own time)  the magician becomes God  in the fullest
     sense of  the expression: not only  does he choose his  relatives in spirit
     quite arbitrarily,  he  even claims  the  right to  do  what not  even  the
     judaeo-christian  god  of the  old testament  is  ever described  as doing,
     namely changing "objective past" at will.

     This type of creative  historicism appeals, so it  seems, very strongly  to
     the unconscious mind, supplying it with a great deal of ideological back-up
     information,  thus reducing  its conscious-mind-imposed  limits  of "objec-
     tivity" to at  least some modicum  of superficial probability.  It is  only
     when  the occultist  mixes up  the different planes  of reference,  when he
     purports  to  speak  of "objective  linear  truth",  instead  of mythic  or
     symbological, decidedly non-linear truth,  that serious problems arise.This
     should be avoided at all costs in order not to strain our psychic set-up by
     contradictory evidence, which can easily result in an unwilled-for neutral-
     isation of all magic powers.

     But this, of course, is the same problem as with  occult scientism.  "Rays"
     are quite a  convincing hypothesis  to base telepathic  experiments on,  as
     long as you don`t try to overdefine said rays by epitheta such as "electro-
     magnetic" or  the like.  For if you  do, you  become the  victim of  scien-
     tists`zealous  inquisition boards. Or, as Oscar Wilde might have put it, it
     is not truth which liberates man`s mind but lying. (Which, again, is one of
     the reasons  why Aleister  Crowley entitled  his magnum  opus "The  Book of
     Lies" in the first place...)

                                                                            1249

     Let us  then resort to  _creative historicism_ whenever we  find it useful.
     Let us not have "historical objectivity" dictated to us by  the powers that
     be. Let us  accept our fuzziness of expression which  is, after all, little
     more than  a honest acknowledgement of the fact that symbols and images are
     always more  than just a little  ambiguous, as our dreams  well prove every
     night. As  in divination, it does  not pay to become  overprecise in magic:
     the more you try to define  a spell, the higher probability of failure.  It
     is quite easy to charge a working talisman quite generally "for wealth"; it
     is quite another  to charge it to "obtain the sum  of $347.67 on March 13th
     at  4.06 p.m. in  93, Jermyn Street,  3rd floor" and  still expect success.
     While the latter may strangely enough succeed occasionally, this is usually
     only  the freak exception of the rule. However, by systematically rewriting
     our past in  fuzzy terms, possibly eventing past  lives and biographies for
     ourselves consciously or arbitrarily, we are fulfilling the final demand of
     Granddaddy  Lucifer`s "non serviam". Let nobody impose  his or her time and
     history parameters on you!

     And for practical  exercise, allow your  clock occasionally to  be well  in
     advance  of your  contemporaries`; let  it sometimes lay  behind for  a few
     hours _and_ minutes (do not just change the hour hand as this would make it
     easy to recalculate into demiurge`s "real" space-time continuum, making you
     yet  again  its slave!)  Do  this to  learn about  your  former ill-advised
     humility  towards  the  current time  paradigm  -  and  about the  illusory
     character of time and its measurement in general. Rewrite your personal and
     family history daily, invent your own kin and ancestors. "Problems with Mom
     and Dad? Pick  a new  couple!" Experiment with  retroactive spells, try  to
     heal your  friend`s flu  before he even  contracted it.  But do  this in  a
     playful spirit lest your censor  should whack you for your constant  viola-
     tions of the rules of this game by again confusing the frames of reference.
     Jump from one  parallel universe to the next one,  never permit yourself to
     stand still and become enmeshed by Maya`s  veil (you are supposed to be the
     _Master_ of illusion,  remember?). And  don`t panic: for  nothing is  true,
     everything is permitted.

                                                                            1250

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                               The Nemesis Conjuration
 
     In this ritual the Greek Goddess Nemesis, a deity of fate and
     vengeance, is seen in the role  of being the complementary opposite of ones
     ego  referring to  the inner  self as  the centre  of  both personalitties.
     Habits and actions  taken against ones real desires create  the opposite to
     the same degree and thereby form  an anti-personality of ones ego, which in
     this case is identified with the principle of Nemesis.
 
     Disturbances on the  plane of reality due  to actions against  ones subcon-
     scious  desires  can  be eliminated  by  ritual  union  with this  personal
     demon-sister/brother  and enable  one to  reach ones  inner self,  which is
     defined as the mean value of both the personalities.
 
     The effect of this ritual, if performed correctly, would by
     definition be fatal.  Therefore the  operation is strictly  limited to  the
     part of the psyche which the magician wishes to explore.
     A sigil representing this portion of the psyche is forcibly
     activated during the ritual in order that the magician may
     seek answers to his problems within the chosen area in the
     personality. No specific wishes or desires can be used for this
     purpose, only general ones. This is a necessary restriction to
     avoid being overwhelmed by any unpleasant effects. The magician
     should be aware of this when constructing the sigil.
 
     Nemesis Conjuration:
     1.Banishing.
     2.The ritual is performed sitting on the ground in the posture
       of the Rune PERDRO. The head may rest on the lower part of the
       arms, and the face should be covered by the cowl of the robe.
     3.Statementof intent: IT IS MY WILL TO TAKE A STEP TOWARDS THE
       CENTRE OF MY SELF BY UNION WITH MY OPPOSITE THROUGH THIS SIGIL!
     4.The incantation is given while visualising a winged figure of
       opposite sex who approaches the magician. The figure wears the
       chosen sigil on his/her breast and is both beautiful and
       terrifying at the same time.
     5.Incantation:
       Come to me oh Nemesis, mighty, terrifying and beloved sister.
       Come to me oh Nemesis, you, who are the goddess of my god,
                              you, who are the demon of my demon.
       Come to me oh Nemesis, you, who are the demon of my god,
                              you, who are the goddess of my demon.
       Come to me oh Nemesis, you, who are part of me which I am not,
                              you, who are the counterbalance on the
                              scales of my fate.
       Come to me oh Nemesis, you, whose wings carry us to our
                              mutual central Kia.
       Come to me oh Nemesis, you, who are my ultimate fear,
                              you, who are my ultimate desire.
                              you, with whom to unite is the sigh of
                              ecstacy and the silence of death.
       Come to me oh Nemesis, for you are my path and I am our aim
                              I call upon you to meet me in this sigil.
       Come to me oh Nemesis  and guide me through this sigil to our
                              mutual central Kia !

                                                                            1251

 
       Start hyperventilation during the reading out of the incantation.
       The visualised figure with the sigil coming closer and closer to
       finally melt into your own body. When this point is reached
       shout out:
       ZodACAM VaPAAHe ANANAEL ZoDA Ah!
       (I move the wings of the secret wisdom within me!)
 
     6.Banishing and/or laughter.
 
     With fractalic greetings and laughter  * Fra.: Apfelmann *

                                                                            1252

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                                         IDEOLOGY
                                  0
             The human mind seeks to create order out of Chaos

          It  is in the nature of humanity to attempt to formulate laws from ex-
          perience  as a guide to  future action. Acting  as a feedback-response
          mechanism, the  mind considers the  results of previous  behaviour and
          creates laws of action in  an attempt to repeat past good  results and
          avoid  bad results. In the individual this is known as personality, in
          the communal world it is known as science.

                                  1
                     All scientific laws are false

          Science attempts to map the  universe as a result of  previous collec-
          tive  experience.  Since this  is limited  to  what has  actually been
          experienced so  far, it is always inadequate, and since it is not what
          has been experienced it  is always human-centred. It cannot  be objec-
          tive  because the object does not experience, only the subject, human-
          ity, experiences. Two approaches  have been used to tackle  this prob-
          lem.  The philosophy  of the  western world  posits that  an external,
          objective world interacts with  us through scientific experiment, thus
          science  creates  objectively  true  laws.  Other European  philosophy
          holds, correctly  in my view,  that talk  of an  objective reality  is
          beyond experience and is thus meaningless babble. Moreover, scientific
          experiment is no more objective than a childs attempt to walk. To Know
          is  not a high ideal, it is an  instinct born of our particular way of
          survival, and is thus survival-centred. Science is our Elephant Trunk,
          our Giraffe  Neck,  and since  it is  inherently inadequate,  it is  a
          belief system, a set of interconnected ideas-about-things. In terms of
          European, Post-Hegelian philosophy, it is an ideology.

                                  2
             All idealogies are subject to chaotic dissolution

          Every idealogy,  whether science,  Christianity or whatever,  seeks to
          and succeeds in creating a coherent view of reality that satisfies its
          believers. The problem is  that there is inevitably a gulf between the
          idealogy and reality. Ideologies are fixed; reality is fluid. Thus all
          ideologies are subject to readjustment when a new discovery challenges
          the  existing  view. The  rediscovery  of the  Greek  text of  the New
          Testament and the  discovery of  the non-existence of  the Ether  each
          corroded the existing ideologies of their day.

          The Christian  world responded with Reformation  and Counter-Reformat-
          ion. (Historical note: Counter-Reformation  was the Reformation of the
          Catholic Church rather than an attack on  the Protestant Reformation.)
          Science responded with Einsteinian  relativity. These new elements are
          Chaotic. The extent to  which the ideology can  reform depends on  how
          deep the Chaotic  element bites into the  ideological structure. Every
          ideology  has central tenets  upon which the rest  depend: so the dis-
          covery that Jesus was  actually stoned to death rather  than crucified
          would cause major rumblings;  the discovery that he was  a woman would
          cause  deeper  rumblings; but  the discovery  that  he was  a spaceman
          carrying out a  standard sociological experiment would  bring down the
          ideology entire.  Several ideologies have completely  collapsed in the
          past,  such as Ptolomaic astronomy, and it can happen again. Moreover,
          the spread of a unified ideology over the whole globe, Western  Democ-
          racy, leaves the way open to a bigger collapse than ever before.

                                                                            1253

                                  3
               There is no such thing as innate value

          All present Western ideologies depend upon a concept of innate
          worth, whereby certain things are automatically "better" than
          others. The White Race, Men, Adults, all have had their "innate"
          value knocked for six. Even the Animal Kingdom is no longer seen as
          of higher worth than the Vegetable as the spread of the Gaia
          hypothesis shows. This is the Chaotic element that can bring down a
          whole pack of cards. There is no ethical reference point, no
          beginning from which to derive an end to aim for, to praise, to work
          towards. As it says in Liber Al: "let there be no difference made
          between one thing and another". The result is a confusion of belief
          as people scramble to find a new ideology. Fundamentalists choose
          deliberate blindness and perverse stupidity. Thelemites choose "pure
          will, unassuaged of purpose". Chaoists worship the confusion itself
          as the only "true thing" left. Pagans begin to construct a new
          ideology based on the absence of heirarchy and turn to cyclical and
          egalitarian beliefs. That a new ideology, or many, will arise is
          inevitable; even the truth of Chaos is only true to us, in our
          experience. But so what. All things considered, I think that things
          are going pretty well.

          Further readings:
          Knowledge and Human Interest, J.Habermas, 1967
          Differance, translated as Language and Difference, Derrida, 1959
          Anything by Sir Karl Popper for the view from the opposition

          With fractalic greetings and laughter  * Fra.: Apfelmann *

                                                                            1254

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                                   Thunder, Perfect Mind
 
                                            or
 
                        How did all these people get into my room?
 
                                       Tony Iannotti

                  Thetext called _Thunder, PerfectMind_ is a composite document,
          composed  of three distinct types  of writing. These  types of writing
          can be compared to the Isis aretalogies, Hebrew wisdom literature, and
          Platonic  dialogue.{FN:1}  The composite nature of the text is clearer
          when  the  three  strands are  separated  and  reconstructed,  each by
          themselves. The three resultant texts can be found below.{FN:2}

                  If the document isto be considered agnostic document, adefini-
          tion of  gnostic must be  tendered first.  For now, the  definition of
          Theodotus  will be used,  that "what liberates us  is the knowledge of
          who we  were, what we  became; where we  were, whereunto we  have been
          thrown;  whereunto we speed, wherefrom we are redeemed; what birth is,
          and what rebirth."{FN:3}   The Thunder, Perfect Mind_ answers  some of
          these questions, but not others.

                The questions dealingwith self-knowledge aredealt with veryfully
          in the text. The tradition of Isis aretalogies is one of self-definit-
          ion, aretalogies being strings of  "I am" statements. The part  of the
          text like an Isis  aretalogy describes the speaker in  paradoxical but
          full detail. The very first section  of the aretalogy text answers the
          questions of  where the speaker comes from, where she has come to, and
          where she might be found.   There is a  slight deviation, in that  she
          has  actively come to "those who reflect" upon her, rather than "being
          thrown" to  them, but  the idea of  being removed from  one's original
          habitation  is there. In the sixth section  of this part she says that
          she is an alien, as well as a citizen.

                This bringsup the question ofwhat the point ofthe dichotomies in
          the aretalogy section is. They range from philosophical, political and
          social opposites to sexual and familial polarities. In each opposition
          of polarity, the speaker maintains that she encompasses both poles, or
          roles. She is "the whore and the  holy one."{FN:4}  She is "the barren
          one,  and  she whose  sons  are many."{FN:5}    She is  "Knowledge and
          ignorance."{FN:6}  And  she is "the  one whom they  call Law, and  you
          have called Lawlessness."{FN:7}

                  In the last dichotomy,  the difference may be ascribed  to the
          people who call her either Law or Lawlessness, either "they" or "you."
          Similar distinctions  are made  in other seemingly  paradoxical state-
          ments in terms of temporal placement. The tenses change, for instance,
          in  the fifth section in many statements, such as "I am the one who is
          hated everywhere, and  who has been loved everywhere.", "I  am the one
          whom  you have despised, and you  reflect upon me." and  "I am the one
          whom you have hidden from, and you appear to me."  These distinctions,
          either temporal or nominal, are subservient to the larger message that
          the speaker is a very diverse personality. They are also only possible
          to discern in a small percentage of the proffered paradoxes{FN:8}  The
          main attempt  is to define herself, not to set up distinctions in time
          or peoples. There is almost no cosmology or anthropology in this text,
          and  this is a  clue to  the nature  of the message  of the  text. The
          emphasis is  on the person, not the  cosmos; on the self,  and not the
          environment.

                                                                            1255

                  In thisaretalogy third ofthe text, therean attemptto transcend
          the intellect  through intellectual paradox. By  setting up identities
          between polar opposites the mind  is set in circles,  as it is by  the
          Zen _koans_, until it  is driven into the brick wall of impossibility.
          In the introduction  to his  translation of this  text, MacRae  states
          that  "...the  particular significance  of  the  self-proclamations of
          _Thunder, Perfect  Mind_ may  be found in  their antithetical  charac-
          ter."{FN:9}   One  might rather  say that  the significance  _must_ be
          found  in  their antithetical  character.  There  is no  other  common
          denominator.

                  The second type of writing seen in this text  is comparable to
          Hebrew  wisdom literature.  The excerpted  and reconnected  text is  a
          series of hortatory instructions  for those who would  be _gnostikoi_,
          in the form of very short injunctions to "Look upon me"{FN:10} , "Hear
          me"{FN:11} ,  "Do not  be arrogant  to me"{FN:12}  , etc.  The speaker
          exhorts the reader to be on his guard twice, and not to be ignorant of
          her  twice. This emphasis on care and awareness augments the intellec-
          tual exercises of the  aretalogy section.  One could  easily skim over
          the polarities and  not stop to  reflect on them  or their import,  in
          which case their efficacy of liberation would be severely
          diminished. All three parts of this text work together.

                  The exhortationsgo on to impressupon the reader thathe must be
          aware that the  speaker encompasses  all things, great  and small,  as
          well  as left  and right, male  and female,  royal and  base, rich and
          poor. There is an element of the union of opposites here as  well, the
          speaker  saying  she  is  compassionate and  cruel,  and  obedient and
          self-controlled.{FN:13}

                  In the thirdsection of this part of the text, the instructions
          are  to "come  forward to me,  you who  know me ...  and establish the
          great ones among the small first creatures."  Here is some evidence of
          an organised attempt to proselytise, or establish a group of those who
          know the speaker. The fourth section also calls to "you, who know me."
          They are  told to learn the speaker's words, while those "hearers" are
          told simply to hear.  This suggests some form  of hierarchy among  the
          "hearers" and the "knowers". The first step would seem to  be that one
          must hear the voice, and then come to know it.

              This could be a sign of the initiatory path, along which one
          must  pass to  come to  _gnosis_  As noted  above, the  simple act  of
          hearing the message intellectually  would not be enough. One  must pay
          special care to the  paradoxes presented, and reflect upon  them until
          illumination comes. The process can again be compared to the effect of
          _koans_,  where one perceives  them first  as outright  nonsense, "the
          sound of  one hand clapping,"_ etc._,  until one comes to  the crux of
          where they attempt to fix the mind.{FN:14}

                Where  the _Thunder, Perfect  Mind_ would fix  the mind  is on a
          realisation of the transcendence of the speaker, and eventually on the
          identification of the speaker with the hearer when that hearer becomes
          a knower. As it says in the sixth section of the aretalogy part, "I am
          the knowledge of  my inquiry, and the finding of  those who seek after
          me, ... and  of the spirits of  every who exists  with me, and of  the
          women  who dwell within me." The path  to _gnosis_ and the traveler on
          that path are both played here by the character of the speaker.

                                                                            1256

                  Another point madeby this partof thetext like wisdomliterature
          is that manifestation  implies duality,  and that to  perceive in  the
          world implies  discrimination. The  nature of the  speaker comprehends
          all things, but  to appear in the world she must choose one of the two
          halves of  all those  things through  which to  appear. As a  complete
          being she would be both invisible and insensible in any  way, since to
          contain  both poles of being, such  as 1 and -1, would  be to equal 0.
          This has a parallel in the way of the Tao, in which one of the aims is
          to do everything by  doing nothing. One might hear  the speaker saying
          "I am she who  does everything, and nothing."   The idea is to  incor-
          porate in oneself  a balance  between action and  non-action, yin  and
          yang, and  by doing such one  gets beyond having to  struggle with the
          world. There  will be no  antagonism between the  person and  then en-
          vironment, once that person becomes one with the environment. (Or a
          reflection of it, by incorporating or epitomising all its elements.)

                This shows the less ascetic nature of the text _Thunder, Perfect
          Mind_.   The world is not actively evil, but rather simply distracting
          due to its  incomplete nature. When one gets beyond this, then one has
          improved, but there is no shame in being merely a "hearer,"  and not a
          "knower." The only desiderata are to hear and then to know, to balance
          oneself according to what one comes to know, and despise nothing along
          the way, for every thing  is part of the transcendent whole.  Here one
          could  draw  Deist parallels,  intensifying  the  impression that  the
          writers of this text did not see the world as inherently evil.

                  It is ourperception of theworld that causesthe apparent evilof
          the world. To perceive something is to discriminate between it and its
          context.

            It is  this separation or  making of differences  that allows us  to
          operate in  the world, but also that enslaves us to it by monopolising
          our attention.

            _Thunder, Perfect  Mind_  insists that  only  by seeing  the  larger
          picture of unions of all opposites can we escape this servitude to the
          world. In other words, what liberates us is the knowledge of into what
          we have been thrown, or have come.

              The last section, the fifth of this part of the text, is a final
          exhortation to the reader to  "look," "give heed" and be aware  of who
          speaks and  what that means,  that by encompassing  all things she  is
          "the one who  alone exists," comprising all, "and ...  no one who will
          judge" her exists outside  her. This extreme recognition of  the unity
          of oneself with  the cosmos, of subject  with object, and of  positive
          and  negative, leads  to an  extension of  the self  to the  limits of
          perception. Sometimes  this continues to the  point that manifestation
          requires  a relimitation by definition  of person. As  the speaker has
          done this, the extension  and then the relimitation  in order to  com-
          municate, she also  implies that  it is an  achievement attainable  by
          all, if one will just "hear" and "know."

                  The third part of the text represents Greece, as the first two
          reflect the Egyptian and Judaic strands of the Hellenistic world.{FN:-
          15}  It consists of questions and answers, not always on philosophical
          subjects, but always leading to philosophical points. It is similar in
          many  ways to the prototypical  Platonic dialogue in  which the inter-
          locutor is led to the truth
            of  the matter  by way of  dialectic. Another parallel  would be the
          dialogue between Arjuna and Krishna in that chariot.

                                                                            1257

                  There are six sections to this partof the text, as it has been
          cut up  and fitted to the other two parts,  and the first five display
          an  elegant ring composition. Section one is a question and amplifica-
          tion of the question, while section  five is the answer to it. Section
          two is another  question and amplification, answered  by section four.
          Section  three is the center point, pointing  out the union of the two
          questions and their respective  answers.  Section six is  a conclusion
          of sorts, resuming that which the dialogue has attempted to draw.

                  The first question is  why the reader, and people  in general,
          display  contradictory behavior. This  is not a  psychological type of
          inquiry, into  the roots of irrationality, but  rather another attempt
          to  unveil  the  nature of  the  speaker.  The  contradictory behavior
          referred to deals  with the reader's reaction to  the speaker, and the
          nature of complete being in general.{FN:16}  If complete being entails
          all things, then it elicits all  responses, each of which will have an
          opposite  reaction that  will  be elicited  simultaneously (or  there-
          abouts). Love and hate, truth and lie, knowledge and ignorance are all
          part of man's reactions to the world.

              The answer to this problem is contained in section five. The
            incompleteness  of things,  inside  and outside,  judge and  judged,
          condemning and acquitting; these distinctions elicit  opposite respon-
          ses to each of their  halves, yet both halves are only that: halves of
          a whole, which elicits  both love and  hate, fear and confidence,  and
          obedience and self-control. The way out of the world of appearances is
          again to realise the unity of opposites.   that what is seen inside is
          what is outside also.

                  The second question is directed toward the question of the ig-
          norance  of these unions of  opposites. "Why have  you hated me," asks
          the  unity,  "Because  I  am  a  barbarian  among  barbarians?"{FN:17}
          Because I  don't speak the language  of any specific nation,  not even
          those who don't  speak you language?   Because I speak of  universals?
          The answer  is that "those  who are  without association  with me  are
          ignorant of  me, and those  who are in  my substance are  the ones who
          know me."{FN:18}   Those who know,  know; those who don't  don't.  One
          cannot understand the nature of the speaker or the world until one
            becomes a  part of it, and all the parts of it. The antithetical and
          polarised  nature continues  to be shown, "On the day  when I am close
          to you, you are far away  from me, and on the  day when I am far  away
          from you, I am close to you."{FN:19}

                  Thethird section unitesthese two questionsof the manifestation
          of  opposites, and the difficulty of perception of perfection. (not to
          mention  perfection  of perception!)  Both  problems  stem from  human
          nature  in the world  of manifestation.  The separation  of opposites,
          needed for perception of manifested things, is necessary to operate in
          the world as humans  with human limitations, as these  limitations are
          usually counted.  But the speaker here  says the real need  ideally is
          not to separate, and thus to come to a realisation  of the unity. This
          is similar to  the idea of _samadhi_, where the  subject and object of
          contemplation are united in a flash of illumination.

                                                                            1258

               Section six concludes,  saying that the worldly  forms are pleas-
          ant, but numerous, disgraceful, and  fleeting. When men "become  sober
          and go up to their resting place.... they will find me there, and they
          will live,  and they will not die again." This implies the possibility
          of a permanent state of comprehension of the unity of opposites.

                  Nowwe can seewhere Theodotus' definitionof gnosticismis and is
          not exemplified by _Thunder,  Perfect Mind_. The writers of  this text
          were  concerned with most of  Theodotus' questions, but  not all. They
          provide answers  for where  we have come  from, and whereunto  we have
          been thrown.  They address the question  of who we were,  what we have
          become, but  not really what birth  is, and what rebirth.  Nor do they
          proffer answers to whereunto  we speed, or wherefrom we  are redeemed,
          beyond the answers to the  first questions of where we were  and where
          we are.  The answers that are  offered deal with  personal rather than
          cosmological questions  (if  there  is  a difference).  The  issue  is
          primarily one  of self-liberation,  rather thanredemption,  unless the
          reception of the "good news" of unity is to be considered redemption.

                  This difference  of degree  of activity and  passivity between
          Theodotus  and the speaker of  _Thunder, Perfect Mind_  is revealed in
          the answers  to whereunto we  have been  thrown, and wherefrom  we are
          redeemed.{FN:20}   In _Thunder,  Perfect_ _Mind's_  view we  came our-
          selves  to  this world,  and  liberate ourselves  through  Hearing and
          Knowing. What liberates us  is still the knowledge, but  the knowledge
          of slightly different things. The lack of
          cosmology or theology in the text, compared to other texts in the Nag
          Hammadi library, suggests the comparison rather to the more psycholog-
          ical sect of Buddhism in contrast to the majority of Mahayana that has
          absorbed local religious or theological superstructure.

              The path suggested by the text towards illumination is a strictly
          intellectual path to the transcendence of intellect. Through the
          mortification of the  mind rather than  of the  flesh one may  achieve
          _gnosis_.  There is therefore no need for  a theology on which to hang
          precepts of asceticism.  The authors of the text  say simply that when
          one understands the facts, one gives up the preoccupation of the world
          as incomplete.

              The gnosticism exemplified by this text then, is transcendental,
          syncretic, and  hortatory. It is transcendent in  that it looks at the
          world and insists that there is a larger reality beyond what we see as
          separate,  discrete  things. It  is syncretic  in  that it  uses three
          distinct  literary styles to get  across its point.  These three texts
          may have been actual texts on their own before incorporation into this
          text,  or they may not. They fit so  smoothly into each other in terms
          of subject continuity that were  they originally distinct texts,  they
          must have been revised for  the purpose. The authors are  hortatory as
          opposed to imperative in that they say that if you come to their  idea
          of unity,  then you will  be less  confused by the  complexity of  the
          world. If you do not, then you will stick to  all those pleasant forms
          of passions and fleeting pleasures, and simply not achieve peace. They
          do not threaten any punishment for ignorance, only a perpetuation of a
          potentially temporary confusion.

                                                                            1259

                  The comparisons ofthe threestyles of writingsis profitableonly
          in so  far as it  serves to conveniently categorise  the material. Too
          strict  ananalog y to the three styles  would be blinding as well. The
          content  is radically different in  message from the  usual content of
          any of  the borrowed forms. Again,  what must be looked  at to explain
          the  meaning of  the text  is the  antithetical nature  of the  "I am"
          statements, and their commentary in the other two  styles of text. The
          medium (in this  case) is not the  message.  The function of  the text
          must be considered to be not philosophical speculation, theological or
          moral exhortation or religious definition, as the borrowed types were,
          but rather  psychological revelation, buttressed  by practical  exhor-
          tation and logical proof.

                What really qualifies  the author  or authors of  this text  for
          consideration as excellent and true gnostics is their appropriation of
          existing  forms,  whether  myths,  ritual  speeches, or  philosophical
          methods, and turning them to their own ends.

                                  _The text like an Isis Aretalogy_

            1) I was  sent forth from the  power, and I  have come to those  who
          reflect upon me, and I have been found among those who seek after me.

            2) For I  am the first and  the last. I am  the honored one and  the
          scorned one. I am  the whore and the holy  one. I am the wife  and the
          virgin. I  am the   mother and  the daughter. I  am the members  of my
          mother. I am  the barren one   and many are her  sons. I am she  whose
          wedding  is great, and I have  not taken  a husband.  I am the midwife
          and she who does  not bear. I am the solace of my   labour pains. I am
          the bride and the bridegroom, and it is my  husband who begot me. I am
          the  mother of my father  and the sister  of my husband, and  he is my
          offspring. I am the slave of him who prepared me. I am the ruler of my
          offspring. But he is the one who begot me before a time on a birthday.
          And he is my offspring in due time  and my power is from him. I am the
          staff of his power in his youth, and he is the rod of my old age.  And
          whatever he wills happens  to me. I am the  voice whose sound is  man-
          ifold and the word whose appearance is multiple. I am the utterance of
          my name.

           3) For I am knowledge and ignorance. I am shame and boldness. I am
          shameless, I am  ashamed. I am  strength and I am  fear. I am  war and
          peace.  Give heed to me. I  am the one who is  disgraced and the great
          one.

            4) But I am she who exists in all fears and strength in trembling. I
          am she who is weak, and I am well in a pleasant place. I  am senseless
          and I am wise.

                                                                            1260

            5) For  I am the wisdom of the Greeks  and the knowledge of the bar-
          barians. I am the judgment of the Greeks and the barbarians. I  am the
          one whose image is  great in Egypt and the  one who as no  image among
          the barbarians. I am the one who is hated  everywhere and who has been
          loved everywhere. I am the one whom they call Law, and you have called
          Lawlessness. I am  the one whom  they call Life,  and you have  called
          Death. I am  the one whom you have pursued, and  I am the one whom you
          have seized. I am the one you have scattered and you have
          gathered me together. I am the one before whom you  have been ashamed,
          and  you have been shameless  to me. I  am she who does  not keep fes-
          tival, and I am  she  whose festivals are many. I, I am godless, and I
          am one whose God is great.  I am the one whom you have reflected upon,
          and you have scorned me. I am unlearned, and they learn  from me. I am
          the  one whom you have despised, and you reflect upon me. I am the one
          whom you have hidden from, and you appear to me. But whenever you hide
          yourselves, I myself will appear.

            6) But I am the mind of ...  and the rest of .... I am the knowledge
          of  my inquiry,  and the  finding  of those  who seek  after, and  the
          command of those  who ask of  me, and the  power of  the powers in  my
          knowledge  of the angels, who   have been sent at my  word, and of the
          gods in their seasons by  my counsel, and of the spirits  of every man
          who exists with me, and of the women who dwell within me. I am the one
          who is honored, and who is praised, and who is  despised scornfully. I
          am peace, and war has come because of me. I am an alien and a citizen.
          I am the substance and the one who has no substance.

            7) I am ... within. I am ...of the natures. I am ... of the creation
          of the  spirits. ... request of souls. I am control and the uncontrol-
          lable. I am the union  and the dissolution. I  am the abiding and  the
          dissolving.  I am  the one  below, and they  come up  to me.  I am the
          judgment and  the acquittal. I,  I and  sinless, and the  root of  sin
          derives from me.  I am lust in outward appearance,  and interior self-
          -control exists within  me. I  am the  hearing that  is attainable  to
          everyone, and the speech that cannot be grasped.  I am a mute who does
          not speak, and great is the multitude of my words. Hear me in  gentle-
          ness, and learn  of me in roughness. I am she  who cries out, and I am
          cast  out on the face  of the earth.  I prepare the bread  and my mind
          within. I am the knowledge  of my name. I am one who cries  out, and I
          listen. I  appear and   ... walk in  ... seal of my  ... I am  ... the
          defense ... I am the one who is called Truth, and iniquity ....

            8) I am the hearing that is attainable toeverything; I am the speech
          that can not be  grasped. I am the name of the sound, and the sound of
          the name.  I am the  sign of the  letter and the   designation  of the
          division. And I  .... ... light  .... ... hearers  ... to you ...  the
          great  power. And  ... will  not move  the name.  ...  to the  one who
          created me. And I will speak his name.

                                                                            1261

                                _The text like a Hebrew Wisdom Text._

            1)  Look upon me and reflect upon  me, and you hearers. hear me. You
          who are waiting for me, take to yourselves. And  do not banish me from
          your  sight. And do not make your voices hate me, nor your hearing. Do
          not be ignorant of me any where or any  time. Be on your guard! Do not
          be ignorant of me.

            2) Give heed to my poverty and my wealth.   Do not be arrogant to me
          when I am  cast out upon the earth, and you  will find me in those who
          are to come. And do not look upon me on the dung heap nor go and leave
          me cast  out, and you will  find me in  the kingdoms. And do  not look
          upon me  when I am cast out  among those who are  disgraced and in the
          least  places, nor laugh at me. And do not cast me out among those who
          are slain in violence. But I, I am compassionate and I am cruel. Be on
          your guard! Do not hate my obedience, and do not love my self-control.
          In my weakness do  not forsake me, and do  not be afraid of  my power.
          For why do you despise my fear and curse my pride?

            3) Those who have ...  to it ... senselessly.... Take me  ... under-
          standing  from grief, and take me to yourselves from understanding and
          grief. And  take me  to yourselves  from places that  are ugly  and in
          ruin, and  rob from those which are good, even though in ugliness. Out
          of  shame, take me to yourselves shamelessly; and out of shamelessness
          and shame, upbraid  my members in yourselves. And  come forward to me,
          you who  know me and who know my members, and establish the great ones
          among the first small creatures. Come forward to childhood, and do not
          despise  it because it is small and it is little. And do not turn away
          greatnesses  in some parts  from the smallnesses,  for the smallnesses
          are known from the greatnesses.

           4) Hear me you hearers. and learn of my words, you who know me.

            5)  Look then  at his  words and  all the  writings which  have been
          completed.   Give heed  then you hearers  and you also  the angels and
          those who have  been sent, and  you spirits who  have arisen from  the
          dead. For I am  the one who alone exists,  and I have no one  who will
          judge me.

                                                                            1262

                                _The text like a Platonic Dialogue._

            1) Why, you who hate me, do you love me, and you hate those who love
          me? You who deny me, confess me,  and you who confess me deny me.  You
          who tell the truth about me lie  about me, and you who have lied about
          me tell  the truth about me. You  who know me, be  ignorant of me, and
          those who have not known me, let them know me.

            2) Why have  you hated me  in your counsels? For  I shall be  silent
          among those  who are silent,  and I shall  appear and speak.  Why then
          have you  hated me, you  Greeks? Because  I am a  barbarian among  the
          barbarians?

            3) Why do you curse  me and honor me? You have wounded  and you have
          had mercy.   Do  not separate me  from the  first ones  whom you  have
          known. And do not  cast anyone out nor  turn anyone away ... turn  you
          away and ...  know him not ... him. What is  mine.... I know the first
          one and those after know me.

            4) Those who are without association with me are ignorant of me, and
          those  who are in my substance are the ones who know me. Those who are
          close to me have been  ignorant of me, and those who are far away from
          me are the ones who have known me. On the day when I am close to  you,
          you are far away from me, and on  the day when I am far away from you,
          I am close to you.

            5) You honor me ... and you whisper against me.  ... victorious over
          them.  Judge  then before they give judgment against  you, because the
          judge  and the partiality  exist within you.  If you  are condemned by
          this one, who will acquit you? Or if you are acquitted by him who will
          be able to detain you.  For what is in side of you is what is  outside
          of you, and the  one who fashions you on the outside of you is the one
          who shaped the inside of you.  And what you see inside of you, you see
          outside of you; it is visible and it is your garment.

           6) For many are the pleasant forms which exist in numerous sins, and
            incontinencies,  and disgraceful  passions, and  fleeting pleasures,
          which men embrace until they  become sober and go up to  their resting
          place. And  they will find me there, and they will live, and they will
          not die again.

                                                                            1263

          1)  For examples of  aretalogies see Grant,  F.C.; _Hellenistic Relig-
          ions: The Age__of Syncretism._
          2) The text _Thunder, Perfect Mind_ is CG VI, 2.

          The aretalogy-like material's sections are;
          1.      13,1-13,6
          2.      13,16-14,15
          3.      14,25-15,1
          4.      15,25-15,30
          5.      16,5-17,1
          6.      18,10-18,30
          7.      19,5-20,10
          8.      20,29-21,12

          The wisdom literature styled section are;
          1.      13,6-13,15
          2.      15,1-15,25
          3.      17,1-17,32
          4.      20,26-20,28
          5.      21,12-21,20

          The dialogue material comes from;
          1.      14,15-14,25
          2.      15,30-16,5
          3.      17,32-18,10
          4.      18,30-19,5
          5.      20,10-20,25
          6.      21,20-21,32
          3) This definition of Theodotus is cited in Clemens Alexandrinus,_
          Excerpta ex__Theodoto_ 78.2.
          4) IA 2(Sections will be referred to by their section number prefixed
            by  IA for aretalogy sections, WT for wisdom  sections, and PD for
          the dialogue sections.)
          5) IA 2
          6) IA 2
          7) IA 5
          8) Only in 9 out of 68 complete paradox statements does there occur
          temporal  or nominal changes along  with alteration of  description.
          (Interestingly, all occur in  sections IA 2 & IA 5, two  sections of
          8)
          9)  Robinson,  James M.,  ed.; _The  Nag  Hamadi Library  in English_,
          (Harper &
           Row: San Fransisco) 1977/81, p. 271
          10) WT 1
          11) WT 1
          12) WT 2
          13)  WT 2. In the  sentence regarding obedience  and self-control, the
          point is  also to have  no reactive emotions  to these things,  as the
          emotions form  attachment to objects. This  advice towards detachment,
          reminiscent of Eastern philosophies more often  than Western, shows up
          in the dialogue sections more obviously.
          14)  _i.e.,_ where the subject  of the knowledge  they are designed to
          impart lies.

                                                                            1264

          15)  The Macedonian,  Seleucid,  and Ptolomaic  Kingdoms  made up  the
          Hellenistic  world, _per  se_,  though external  contact with  Europe,
          Asia, and Africa was constant. Of course, all three nations were  also
          assimilating parts  of each  other's cultures, creating  the internat-
          ional and  cosmopolitan atmosphere necessary  for the creation  of our
          text, and the sources are named after the originating national culture
          for convenience only.
          16) "Complete being" refers to the unified speaker and world.
           (1)+(-1)=(0).
          17) PD 2
          18) PD 4
          19) PD 4
          20)  These two questions presuppose a  passive role on our part, which
          may or  may not refer  to the Gnostic Redeemer  as well as  us regular
          joes,  the recipiants of the redeeming message. In this text, however,
          there is no strong distinction between the speakers and the hearers on
          the basis of origin; only on the level of knowledge. We may be assumed
          to have the same genesis as she, and she states that she had an active
          role in coming into the world.  This only difference is that she knows
          this, and presumably we do not.

                                                                            1265

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                                   Treatise on Mind
                                    From: The Tigress

                Fromthe moment that 2cells form a zygote, wesee  the interaction

          of  informational process  - recognition,  communication, interaction,

          integration, re-stabilization and  reproduction and or  re-structuriz-

          ation.  This cycle of  life can be see from the barest combinations of

          any  two elemental  components beginning  at the lowest  atomic desig-

          nations  of  energy and  throughout the  continuum of  increasing com-

          plexity - perhaps far beyond our capabilities

          to understand.   ***  If consciousness can be  defined as an awareness

          of integrity through this process of self recognition; then conscious-

          ness can be easily applied to that which is non-human.***

 

                From the most basicinteractions of chemistry, wefind that evenon

          an  atomic level there is to be  found this type of consciousness.  We

          have  become aware  of the  atom's necessary  maintenance of  it's own

          structure  through the  evidence  of necessary  balancing of  protons,

          neutrons and electrons;  the importance of electron shell  valences is

          also a  reminder of this type of integrity.   Even on an atomic level,

          there is  a form of awareness  of self-integrity in order  to maintain

          structure and identity.

 

                    This process ofawareness is alsoa geniusof discrimination. A

          form  of identification  of self  &  non self  on an  energetic level.

          There  is a borrowing, and sometimes a sharing energetically, yet when

          this process of self recognition begins to fail we see the destruction

          of the matter it  involves <this is evident with  atomic structure and

          also evident at the human level  in the study of cancer.> Therefore we

          might  look at  this process of  self-recognition and  maintenance and

          examine it's nature in order to find its function and capabilities.

                                                                            1266

 

                    When we lookat different typesof matter, wefind that themore

          simple the atomic structure  of the mass, the less complex its process

          of  "consciousness" needs to  be.  Things which  are comprised of only

          one atomic component  do not need  complex processes of  communication

          between those components.   Thus the level of consciousness  is rather

          low on an evolutionary scale of creativity, yet we also see that these

          types of  things are far more  stable in regards to  their integrity -

          far less  vulnerable to destruction.   In example, it takes  an enorm-

          ously concentrated force of heat to break the integrity of an atom...-

          yet a  mere 2000 degree flame  will not only destroy  the integrity of

          human consciousness, but also destroy  the integrity of the individual

          component molecules which  form the material mass of  a human to their

          lowest forms as individual atoms.

 

                                                                            1267

                    Whenwe look at theforces involved incommunication of energy,

          we  see  a flowing  medium of  different  frequencies within  a single

          spectrum  of  energetic  potential.   Elemental  energies  and  forces

          <light,  sound,  temperature,  pressure,   magnetism,  electricity...>

          differentiate and vary in  intensity and frequency yet are  very alike

          in  that they are all  means of transferring energy  as a form of com-

          munication which can be informative/stabilizing or disinformative/des-

          tructive,  depending  on the  structure  of  the "consciousness"  they

          encounter.  It  may be perceived that the more  complex the structure,

          the lower the  frequency of the  integrity of that  structure and  the

          more vulnerable that structure is to disinformation.

 

               The  more diverse the components  are that are  included within a

          thing,  and the more efficient  the means of  communication within the

          structure  of that thing; the  lower the common  denomination of freq-

          uency of integrity must  be in order that the  informational frequency

          will not be  destructive to any  of the component  parts.  To  analyze

          this statement we must look at other analogies within our environment.

          Firstly I would like to examine the nature of sound.

 

                                                                            1268

               Sound waves come  in varying frequencies and  modulations, and as

          humans we assign different  notes to those steps within  the frequency

          spectrum which we can  differentiate and perceive.  If we play several

          notes  simultaneously, we  find that  in order  to maintain  a balance

          harmonically, we must  play notes that  match each others  modulation.

          You can play a "C" note at any  octave and in fact play all "C"  notes

          simultaneously  and you  will  find that  within  the frequency  range

          these notes will compliment each other, in fact they will contribute/-

          share energy with each other.  WE find similar  matching if we look at

          musical chording.  If you play the  notes "F" and "C" , the sharing of

          energy  vibrationally between  those two ranges  of frequency  will in

          fact create  the note  of "A"  in  the range  in which  the two  notes

          frequencies  overlap.  In this way communication is informative and in

          fact the "whole  is greater" than  the sum of  its parts.   Similarly,

          playing  two notes which lie in the same modulation frequencies simul-

          taneously  will increase the duration of the vibration compared to the

          duration if each note were played alone.

 

               When  we examine  the  sharing of  electrical  information at  an

          atomic level, we see  that through the temporary sharing  of electrons

          in a phase  path also indicates  something that we  might consider  as

          investing a thing <atom> with more than the sum  of its parts.  Simil-

          arly in using electric  frequencies in a series, we  store information

          on silicon chips which invest them with more than they would be if one

          simply  looked at the electrical  and silicon components  alone.  This

          transference  of  energy  is also  a  transference  of information  in

          frequencies which in many ways we are still attempting to understand.

 

                                                                            1269

               Simple, one component things,  can sustain far higher frequencies

          of  energetic  transmission than  can  complex  components of  things.

          Frequencies which pass freely through atoms ultimately destroy complex

          things such as humans when they are subject to them.   It appears that

          the  more complex  the union  of the components,  the slower  and more

          tediously  complex the  transformation  of data  must  be.   The  more

          complex a thing is,  the lower the vibrational capability  it sustains

          in order to maintain the integrity of its own structure.

 

               Energetic  communication exists  infinitely throughout  the univ-

          erse.  The transference  of information through radio waves  and light

          waves continues back in time to the occasion of what was known as  the

          Big Bang.  It may be that in the future we will find that in the  same

          way gravity  and electromagnetism  are also continuums  of information

          from  times long past.   Scientifically we study  these energetic con-

          tinuums and yet we doubt and deny the holistic communicative nature of

          the  universe.  We search for causes  and effects within the realms of

          our limited  perceptions and are  amazed when  we can  find no  causal

          effects to explain change.

 

                                                                            1270

               When we  examine biological life, we find  that each evolutionary

          adaptation seems to be  an extension of the  process of self/non  self

          awareness  and maintenance of  integrity.  Not  only do  we see inten-

          sification  of sensory perceptual abilities, but also we note that the

          integrational and responsive/reactive   components of the process also

          have to  evolve and adapt in order to stay integrated with the rest of

          the "consciousness".   Amoebas are "simple" life forms, and yet we can

          examine them and see that each organic component within that life form

          serves  as an  informational  and communicative  component within  the

          process of maintaining the integrity <life>  of the whole.  When  this

          communication  process or any part  of it ceases,  the organization of

          the organism begins to deteriorate and eventually ceases and dies.  In

          biological life, we  find that  though we have  maintained the use  of

          electronic  communication on some neural  levels, we have  sunk to the

          depths  of transferring  actual molecular  compounds <proteins,  amino

          acids...> in  most of our  organic processes.   Even the  human brain,

          supposed  highest achievement  of  organic life  forms, requires  base

          molecular  salts in  order  to process  electrical  information.   Our

          complexity denies us the speed of light, radio,

          and other  faster and higher  frequency modes of  communication except

          from outside of ourselves.

 

                                                                            1271

               The  human consciousness is a  genius of discrimination.   We use

          the abilities of  discrimination to identify those  stimuli which come

          from outside of our biological forms in order  to protect and maintain

          our integrity <life.   We use our senses <inefficient  though they may

          be>  to gather and interpret pure energetic communications such as the

          radiated  energy of sunlight and we are so inefficient at interpreting

          that data that we can only sense light and heat and it  destroys those

          sensors  that gather that information through blindness and sunburn if

          we continue too long in our attempts.  Yet,

          conversely , we  need the information  from sunlight which  stimulates

          our organic forms  into producing  vitamin D <without  which we  would

          die>. Is  this a remnant  of photosynthetic  capabilities from  lessor

          complex integrations, or  merely a new  attempt at further  increasing

          our potential?

 

                                                                            1272

               As organic forms of  consciousness, we are sorely limited  in our

          perceptions  of the  universe.    Limited  in exploring  the  possibly

          limitless ranges of energetic exchange simply due to the limits placed

          upon  communication due to the complexity  of our component structure.

          Yet  rather than admit to our limitations, we seek further exploration

          through  the development of tools  made from things  less complex than

          ourselves.   In the laboratory, we  use light waves and shaped silicon

          to create microscopes to increase our sense of visual acuity within

          the spectrum  of visible  radiation imaging.   In  the studio,  we use

          simple cones  flattened vegetable matter and  electronic amplification

          to create tools  to compensate for our  limited aural perception.   We

          have created many tools out of simpler  and less complex components in

          order  to reach  those  higher frequencies  of  information which  are

          either  so far removed from us as  to be imperceptible, or so destruc-

          tive to us that we dare not experience them ourselves.

 

               The  human zygote from the moment of conception is a discriminat-

          ing  consciousness which is involved in the differentialization of its

          components in order to

          develop finer  levels of complexity.   This fetus is also  even before

          birth  learning to  interpret  communicative energies  from the  outer

          world in order  to begin definition of  itself, its integrity  and its

          maintenance  of  self apart  from the  influence  of "other".   Cells,

          joining together  in communication  to form co-operative  systems each

          with  separate responsibilities  to the  whole.  Organs  with specific

          functions  supporting the organism in its fight to maintain its integ-

          rity.   Consciousness of Mind, determining the difference between self

          and non self, regulating the integrity  of the whole.  This harmony of

          components within a symphony  of orchestration, this is the  matter of

          being alive.

                                                                            1273

               Despite our  complexities, despite recognition of our vulnerabil-

          ities  and limitations; we as humans are  beings of arrogant mind.  We

          claim supremacy over all biological organisms and claim the sole right

          to conscious thought <as if we  were the only from of communication we

          wished  to recognize.>   We  deny our insecurities  and lay  claims to

          great understandings concerning the  universe, when we in fact  do not

          even  understand the actual workings of our own process of integration

          and communication within our own biological forms.

          We claim  ownership of consciousness,  yet we  do not even  pretend to

          truly evaluate the process of consciousness nor its beginnings.

               Despite our inadequacies,  we assume  to know the  nature of  the

          beginnings of  all life.   We claim to  know the "mind"  of "God" <the

          prime causation for all that exists> and we claim title to superiority

          in emulation of this "God" - above  and beyond all other forms of life

          or integrity.  An egotistic lot are we, who strive to seek security in

          the  midst of  our  fear, our  inadequacies,  our vulnerabilities;  by

          developing a system of belief which guarantees our security in a place

          beyond our perception.  We seek safety and foundation at the same time

          that we reach outward to claim flight amongst the stars.

               This is  the paradox on humanity,  of mind.  Complexity  found in

          simplicity... using simplicity to explore  a universe beyond the range

          of our complex integrity.  Our complex integrity vulnerable to all but

          the  simplest energies,  while we  lay grasp  to use  complex energies

          which would destroy us in order to  prove our strength.  What it is we

          look for, we  eventually find at the expense of  closing our senses to

          see what  really is.   Perhaps it  is true that  the most foolish  are

          those who lay claim to knowledge for they have closed their minds

          to  further learning,  and  that the  most wise  are  those who  claim

          knowledge of no thing, that they may learn all.

                                                                            1274

          Copyright (c) 1988 by Phil Hansford. This article is

          is licenced for free non-commercial distribution only.

 

          ----------------------------------------------------------

 

          ** MAGICK 1 -- WHY MAGICK **

 

                          Theability tothink seems toset usapart fromother crea-

          tures.  And  although we  are concerned  with  living in  the physical

          world, we are mental beings. The fact is we are thinking all the time.

          We plan, we brood, we get depressed or elated -- all of it is thought.

          But  the universe is mental too, and  if we could control our thinking

          we would see magnificent results in the everyday world.

                          Manysystems have been developedover the agesto help us

          control our  thoughts. A great  amount of  dogma too  has been  kicked

          around in an attempt to make us into better people. Magick (the occult

          kind, spelled with a  'k') is one  of the oldest  and most general  of

          these  systems. Magick is the study and application of psychic forces.

          It uses mental  training, concentration,  and a system  of symbols  to

          program the mind. The  purpose of magick is to alter  the self and the

          environment according to the will.

                          Mostofthe magickwesee todaycomesto usfromancient Egypt

          and Chaldea.  The Chinese,  Hindus, and Tibetans  developed their  own

          unique types of  magick. Western magick was locked up  by the Egyptian

          priests  for thousands  of  years and  then supressed  by the  rise of

          Christianity. It was not until  medieval Europe that magical knowledge

          was rediscovered by the alchemists and Cabalists. Only during the past

          hundred years  or so has  western culture been  open minded  enough to

          permit widespread investigation  of the subject. Only  since the start

          of the twentieth century has science shown much interest in it al all.

 

          PARAPSYCHOLOGY AND PSYCHIC PHENOMENA

 

                          Through parapsychology, weare gaining insightsinto the

          hidden  nature of man. Parapsychology is  a branch of psychology which

          studies psychic  phenomena. It remains  something of a  frontier, even

          today.  Perhaps one  reason  for this  is that  psychic  phenomena are

          somewhat inconsistent.

          Nevertheless, there  is strong evidence  from numerous cases  and exp-

          eriments in  support of  psychic phenomena.  Somehow, under the  right

          conditions, the mind can directly affect the environment.

                          Wemaytheorize thatthehumanmind andbodybroadcasts akind

          of psychic energy or force, much like a radio station. Kirlian photog-

          raphy, temperature effects, cloud chamber tests, and other experiments

          tend to support this theory. Although the exact nature of this psychic

          force

          is subtle and unknown, it is undoubtedly the energy behind all psychic

          phenomena and  magick. However,  it is  *not* a  radio wave,  since it

          behaves  somewhat differently.  The psychic  force is  too weak  to be

                                           1275

          measured directly  (at least  so far  as we  know). Everyone  has some

          psychic ability. There

          are numerous types of psychic phenomena. Parapsychology separates them

          into two groups: ESP and PK...

 

          EXAMPLES OF ESP

 

                          ESP,theabreviation forextrasensoryperception, meansthe

          reception  of information  through paranormal  means (ie.  not regular

          physical  senses of sight, sound, touch,  smell, or taste). In theory,

          this is accomplished by receiving psychic force from outside the body.

          Here are some examples of ESP:

                          1)Clairvoyance,orRemote Viewing--the abilitytosense or

          'see' (non-physically)  distant objects, places,  and people. Individ-

          uals who see ghosts and spirits are probably clairvoyant.

                  2) Clairaudience, or remote hearing -- the 'hearing'

          of paranormal information.

                          3)AstralProjection(OOBE)or TravelingClairvoyance--Full

          experience at a remote location while the physical body sleeps.

                  4) Psychometry -- the reading of information by the

          touch of physical objects.

                          5) Telepathicreceiver --the ability todirectly receive

          thought (communication) at  a distance, with no physical connection to

          the sender.  There are many  everyday examples  of this,  in which  we

                                           1276

          think something just as another  person is about to say it. This is an

          easy  one  to  test for  through  experiment. Very  dramatic  cases of

          telepathy  have been recorded; there is  often an emotional element in

          such cases.

                          6) A 'channel'or medium, asin a seance,who is indirect

          communication with a 'spirit' or entity.

                          7) Experiencewith a Ouija board,pendulum, or automatic

          writing.

                          8) Precognition--to forseethefuture. Again,highlyemot-

          ional events are the ones most likely to be 'tuned in'.

                          9) Retrocognition-- knowledgeof the past,by paranormal

          means.

 

          EXAMPLES OF PK

 

                          PK, the abreviation forpsychokinesis, is the active or

          sending side  of psychic phenomena.  The theory  here is that  psychic

          force is sent out from the individual. Examples of PK include:

                          1)Telepathicsender --thetransmitterin thetelepathyjust

          discussed.

                          2)Psychokinesis (ortelekinesis) proper-- theability to

          move objects by means of psychic force.

                          3)Somewhatalong thesamelinesarepoltergeist(noisyghost)

          phenomena in  which objects move  of their  own accord  or noises  are

                                           1277

          heard. There is always a human  agent involved -- frequently a teenage

          girl -- who appears to be the source of psychic energy.

                          4)Psychic healing-- theability toheal variousillnesses

          and  infirmities. There are many documented  cases of this. Usually it

          involves  a healer  and  a subject,  although there  are  recent cases

          invloving cancer patients learning to heal themselves.

                          5)Teleportation, apportation,andlevitation. Someoccul-

          tists  feel a magician  producing PK effects  is simply a  channel for

          universal  energy. Others think the force originates some way directly

          within the magician.

 

          THE SUBCONSCIOUS

 

                          Postulated byFreud andothers, theconcept of thesubcon-

          scious mind is an important  one. Basicly, this is the idea  that part

          of the mind  normally operates below or outside of ordinary conscious-

          ness and  awareness. Dreams and  hypnosis are  examples of this.  Also

          subconscious are the many

          automatic  functions of  the  physical body  such  as respiration  and

          digestion.

 

                                           1278

          WHY DO MAGICK?

 

                          Magickencompassesmanythings-- scienceandart,philosophy

          and  metaphysics, psychology  and comparative  religion. Magick  is an

          adventure at  the borderlands of the unknown. It can fit the pieces of

          the puzzel of life into a meaningful whole.

                          *Magick is fun*and interesting. Usemagick to helpraise

          consciousness without drugs.  Gain new experiences.  Fantacy  can come

          alive  through magick. Psychic phenomena can  be controlled and be fun

          and helpful.

                          *Magick isbeneficial*. It canhelp you tohave excellent

          health, and bring you good luck. With magick life  runs smoothly; life

          is  good. Also use magick for  personality improvement, to control bad

          habits and to develop new motivations.

                          *Magickis
                                  powerful*.Neverunderestimatethetremendouspower

          of magick. Use magick to alter events and to achieve your goals. Exert

          an influence  over people and phenomena. But power for its own sake is

          self defeating. The power which magick can give you should not be your

          primary

          reason for studying it.

 

          MAGICK AND WITCHCRAFT

 

                                           1279

                          A numberof other occult disciplinesare prevalent today

          besides magick. There are many cults and sects which profess their own

          views, but there  are really few differences between them. One popular

          area in the  occult today is witchcraft. This is  far removed from the

          cliche of devil

          worship. Real witchcraft is a nature religion  (pagan). Witchcraft has

          much in common with magick.

                          Alchemy alsohas muchin common withmagick. It'sheritage

          comes  from the middle ages. Alchemy  fathered chemistry and the phys-

          ical sciences. But  the avowed purpose of  alchemy, turning lead  into

          gold,  is too  limiting to  be called  magick. Sometimes  the goal  of

          alchemy is interpreted  in another way, as  the transformation of  man

          into a spiritual being.

                          Thentherearethe numerousmodernday seersor'pychics', as

          they like to be called, who  operate within their own somewhat  unique

          systems. Although many  of these people are  deluded frauds, some  are

          very powerful occultists indeed.

                                           1280

                          Of course,everything Ihavesaid hereis ageneralization.

          Magick, witchcraft, alchemy, or any occult field are complex subjects.

          Suffice it to say that magick  includes them all (it is eclectic). For

          magick is  undoubtedly a philosophy  which has,  as the late  Aleister

          Crowley wrote,

          "The method of science -- the aim of religion."

 

          REVIEW QUESTIONS

 

          1) Define magick.

          2) Define ESP and PK. Give examples.

          3) What is the subconsicous?

 

          BOOK LIST

 

          Hal N. Banks, An Introduction to Psychic Studies.

          Annie Besant, Thought Power.

          Michael H. Brown, PK, A Report on the Power of Psychokinesis.

          Richard Cavendish, The Black Arts.

          Alexandira David-Neel, Magic and Mystery in Tibet.

          Raynor C. Johnson, The Imprisoned Splendour.

          Janet Lee Mitchell, "Is Anything Out There?", Fate magazine,

              May 1988.

                                           1281

          Ostrander and Shroeder, Psychic Discoveries Behind the

              Iron Curtan.

 

          ========

          Phil Hansford, 4/88

          Mysteria

          (818) 353-8891 (modem)

          P.O. Box 83

          Tujunga, CA 91042

                                           1282

          Copyright (c) 1988 by Phil Hansford. This article is

          is licenced for free non-commercial distribution only.

          ----------------------------------------------------------

          ** MAGICK 2 -- THE SUBJECTIVITY OF EXPERIENCE -- **

                  ' The universe is a projection of ourselves;

                  an image as unreal as that of our faces in a

                  mirror....We cannot affirm any quality in an

                  object as being independent of our sensorium,

                  or as being in itself that which it seems to

                  us. Nor can we assume that what we cognize is

                  more than a partial phantom of its cause.'

                            ( --Aleister Crowley, Magick, p. 110)

                          Yourawarenessofthe physicalworldand ofyourplace within

          it is  mostly based  upon the physical  senses(hearing, sight,  smell,

          touch, taste). These  five senses continually send  information to the

          mind, and it is up to

          the  mind to select and interpret  them. If you could  not do so, your

          senses  would overwhelm you and be  meaningless.  Selection and inter-

          pretation  of your sensory inputs  is essentially an automatic, mostly

                                           1283

          subconscious  function  of  the mind.  The  program or  map  which the

          subconscious follows

          as  its reference point  is called a  'model'. The model  is a subcon-

          scious  mental photograph  of  how you  believe the  world  looks (ie.

          worldview, mindset, egregore, or belief system).  It was built up from

          an early age  by your religious and cultural background through inter-

          action with family and

          others.  It  contains your  experiences,  attitudes,  and habits.  And

          whether  you  realize  it or  not,  most of  your  behavior, thoughts,

          feelings, and  habits are based  upon and  conditioned by that  model;

          even  personality. The  model is  one of  the mind's  master programs.

          Change in  behavior generally requires  a change  in the model.  These

          limitations built into our way of thinking cause our perceptions to be

          subjective.  That is  why  Hindu philosophy  looks upon  the  world as

          illusory (maya); the world itself (object) is not an illusion, however

          from our viewpoint through perception

          (subject) it is.

 

                          Thus weare allconditioned byexperience. Exceptthat our

          perceptions, hence our experiences,  are first conditioned and limited

          by the model. Our perceptions and experiences tend  to conform to what

          we expect. We tend to misinterpret or ignore things which do not match

          our

          preconcieved notions about them. This is automatic.

                                           1284

          THE TRUE WILL

                          The forgoingdemonstrates how itis thatthere are somany

          different versions of 'truth'. One's particular view is  almost arbit-

          rary. Although numerous  religions, philosophies,  and occult  systems

          abound,  they do  not contradict  one and  other as  much as  it might

          appear.  Rather, they describe the same (universal) reality taken from

          different  perspectives. For  there can  be no  ultimate truth  in the

          physical  world. We  can only  base our  actions upon  assumptions and

          agreements.  All experience  is  subjective. I  like to  think  of the

          universe as something indescribable,  perhaps a 4-dimentional 'thing'.

          As soon as we attempt to put it into our 3-dimentional knowledge-base,

          something changes and  we only see an aspect of  the big picture. Just

          as a photograph can only show us a flat *representation*  of a greater

          thing, so  it is with any  attempt to describe *spiritual  reality* in

          physical terms.

                          Yet,there isa separatereality withineach of uswhich is

          often ignored unless we seek  it. This inner self is in  magick called

          the 'true  will'. The  true will is  the center  of consciousness  and

          identity. It  is the 'real you'.   Everything else is  an interface or

          link  to it from  the outer (illusory) world.  Since that interface is

          based upon our model, it is conditoned and may sometimes produce false

          information. 'Do what thou wilt' (Crowley)  is an axiom of magick; for

                                           1285

          the true  will expresses  our exact  desires. And  what we  truly want

          ('down deep') we tend to automatically

          get. This  isn't always in our best interests, since the true will can

          be conditioned (tricked) by the illusion; and then we might desire and

          obtain  that  which  is not  ultimately  good for  us.  (Karma strikes

          again!) The task  of the magician therefor is to awaken his awareneess

          of the true will, to be free of conditioning, and thereby to transcend

          maya. ('My will unconditioned is magical' -- Spare).

                                           1286

          HAPPINESS IS BEING HAPPY

                          Thereis nogreatsecretto changingbehaviororhabits. Itis

          largely  a matter  of determination.  It equires  that you  ignore the

          'pull' of the model when you  strive for changes within yourself.  The

          model is, after

          all,  a collection of  'habits', some of  which must be  unlearned for

          permananent change to occur.  There are two ways  to do this:  direct,

          through will power and awareness alone -- observing  and acting out in

          an unattached  or indifferent  manner;  and indirect  -- through  con-

          ditioning such as  affirmation (explained  later), self-hypnosis,  and

          magick. Meditation may help too, by relaxing tension and conflict.

                          Emotionsfollowphysical expression:smileandact happyand

          you  will tend to feel  and be happy. The same  is also true for other

          emotions.  Also,  emotions can  be  purposely used  (or  programed) to

          replace other emotions.   Using this technique, a magician is somewhat

          like an actor

          in that he learns how  to turn his emotions  on and off at will.  Note

          that this  is not 'fakeing it'; the magician is probably more in touch

          with his true feelings than most  people. And for these reasons we say

          that happiness is being happy.

                                           1287

          SYSTEMS OF MAGICK

                          Magickalwaysinvolvesself-hypnosis.However, itmaybemore

          than that. For  one thing, there are objective forces  involved (or so

          it would seem). Deities, spirits, and cosmic force can have  an indep-

          endent  existence.  And  the  repetitive  physical movement  sometimes

          involved in ritual can itself generate PK force. On the other hand, it

          could  be argued that all of  this is subjective to  the magician.  Or

          that  the deities  and  spirits are  nothing more  than  architypes or

          cosmic patterns  which the magician  energizes with his  own vitality.

          Perhaps all magical effects could be produced through hypnosis  alone.

          But the effects are certainly real.

                                           1288

                          Greatcomplexityisnotnecessaryinmagick.Although basicly

          magick is  a medieval system of  symbolism (in a  modern context), any

          cosmological system will work from Cabala to Star Wars. We usually use

          the  medieval one in magick because  it is convenient and traditional,

          and

          because  it seems  to  fit our  thought processes  well.   Traditional

          symbols have greater emotional effect on the magician than modern ones

          because of his familiarity  with them. What really matters is that the

          model of the magician be understood and programmed,  and thus that the

          model and the cosmological system do correspond.

          REVIEW QUESTIONS

          1) Contrast subjective with objective.

          2) What is a 'model'?

          3) Explain the task of the magician.

          BOOK LIST

          Eric Berne, Games People Play.

          Fritjof Capra, The Tao of Physics.

          Carlos Castaneda, The Fire From Within.

          Arthur Koestler, The Roots of Coincidence.

                                           1289

          John C. Lilly, The Center of the Cyclone.

          ------, Programming and Metaprogramming in the Human Biocomputer.

          ------, Simulations of God -- The Science of Belief.

          Alan Watts, The Book (on the taboo against knowing who you are).

          ========

          Phil Hansford, 4/88

          Mysteria

          (818) 353-8891 (modem)

          P.O. Box 83

          Tujunga, CA 91042

                                           1290

          Copyright (c) 1988 by Phil Hansford. This article is

          is licenced for free non-commercial distribution only.

 

          ----------------------------------------------------------

 

          ** MAGICK 3 -- THE FOUR WORLDS **

 

                          Theancientsdescribed manasmind, body,andsoul. Psychol-

          ogists of the  twentieth century added the  subconscious to that  def-

          finition. This  produces a  four-fold classification. The  universe is

          also divided into four corresponding parts ('worlds'), as shown below:

 

          WORLD                   BODY                      QUALITY

          =====                   ====                      =======

 

          spiritual world    spiritual body (soul or kia)   intuition

          mental world       mental body (conscious mind)   rationalthought

          astral world       astral body (subconscious)     emotions

          physical world     physical body                  physical senses

 

                          Theastral body(subconscious)is theintermediary forint-

          uition, magical and  psychic phenomena, and is  the 'psychic link'  to

          the physical world. J.H. Brennan says that the astral is  the realm of

                                           1291

          visual imagination.  It seems  to be  both a 'place'  and a  'state of

          mind' at the

          same  time. Most occult and magical  phenomena originate in the invis-

          ible, non-sensate,  non-physical realm (ie. without  physical senses).

          Each  of the  four  worlds interacts  with the  other  worlds. Psychic

          energy flows from the spiritual to  mental to astral to physical.  The

          physical world is a  projection (manifestation, reflection, or shadow)

          of the higher  worlds. Our center of consciousness is generally within

          these  higher worlds.  "We are",  to quote  the rock  music  group the

          Police, "spirits in the material world".

                                           1292

                          Therearemanysimilar termsusedby otheroccultgroups. For

          example, 'astral light'  is another name for astral world, although it

          may  sometimes also  refer to  the entire  non-physical realm,  as may

          'inner planes' or  'the invisible world'.  Planes are essentially  the

          same as  worlds.  Vehicles  or sheaths  are the same  as bodies.  Some

          groups  include an etheric or vital  body between physical and astral:

          it is mostly  'physical' with a little of  the lower 'astral' besides.

          And sometimes astral and mental are each divided into two parts (upper

          and lower). The 'causal body' is the upper 'mental'.

 

          MICROCOSM AND MACROCOSM

 

                          Wehavebeendescribing'traditonal'occultphilosophy here,

          and certainly  an important  part of  the tradition  is the  idea (and

          terms) microcosm and  macrocosm.  The greater  universe, known as  the

          *macrocosm*, includes everything that  exists. It corresponds with the

          *microcosm*,

          or tiny universe,  ie. man -- who is thought of as a miniature replica

          of the macrocosm (whole universe).  This basic magical relationship is

          demonstrated in the  Bible (Genesis 1.27), where God is the macrocosm;

          and in the  writing of Trismegistus ("As above so  below").  Since man

          is in the image of  God (universe) it follows that God is in the image

          of man  (in other words,  man and the God/universe  match each other).

                                           1293

          The magician,  as a microcosm  is thus  connected with the  macrocosm.

          There  is an intimate relationship of  energies between you and every-

          thing else.   The universe is reflected within us and we are projected

          into  the universe.  This  is an  important theory  behind  magick and

          astrology.

 

          MAGICK WHITE AND BLACK

 

                          'Personalmagick' is thatmagick used toaffect the self;

          often   involving  affirmation,  self-suggestion,  and  self-hypnosis.

          'Active magick'  is outer directed  magick (as in  PK) used to  affect

          someone or thing, or to  bring about an event. 'Passive magick'  is to

          be affected (as in ESP)

          by an outside non-physical cause. Everyone possesses some magical (and

          psychic)  potential. Some  are especially  gifted. Usually  people are

          better at one kind of magick (ie. active or passive) than they  are at

          the other kind; only rarely does an individual excell at both. Traning

          and practice will, of course, improve ability somewhat.

                                           1294

               Although the  forces of magick  are neutral, various  systems may

          take  on the  qualities  of good  and evil.  There is  so-called white

          magick or  good magick, black magick  or evil magick,  and gray magick

          between them. When many people refer  to white magick they mean magick

          for  unselfish purposes, also healing  and mental influence with spec-

          ific permission. By  black magick they refer to magick for self-inter-

          est  and  healing  *without* specific  permission.    Using  magick to

          forcefully control another's  will is, in a  sense, black magick  too.

          There  are also  some people  on the  occult fringe  who claim  to be,

          possibly even think they are,  'Satanists', devil worshipers, or black

          magicians.  These people  are most  likely charlatans,  hoaxters, dab-

          blers, or  merely misinformed. They may  be attracted by the  'art' of

          black magick, or even by the 'glamor' of doing something

          against  the 'rules'.  But a  real black  magician is  very dangerous.

          Because he  has dedicated his life to evil. We usually think of 'white

          magick' as  having *unselfish intent*,  and (in  the extreme case)  of

          'black magick' as

          being  actual  Satan worship,  human  or  animal sacrifice,  dangerous

          unconventional magical practices,  and other bizarre stuff  as makes a

          nightmare.  It is  all  a matter  of degree.  Most  mild self-interest

          magick (one of the most  common kinds) would be called 'gray'.  Better

          terms may be

          *constructive magick*  as being  beneficial; and *aversive  magick* as

          magick  intended to work against the  natural order, and to tear down.

                                           1295

          There is also  the *high magick* of  spiritual alchemy (ie.  spiritual

          growth), also known as 'the Great Work'; and conversely  there is 'low

          magick' which is concerned with materiality.

                          Any magickactislikelyto producesideeffectsregardlessof

          whether or  not the desired result is achieved.  Such side effects are

          no problem for constructive magick, since they are benificial as well.

          However, aversive magick can  produce aversive side effects  which may

          even harm the magician -- aversive magick is dangerous!

 

                                           1296

          MAGICK IS A CONTINUOUS PROCESS

 

                          Whatwe havebeencalling 'magick'is actuallya continuous

          process.  Since your  subconscious  never rests,  your environment  is

          continually  being shifted  into line  with your  model. This  is true

          whether you study  magick or not.  For most  people, these effects are

          usually very subtle, and they are probably not aware of them. However,

          as you work

          with the occult,  the flow of psychic energy and  your awareness of it

          increases. Your  true will is  more likely  to be strongly  expressed.

          Your luck  may be affected (either  in a positive or  a negative way).

          Remember, our lives tend to follow what we want down deep. That is why

          a positive

          outlook is so very beneficial to us.

 

          THE MAGICAL DIARY

 

                          Sometimes it ishelpful to keep a diary of your magical

          experiments and  research.  Such  a  diary should  include  the  date,

          perhaps even some  astrological data (or anything  else you think  may

          have a relationship to what you are doing).  This is also a  good time

                                           1297

          to begin recording your dreams  -- at least the important ones -- in a

          dream diary. Your dreams

          can  tell you  a great deal  about yourself, and  may sometimes reveal

          premonitions.  Dreams  are personal.  Don't  fall  for the  commercial

          'dream book' gimmick.

 

          AFFIRMATIONS

 

                          Themind is always open to suggestion -- especially the

          subconscious. Most of  the time we censor any suggestions according to

          the model; but one way to break through the censor is with repetition.

          An affirmation does this exactly. By suggestion, we mean any statement

          which is capable of affecting your model. Usually suggestion is in the

          form of a positive statement (such as the hypnotist's patter  -- " You

          are becomming  sleepy"). An affirmation is the same kind of thing -- a

          positive suggestion,  which you repeat  (affirm) to yourself  aloud or

          silently  (for example,  "I  remember my  dreams"). If  there  is some

          quality you wish to change or develope within yourself, an affirmation

          is ideal. Repeat it several times every day at several different times

          throughout the day,

          expecially when you go to bed. Affirmations are subtle and may require

          a few months to work. Use them for changes, not miracles.

 

          SIMPLE BANISHING TECHNIQUE

                                           1298

 

                          Visualizationisanotherimportantmethod weusetoinfluence

          the  subconscious. A  good  example of  this is  the  simple banishing

          technique which  follows. Banishing is  used in  magick to 'clear  the

          air' of negative 'vibes' and interference...

 

                          Visualize astrong white lightflowing outthe top ofyour

          head,  flowing down  around you  and  covering you.  At the  same time

          imagine  you are  throwing  away any  'problem' vibes.    Maintain the

          visualization for  a half a minute  or longer.   Good way to  help you

          handle your emotions, and to control worry or anger.

 

          REVIEW QUESTIONS

 

          1) What is a microcosm?

          2) List the four worlds. Explain.

          3) What is an affirmation? Give an example.

                                        BOOK LIST

          Geoffry Hodson, Theosophy Answers Some Problems of Life.

          Marc Edmund Jones, Key Truths of Occult Philosophy.

          Marion Weinstein, Positive Magic.

          Nelson & Ann White, The Wizard's Apprentice.

          Beatrice Bruteau, The Psychic Grid.

                                           1299

          ========

          Phil Hansford, 4/88

          Mysteria

          (818) 353-8891 (modem)

          P.O. Box 83

          Tujunga, CA 91042

                                           1300



          Copyright (c) 1988 by Phil Hansford. This article is

          is licenced for free non-commercial distribution only.

          ----------------------------------------------------------

          ** MAGICK 4 -- ELEMENTS AND FORCES **

                          The Ancientsdividedthe worldintofour basicprinciplesor

          *elements* -- earth, water, fire, and air.   That viewpoint has mostly

          changed  with advances  of science,  but the  four elements  are still

          accepted in magick,  for they are more  closely linked with  emotions,

          the human psyche, and with nature than are modern  explanations of the

          world. These

          *magical elements*  are also of  some importance  in astrology.   Many

          occultists think of  the magical elements as forces, or as *qualities*

          of energy;  especially within  the astral world.   Each element  has a

          symbol and color. (Common symbols are -- fire: a triangle pointing up;

          air:  a triangle pointing  up and with  a horizontal line  through the

          middle  of it;  water:  a triangle  pointing down;  earth:  a triangle

          pointing  down and with  a horizontal line through  the middle of it.)

          Colors of  the elements are  -- earth: brown  and green; water:  blue;

          fire:  red; air:  yellow...The Eastern  tattvic system  uses different

                                           1301

          symbols and colors.  (The tattvic symbols are  briefly described later

          on in this course.)  The elements are often used in magick ritual.

                          Magickseesrelationships
                                                betweenthings.Theserelationships

          are called 'correspondences'. Although magical correspondences are not

          literally equal to one another,  you can think of them that  way (such

          as gold  equals sun). Tables  of these relationships,  called 'Corres-

          pondence Tables', are available (an important one is Crowley's '777').

          Thus  one thing  or symbol  can be  used to  suggest another.  This is

          important in

          magick, for the magician may surround himself with as many appropriate

          correspondences as he  can to vividly affect  the senses; thus  making

          his magical contact with the inner planes more lucid.

                                           1302

                          Themagicalelementshavecorrespondenceswiththetarotcards

          as the  four suits. The four  quarters (directions of  the universe as

          used  in magick ritual) and the  Archangels also correspond with these

          same elements --

          Element         Suit            Quarter         Archangel

          =======         ====            =======         =========

          earth           pentacles       north           Uriel

          water           cups            west            Gabriel

          fire            wands           south           Michael

          air             swords          east            Raphael

                          Astrologicalsignsalsocorrespondwiththeelements.Taurus,

          Virgo, and Capricorn  are earth signs. Cancer, Scorpio, and Pisces are

          water signs. Aries, Leo and Sagittarius are fire signs. Gemini, Libra,

          and Aquarius are air signs.

          ELEMENTALS

                          The magicalelements are saidto bepeopled by spiritsand

          mythological entities called  elementals or nature spirits.  These are

          grouped into four main categories --

                                           1303

          Gnome (earth)   Undine (water)  Salamander (fire)  Sylph (air)

          =============   ==============  =================  ===========

          dwarfs          nymphs          jin (genies)       fairies

          elves           tritons                            storm angels

          brownies        mermaids

          hobgoblins      mermen

          lepricauns      sirens

                          harpies

                          Elementalsareusuallyonlyvisible tothosewithclairvoyant

          sight  and are  more likely to  be seen  at night in  the mountains or

          country away  from cities --  especially if you  are tired  or sleepy.

          Although elementals exist naturally, it is also possible to create one

          which will exist for a limited time -- no elemental has immortality. A

          created elemental is called

          an 'artificial elemental'.

                                           1304

                          TotheAncients, elementalswerethephysical explanationof

          the universe. However,  some contemporary occultists see  them only as

          symbols  for forces  and  otherwise not  'real' at  all.  Another word

          sometimes  used  for  elemental  is 'familiar'  (usually  in  medieval

          witchcraft); the term  is ambiguous, as it might merely be an ordinary

          household pet such as a dog or cat.

          YIN YANG

                          Chinesephilosophyandacupuncture talkofyin yang.This is

          the idea of polarity, or opposite pairs, as shown --

                  YIN                     YANG

                  ===                     ====

                  water                   fire

                  contraction             expansion

                  cold                    hot

                  feminine                masculine

                  moon                    sun

                  negative                positive

                  passive                 active

                  ebb                     flow

                                           1305

                  wane                    wax

          The list could  go on. In Chinese literature  it is quite long.   Some

          occultists suggest  everything can be similarly  arranged into related

          opposite pairs.

                                           1306

          SIMPLE MAGICK

                          Hereis asimple magicaltechniqueyou maywish totry. Itis

          a variation  of affirmation, which  was discussed  in an earlier  les-

          son...To help you  to achieve your goal (magical or otherwise), find a

          word or short phase which sums up  what it is that you want to  accom-

          plish.  Write the word (or   phrase) down 10 times  each day until you

          achieve success.

          REVIEW QUESTIONS

          1) List the four elements.

          2) What is an elemental?

          3) What are correspondences?

          BOOK LIST

          William Britten, Art Magic (long out of print, but in some

               libraries).

          Pete Carrol, Liber Null.

          Wing-Tsit Chan, A Source Book in Chinese Philosophy.

          Manly Hall, Unseen Forces.

                                           1307

          ========

          Phil Hansford, 4/88

          Mysteria

          (818) 353-8891 (modem)

          P.O. Box 83

          Tujunga, CA 91042

                                           1308

          Copyright (c) 1988 by Phil Hansford. This article is

          is licenced for free non-commercial distribution only.

 

          ----------------------------------------------------------

 

          ** MAGICK 5 -- CHAKRAS AND MEDITATION **

 

                          AccordingtoEastIndianphilosophy,manpossessessevenmajor

          *chakras*  or  psychic centers  on his  body.  Each of  these  forms a

          bridge,  link, or  energy transformer;  changing pure  (higher) energy

          into  various forms,  and connecting the  four bodies  (ie. spiritual,

          mental, astral, and physical) together.  The chakras are located along

          the nadies  (a network of  psychic nerves or channels)  and follow the

          autonomic nervous  system   along the  spinal cord. Chakras  correlate

          with major  acupuncture points  along the 'governing  vessel meridian'

          (acupuncture term).  The seven major chakras are connected together by

          three major nadies  which are parallel and near each other. The middle

          nadi is called *sushumna* and it has neutral characteristics. The nadi

          on the left (ie. nearest your  left hand) is the *ida* nadi which  has

          yin characteristics. On the other side of sushumna

          (nearest  your right hand) is the  *pingala* nadi, having yang qualit-

          ies.

                                           1309

                          Chakrasarevisible toclairvoyantsightas varouslycolored

          rotating circles or funnels. In the East they are described as petaled

          flowers or lotuses. Sources disagree on the  colors.

 

                          The first chakra,located at thebase of the spineat the

          perineum is the *root chakra*, muladhara. It primarily  relates to the

          element of earth and to psychic smell.

                          Thesecondchakra,knownasthe*sacralcenter*,svadhisthana,

          is  located above  and behind  the genitals.  Its dominant  element is

          water, and it is related to psychic taste.

                          Thirdof thechakrasisthe*solar plexus*,manipura,located

          at the navel and corresponding with  the emotions and with the element

          of fire; also with psychic sight (clairvoyance).

                          The*heart chakra*,anahata, isthe fourthchakra, located

          over the  heart and corresponding  with the  element of air,  and also

          with psychic touch.

                          Thefifthchakraisthe*throat chakra*,vishuddha,locatedat

          the  base  of the  throat  (thyroid)  and  corresponding with  psychic

          hearing (clairaudience).

                                           1310

                          The remainingtwo chakrasare very important.They relate

          mostly to elevated states of  consciousness. The *frontal chakra*, (or

          'third eye') ajna,  the sixth chakra, is located between, and slightly

          above,  the eyebrows.  Ajna is the  center of  psychic powers  and can

          produce  many psychic  effects.  Meditation on  ajna is  said  to cure

          nervousness.

                          Finally,the*crownchakra*,sahasrara,locatedatopthehead,

          (pineal gland) is the seventh chakra.  It is referred to as the thous-

          and-petaled lotus and corresponds  with astral projection and enlight-

          enment.

 

                          Thereare alsomany minorchakras throughoutthebody. Each

          chakra  has a sound  (letter) and a  pitch which is  sometimes used to

          invoke it.

 

          THE TATTVAS

 

                          Someoccultists preferto describethe magicalelements as

          tattvas according to the Eastern system. Notice that these symbols and

                                           1311

          colors are generally different than the western symbols and colors for

          the elements.

 

          element             tattva              tattvic symbol

          =======             ======              ==============

 

          earth               prithivi            yellow square

          water               apas                silver crescent

          fire                tejas               red triangle

          air                 vayu                blue circle

          (spirit)            akasa               black oval

                                           1312

 

          YOGA

 

                          Yoga originated inIndia. It is aphysical or mentaldis-

          cipline designed to condition and invigorate the mind and body.  There

          are many kinds of yoga,  but they may be generally divided  into three

          main types...

                          Hathayoga--affect themindthrough thebodyusing physical

          exercises; improve physical health and endurance.

                          Rajayoga-- affectthemindthrough mentaltraining;improve

          concentration.

                          Mantrayoga --affect themind throughchanting andaffirm-

          ation; achieve relaxation.

 

          MEDITATION

 

                          This is a much touted areaof the occult. There aremany

          meditation  techniques,  and many  claims  made  for  the benefits  of

          meditation. Basicly,  meditation has two functions  -- relaxation, and

          perhaps, improved concentration. There are two main types...

 

                  1) concentration meditation (focusing),

                  2) insight meditation (mindfullness).

 

                                           1313

          Most  kinds  of meditation  are  the  concentrative type.  One  simply

          focuses his attention upon a single physical object (such  as a candle

          flame); upon a sensation (such  as that felt while walking  or breath-

          ing);  upon an  emotion (such  as reverence  or love);  upon a  mantra

          spoken aloud  or even silently; or upon  a visualization (as in chakra

          meditation, seebelow)...Concentration  meditation  is, simply  put,  a

          form of self-hypnosis.

 

                          Amantra(or mantrum)is oneormore wordsorsyllables which

          are repeated --  often chanted -- aloud...A simple yet powerful mantra

          is  to vibrate  the  mystical word  'OM'.  This mantra  has  long been

          associated in India with the  godhead/unity.  Use it to aid  in tuning

          into universal  vibrations which  promote feelings of  harmony, peace,

          and well-being. Use it before magick ritual to 'get into the mood' and

          afterward to 'dismiss the

          forces'. You vibrate  a mantra by saying it slowly  aloud in a lower--

          pitched voice  than your  normal speech, and  a more or  less constant

          pitch as well. Let the sound fade at the end of the mantra. A powerful

          one such as 'OM' will seem to vibrate the air around you. It should be

          vocalized  for 5-10 seconds and repeated a  number of times with a few

          seconds rest between each vocalization.  Chanting of mantras may cause

          slight dizziness from hyperventilation.

 

                                           1314

                          Theothermaintype ofmeditaiton-- insightmeditation-- is

          the analysis  of thoughts  and  feelings in  such a  way  as to  cause

          realization of  the subjectivity and  illusion of experience.  This is

          done in  a effort to  attain trancendental awareness.  Such statements

          as, 'This  body is not me', fall  under this category. Buddhist medit-

          ations are usually of this type.

 

          CHAKRA MEDITATION

 

                          Thereis aspecialtype ofconcentrativemeditation whichwe

          will  call 'Chakra meditation'. This is  basicly Kundalini yoga -- the

          practice of  causing psychic energy  (kundalini) to flow  up sushumna,

          energizing the various chakras along the way. The practice, considered

          dangerous by

          some, will produce  deffinite physiological sensations  and psycholog-

          ical effects  if continued long enough. It  should not be attempted by

          epileptics or persons with  an unstable mental or  physical condition,

          or with heart  disease. Certain drugs and  medications, such as  those

          used to treat  epilepsy may retard progress. Although the technique is

          very simple,  it may eventually produce powerful  results. Results may

          at first appear hours after the practice during  sleep. As each chakra

          is energized  by this practice, it  is said to add  occult powers (si-

          dhis), until  at last the crown  chakra is reached, and  with it, full

          enlightenment is attained. Sometimes kundalini awakens all by itself.

                                           1315

                          Topracticethischakrameditation, yousimplyconcentrateon

          the chakras, beginning with the root chakra, and moving  progressively

          up, as  you visualize psychic energy from the root chakra traveling up

          shushumna and  vivifying  each  higher  chakra. As  we  mentioned  the

          chakras have  certain properties  associated with  them, so that  this

          type of visualization may

          'raise consciousness', promote astral  projection, and other things --

          once you have reached ajna and eventually the crown chakra. You  might

          typically  meditate in this  fashion for 15  minutes to a  half hour a

          day. It  might  help to  practice some  hatha yoga  or other  physical

          exercise  in an effort to  make the spinal  cord 'more flexible'. Diet

          may also  affect the  process. The  technique is  also similar  to the

          Tibetan 'Tummo'  meditation.    The  rise of  kundalini  is  sometimes

          experienced as a 'vibration' or buzzing, as light, or as heat.

                                           1316

 

          HEALTH AND DIET

 

                          Certainly theway you treatyour physicalbody willaffect

          your mind. In magick you want an alert mind. Therefore, your body must

          be  as healthy as you  can keep it.  Take care of  your body. Exercise

          regularly.  eat a  good diet  (with vitamin  supplements), and  do not

          consume  anything which  will have  a negative  effect upon  the mind.

          Drugs, smoking,, and alcohol

          should be restricted,  or eliminated. (The mind can create any condit-

          ion which a drug  can create.) A good rule here is  moderation in what

          and how  much you consume. (Most of this stuff is pretty obvious isn't

          it.) You may also want to cut down  on sugar and processed foods. Many

          occultists advise dietary changes,  expecially the non-eating of meat.

          We cannot deny the

          physical, psychological,  and spiritual  effect which all  foods have.

          This  effect may  be  described as  the 'heaviness'  factor  of foods.

          Various foods are so ranked in the chart, lighter to heavier...

 

                  1.  lettuce and other greens.

                  2.  fruits and most vegetables.

                  3.  wheat, rice, and other grains.

                  4.  nuts, beans, and other legumes.

                  5.  cheese, dairy products, including eggs.

                                           1317

                  6.  fish, seafood.

                  7.  chicken, poultry.

                  8.  beef, pork, other red meats.

 

          Note that  meats,  especially  red meats  are  the  'heaviest'  foods.

          Generally, foods which  are harder to digest,  or which are  higher in

          protein are 'heavier'  than those which are  not. Animal products  are

          heavier than plants. Foods high in carbohydrate (candy, bread, starch)

          are  heavy. However, the 'heaviness' of  foods is not directly related

          to the amount of calories.

                                           1318

                          Whatthismeansis thatforvarious reasons,theheaviness of

          food  in your  diet will affect  your magical experiences.  You may be

          able  to increase your psychic receptivity  ('energy level') by eating

          lighter foods, or  by eating less. Conversely, emphasizing heavy foods

          in your diet, or eating  larger helpings, may help to 'bring  you down

          to earth' should you 'rent the veil'  too much. These are generalizat-

          ions,  of course, and it may  take a number of  days of dietary change

          before  you notice  much  effect. I  do not  advocate  radical dietary

          changes, excessive fasting,  or malnutrition. Your good  health is far

          more  important  in  magick than  any  temporary effect  you  get from

          prolonged starvation. A change in diet will sometimes only

          produce  a temporary  effect, until  the physical  body adapts  to the

          change. Healthy natural foods and  lifestyle make it easier for  us to

          be  healthy, but  ultimately, good  health is  a mentual  quality (at-

          titude).

 

          THE FOUR-FOLD BREATH

 

                          With physicalexercise too, moderation isadvised.  (You

          should  be cautious, or  not attempt it  if you have  a respiratory or

          heart  condition. Check  with your  physician if  in doubt,  and don't

          overdo.) One of  the most useful physical  exercises is pranayama,  or

          controlled  breathing (actually a  type of  hatha yoga  exercise). For

                                           1319

          this and any other calesthentics or  hatha yoga which you might choose

          to do  a 'kitchen timer'  is suggested (many of  these aren't accurate

          for under three minutes, but are helpful for longer periods).

                                           1320

                          Themain purposeofpranayama isto relaxthe bodyand mind.

          There are many kinds of pranayama, but a simple one called the 'four--

          fold  breath' will suffice. This consists  of four short quick inhall-

          ations, then  four short  quick exhallations; then  repeat, continuing

          until the allotted time is used  up. It will take about 1 1/2  seconds

          for  the  four inhallations,  and  about 1  1/2 seconds  for  the four

          exhallations; or about  3 seconds for the complete in-out cycle ('rep'

          for repetition). There  should be  no strain of  any kind during  your

          pranayama. You  will probably notice a  slight dizziness, particularly

          at  first, since  the effect  of pranayama  is to  hyperventilate. Try

          sitting back in a chair with your eyes closed when you  do your prana-

          yama.  Begin a minute a day for  the first week and gradually increase

          up to about five minutes a day. If you do the pranayama befor

          your magical activity, it will help you to get 'into the mood'.  It is

          also an excellent  aid to relaxation and  tension release.   Pranayama

          should not  be done during  heavy air  pollution. Other exercises  you

          might consider are hatha yoga, calesthentics, walking or jogging.

 

          REVIEW QUESTIONS

 

          1) What is a chakra? List them.

          2) Name the three major nadies. Which nadi is hot?

          3) What is pranayama?

                                           1321

 

          BOOK LIST

 

          Arthur Diekman, The Observing Self.

          W.Y. Evans-Wentz, Tibetan Yoga and Secret Doctrines.

          Sandra Gibson, Beyond the Mind.

          King and Skinner, Techniques of High Magic.

          Swami Sivananda, Kundalini Yoga.

          John Woodroffe (pseud. for Arthur Avalon), The Serpent Power.

 

          ========

          Phil Hansford, 4/88

          Mysteria

          (818) 353-8891 (modem)

          P.O. Box 83

          Tujunga, CA 91042

                                           1322

          Copyright (c) 1988 by Phil Hansford. This article is

          is licenced for free non-commercial distribution only.

 

          ----------------------------------------------------------

 

          ** MAGICK 6 -- THOUGHTFORMS AND SPIRITS **

 

                          Although there are hundredsof kinds of divination, the

          principle ones are  astrology, geomancy, the tarot,  the I Ching,  and

          direct psychic  means (especially  clairvoyance).  True  divination is

          more than  a mechanical system,  for it  implies true psychic  interp-

          retation (receiving). Some  form of divination is often used in magick

          ritual to communicate with

          the entity invoked.

                          Sincedivination operatesthroughthemind,itisaffectedand

          biased by the  mind. Our attitudes and  fears may alter  it. Sometimes

          results are very detailed,  and accurate -- but not always.  Often the

          future  is plastic and  changeable anyway, and  the use of  magick may

          alter the result.  Thus divination shows tendencies only, which may be

          helpful, but must not rule us.

 

          DEVELOPING CLAIRVOYANCE

 

                                           1323

                          It ispossible toimprove yournatural abilitywith clair-

          voyance through  practice. A good  start might be to  look around you,

          then  close your  eyes and try  to picture your  surroundings. This is

          also  good exercise for visualization. And  visualization is an essen-

          tial talent  in magick. Open your eyes  again and check your accuracy.

          Then close your eyes and try it

          again. When you  use your  physical eyes,  look at  everything like  a

          child seeing it  for the first  time. Let the  vividness of color  and

          form burn into you, until everything takes on a veritable glow. Try to

          capture that  glow  when you  close  your eyes  now and  picture  your

          surroundings. It's just a simple step to extend what you see with your

          eyes closed  into what you remember  seeing in the next  room, or what

          you *imagine*  seeing in the  next building, the  next city,  even the

          other  side of the world. Don't  expect perfect results, especially at

          first.  Just try  to  be even  partly right.  Another  exercise is  to

          picture a clock face, and thereby tell the time

          clairvoyantly.

                                           1324

 

          THE AURA

 

                          Underthe rightconditions,it ispossible toclairvoyantly

          observe  a colored  light around other  people. This  is known  as the

          'aura'.  Sometimes the aura is seen as multi-colored emanations around

          the person, built  up of various differently colored layers and zones.

          Although many

          occult dabblers claim to be able to see the aura easily and under many

          varied conditions, I seriously doubt that they do.   There are optical

          illusions and qualities  of sight which can  sometimes trick one  into

          thinking he  sees what he does not  see. In this area,  the quality of

          sight known as after image is especially pertinent. Do  this: stare at

          any solidly colored bright object for a few moments. Very intense red,

          green, or  blue are especially good for this. Now look away at a white

          surface and you  will see a phantom image  of the object in  its comp-

          lementary  color (a  red object  will show  green, a blue  one orange,

          etc.).    If the bright object is in front of a light surface, you may

          observe a fringe of complementary color

          around the object after a few moments. This is all very normal, and is

          used  by some  magical  groups as  an aid  to  visualization sometimes

          called 'flashing colors'. Some silly people will stare at other people

          in the  same way. And when  they see the  after image of  the person's

          clothing,  they think they are seeing  his aura. What is more, various

                                           1325

          meanings have been attributed to the colors of the aura. A psychic who

          can  see the  aura is supposed  to be  able to  determine that persons

          emotional state. Thus  psychic frauds can have  a marvelous time  with

          auras.   One deluded  psychic taught  a class I  attended in  which he

          performed instant psychoanalysis on the

          basis  of the  supposed aura.  It  was obvious  that  he was  actually

          observing after images from the students clothes!

                          Thisbrings usto thechart ofaura colorson thenext page.

          It is a general guide, based mostly on Theosophical material.  Various

          groups  may attribute different meanings to the colors.  The colors we

          show  on the  chart are  emotional in  nature; useful  if you  plan to

          create an artificial elemental or do healing.     Surrounding yourself

          with  a particular  color will  tend to  produce the  specific psycho-

          logical  effect described  in the  chart.   That quality  of color  is

          useful in magick ritual.

 

                                           1326

 

 

 

 

                                  COLORS OF THE AURA

 

          BLACK   malice

                                  dark gray       depression

                                  pale gray       fear

          BROWN   materialism

                                  muddy gray      selfishness

                                    or

                                  dull rust

          RED    energy

                                  bright red      anger and force

                                  dirty red       passion and sensuality

                                  dull red        selfish love

                                  rose            unselfish love

          ORANGE  pride

                                  orange cloud    irritability

                                  bright orange   noble indignation

          YELLOW  intellect

                                  yellow-green    low intellect

                                  earthy yellow   selfish thought

                                           1327

                                  lemmon          high intellect

                                  bright gold     logical thinking

                                  brt. red-yel.   spiritual thought

          GREEN   empathy

                                  gray-green      deceit, jealously

                                  greenish-brown  jealousy

                                  emerald green   unselfish resourcefulness

                                  foliage green   sympathy & empathy

                                  brt. apple-grn  strong vitality

                                  brt. turquoise  deep sympathy & compassion

          BLUE   devotion     (religious feeling)

                                  gray-blue       fetishism

                                  light blue      noble spiritual devotion

                                  dark blue       religious feeling

                                  brt. lilac-blu  lofty religious idealism

          VIOLET  spiritual                       psychic & spiritual

                                                    faculty

          WHITE   purity/protection

 

                                           1328

          THOUGHTFORMS AND SPIRITS

 

               Whenever  we concentrate  our  thoughts, we  draw psychic  energy

          together.   This is  called a  thoughtform.   Usually the  energy dis-

          sipates  as soon as we break the  concentration, but it is possible to

          purposely  concentrate  energy  in  this way,  producing  very  strong

          thoughtforms.  Such thoughtforms are

          vortexes or centers of psychic energy.  They  can exist as entities by

          themselves,  at least  for  a while.   They  are  basically inanimate,

          non-thinking forces.  Talking to one is about as logical as talking to

          a chair.  In this way, thoughtforms are similar to elementals, ghosts,

          and  spirits.   All of  these psychic  entities consist  of a  psychic

          energy vortex  which could be described  as a localized field  or as a

          discontinuity of the physical world.

               Psychic entities  respond to  certain electrostatic and  magnetic

          fields,  and to  other energy  vortexes. That  is why they  respond to

          magick  ritual. Someday, we may accomplish  the same thing with elect-

          ronic  machines. Psychic  entities are  sometimes able  to affect  our

          thought processes.

               Thoughtforms, elementals, and ghosts  are usually not very smart.

          If they display any  intelligence at all, it is limited.  They are the

          morons  of the  spirit world.   Their  behavior is  usually automatic,

                                           1329

          repetitive, robot-like (just  like some people).   We see that  artif-

          icial elementals

          are little  more than  astral robots.   Spirits and  deities are  more

          intelligent and volitional.

 

          DIRECTED ATTENTION

 

               Your  mind  follows  your  attention. Wherever  you  direct  your

          attention, there will  your thoughts go too. By directing attention to

          a specific place or purpose you *focus* mental energy upon it.

               For  example: you're  having lunch  in a  cafeteria crowded  with

          people. It is a large place, and everyone there is talking at once, so

          that  the room is a  constant jumble of noise.  You happen to notice a

          man accross  the room; he reminds you of someone. All at once he drops

          his fork and you hear it hit the table. But would you have noticed the

          sound of his fork if  you had not been  looking? No. Only by  focusing

          your attention there were  you able to pick out that  individual event

          and associated sound.

                                           1330

               It is a dark night.  You are walking and the only light  you have

          is from the flashlight you hold in your hand.  As you move  the flash-

          light around, the  beam of light from it directs  your attention first

          one way then another. Now, the mind is something like  that flashlight

          in the  dark. And by  directed attention,  you point the  mind to  one

          place or another. As with that flashlight beam, you see where the mind

          is pointed; nothing more. The rest is 'noise'. And so  we could define

          mental noise as anything not focused upon. In another way, noise could

          be considered as negative emotions, attitudes, and thoughts which make

          it more difficult to direct the attention.

               Your emotions  follow your  thoughts quite easily.  Your emotions

          are  not YOU, but are rather reactions  prompted by your model and ego

          -- like  a performance or  an act,  while the real  you watches.  In a

          similar way, directing your  attention toward a specific emotion  will

          cause you to

          experience that emotion.

 

          VISUALIZATION EXERCISES

 

                          Visualimagination andconcentration areveryimportant in

          magick. Here are some exercises to help in your development...

                                           1331

                          A. Close youreyes and visualize asingle digit numberas

          clearly as you can. Then  a two digit number, then a 3 digit one. Hold

          the visualization  in front of your 'inner eye' for about two minutes.

          Repeat with a letter or a word.

                          B.Visualize abrightlycolored greencircle orspot. Again

          hold the  visualization for two  minutes. Try  again with a  different

          color.

                          C.Visualizein succession,eachone ofthetattvic symbols,

          in their proper color. Hold each symbol for at least two minutes.

                          D.Look through atarrot card deckand pickout several of

          your favorite cards. Then, after briefly studying a card, visualize it

          vividly in detail. Hold the visualization for at least two minutes. Do

          this for each card you selected.

                  E. Repeat the above visualization exercises with

          your eyes open.

                                           1332

 

          REVIEW QUESTIONS

 

          1) What is the aura?

          2) What is a thoughtform?

          3) How can you develope clairvoyance?

 

          BOOK LIST

 

          Annie Bessant and Charles Leadbeater, Thought Forms.

          W.E. Butler, How to Develop Clairvoyance.

          J.H. Brennan, Astral Doorways.

          Piero Ferrucci, What We May Be.

          Kilner, The Human Aura.

          Swami Panchadasi, The Human Aura.

          A.E. Powell, The Etheric Double.

          Harold Sherman, How to Make ESP Work for You.

 

          ========

          Phil Hansford, 4/88

          Mysteria

          (818) 353-8891 (modem)

          P.O. Box 83

                                           1333

          Copyright (c) 1988 by Phil Hansford. This article is

          is licenced for free non-commercial distribution only.

 

          ----------------------------------------------------------

 

          ** MAGICK 7 -- BASIC RITUAL **

 

                  'The first part of every ceremony is the

                  banishing; the second the invoking.'

                             (--Crowley, Magick, p. 104)

 

                          Itmay besaid that ritualis thevery heartof magick. For

          it is through ritual that we  achieve our magical results. Ritual is a

          magical  procedure  or  ceremony we  perform  in order  to  change the

          environment.  Usually we think of ritual  as bearing on active magick,

          although certainly, it  can also affect passive magick. Most often the

          change achieved is subjective (it may  be subtle) and in the  physical

          world. Outsiders may put them down to coincidence, but the effects are

          very real. Magical goals for a ritual should not be taken lightly.

                          Thesuccessfulpracticeofmagick dependsuponstrongbelief.

          The simplest  ritual of  them all  must be belief  itself. If  you can

          believe in your desired results strongly enough, that act is a magical

          ritual which will achieve your results. Even a very  complex ritual is

                                           1334

          no more effective  than strong belief. There are aids to concentration

          which  may help.  Thus  in *creative  visualization*, imagination  and

          controlled breathing are brought into play.

                                           1335

 

          CREATIVE VISUALIZATION

 

                          Whenyouwanttomagicallyachievesomething,first pictureit

          clearly in your  mind. The more  deffinite and specific  your idea  of

          what it  is the better. Picture  yourself having it or  doing it. Vis-

          ualize it as vividly and as intensely  as you can and hold it in  your

          thoughts for a few

          moments. Concentrate on it intensely (it may help to hold your breath-

          ). Feel the energy of desire welling up inside you. Then suddenly feel

          the image or desire released from your mind. Feel the energy filtering

          through the image and intensifying it, as if the image is a 'stencil'.

          Imagine the

          energy exploding  out from you into the macrocosm in all directions at

          once, and  feel the universe 'tilt' as it reacts to the force. (At the

          same time  it may  help  to release  your breath  suddenly). Feel  the

          energy draining from you.  Finally, *believe* that your  purpose *has*

          been accomplished; that it

          HAS HAPPENED, perhaps saying something such as "so mote it be", or "it

          is done".

 

          THE BASIC PARTS OF A RITUAL

 

                                           1336

                          Often ritualsare more formalthan theabove, but anyfull

          magick ritual  must always reduce  to these stages  -- 1)  imaging; 2)

          building; 3)  firing.  Sometimes a  ritual must be  repeated every day

          for a while to achieve difficult results or to overcome weak belief.

                                           1337

 

          THE MAGICK CIRCLE

 

                          Often animportantpartofformal ritualisthemagickcircle.

          Medieval magicians  considered the circle essential,  and placed great

          emphasis  upon its exactness.   Elaborate  designs were  invented with

          many layers of complex  symbols and words. It was very  important that

          the circle

          be completely  intact with no breaks in it. The magician and any other

          participants stand in  the circle during ritual. The ritual began with

          a banishing of evil  forces (using the lesser ritual  of the pentagram

          for example) to keep them outside  the circle. Today, circles are made

          on the floor with chalk  or paint, rock salt, or a  rope. Whatever its

          form, the  circle is still an important part of magical protection for

          the magician. This is especially  important for aversive entities  and

          purposes. The  circle also helps in focusing  the energy of the ritual

          toward its purpose,  that is, it keeps it contained until the magician

          is ready to release it. Of course, the magick circle is basicly only a

          symbol, but  it may eventually  be possible  to supplement the  circle

          with electronic equipment for a

          similar  purpose.  We are  researching  the  practicality of  electro-

          staticly charged Faraday shields.

 

          ARTIFICIAL ELEMENTALS

                                           1338

 

                          An artificial elemental isuseful for certain tasks: 1)

          invisible  watcher and observer, telling you  what it sees; 2) psychic

          guard; 3) it can  be used in healing; 4) it is  helpful in other ways.

          Ophiel calls the artificial elemental a 'familiar'. Producing your own

          artificial elemental is fairly easy.  YOU MUST ASSUME THAT THE ACT HAS

          PRODUCED RESULTS, EVEN IF  YOU DO NOT IMMEDIATELY OBSERVE THEM.  It is

          entirely possible to produce one of these little beasties and not know

          it (not being clairvoyant enough to

          observe it directly).  Therefore, and this is  a general principle  of

          any  magick, never ignore forces you have set into motion. Even though

          you may not see the elemental, you may nevertheless 'feel' it.

                          WARNING-- Donot useartificial elementalsfor anykind of

          aversive magick  at this point; they  can be nasty little  critters to

          get rid of. Should you have to eliminate one of them which you created

          in error, you  must re-absorb it back into yourself through your will;

          or in some cases you can 'exorcise' it.

 

          HOW TO CREATE AN ARTIFICIAL ELEMENTAL

 

                          You cancreate your own artificialelemental for various

          purposes. An artificial elemental is basically a thoughtform which has

          been  strengthened with emotion. Refer to  the aura color chart in the

                                           1339

          previous lesson  and decide what  color to  make the elemental,  based

          upon  your intended purpose. Apple green  is a good choice for general

          purposes.

          Then  decide on  a shape  or outline.  Do you  want your  elemental to

          resemble some sort of animal? A simple circle or cloud is a good place

          to start. With  this in mind you can use ritual to create your elemen-

          tal.  Creative visualization  is good  for this. Visualize  it glowing

          before you. A darkened room is helpful for this.

                          Communicatewithyourelementalwith telepathy,bytalkingto

          it,  or  with creative  visualization.  Your  artificial elemental  is

          closely  linked  to  you and  your  subconscious attitudes.    It will

          generally not  do things  you think  it cannot do.  As in  any magick,

          results relate  to effort  and belief.  Another way of  looking at  an

          artificial elemental is  as an aspect of your personality (sub person-

          ality) which has been detached from you.

 

          INVOCATION

 

                          Formalritual usually involves the invocation (ritually

          calling up)  of a god  or goddess,  spirit, or other  entity. In  this

          sense, magick  is somewhat similar  to pagan religion  and witchcraft.

          However, we  consider  magick  ritual a  technique,  not  a  religion.

          Worship need not be involved.

                                           1340

          Sometimes the invocation of an entity creates an artificial elemental.

                  Crowley says there are three different kinds of

          invocation --

                  1) Devotion to the entity (as in the Bhakti yoga of

          the Hare Krishna sect; the Faustian devil pact).

                  2) Ceremonial invocation -- usual method of the

          middle ages.

                  3) Drama -- usually needs more than one person (as in

          a mass).

                                           1341

                          Becauseof themicrocosm-macrocosmidentity,whenyouinvoke

          the gods, you are invoking  aspects of yourself. Jung has  referred to

          the gods as primitive archetypes.   This makes it sound like spiritual

          entities are  illusions. But in fact  the microcosm-macrocosm identity

          does not  discredit the  gods and goddesses.  It instead helps  to il-

          lustrate our relationship to the cosmos.

 

          >>CAUTIONS<<

 

                          1.Balanceis importantinmagick. Varytheentities invoked

          in order to keep your personality in balance.

 

                          2. Oftenas nota ritualmay produce side-effects,usually

          something similar to, though not exactly the desired goal. If the true

          goal is delayed  (as sometimes happens)  we may see  the side  effects

          first. And if for some  reason the goal is  not achieved at all  ('mi-

          ssing the target')  the side effects may  be pronounced. Examples:  1)

          You use magick  ritual to hurry shipment of  an anticipated package in

          the mail. Side effect -- the next day an unexpected package (the wrong

          one)  arrives instead. 2)  You use  magick ritual  to cause  a certain

          person to phone you. Side effect -- for several

          days all sorts of people phone you...The sides effects will not affect

          you (or anyone else) adversely unless that is what you inwardly want.

                                           1342

                          3.We maysaywith certaintythat"something alwayshappens"

          when  we perform  a magick  ritual. But  like everything  else, magick

          follows  the 'law of results'. This  means that results require effort

          of some kind.  And if you don't  work hard enough at it  you don't get

          results. Difficult goals have  greater resistance (magical inertia) to

          overcome. If the ritual doesn't produce the desired results there is a

          good chance that  the reason for the  failure is within oursleves.  Be

          certain there is  no contradiction between your model and your magical

          goals. Sometimes self doubt and mental

          contradictions  (wanting and not wanting at  the same time) may inter-

          fere. The  first step in magick  is to re-program your  model. And, of

          course you  can help your magical  results by working on  the physical

          level toward  your goals. Don't expect  them to fall into  your lap by

          themselves.

                                           1343

                          4)A peculiarqualityofmagickis timedisplacement.Results

          of a ritual are not  usually instantaneous. There is often a  delay of

          12 hours or more. Difficult tasks  or weakly performed ritual are more

          likely to be delayed. In most cases  a slight delay is alright, and it

          gives us  time to get used  to the comming changes.  And sometimes the

          effects of a ritual

          appear to extend to before the ritual was performed!

                          5)Because of theway magick works,a ritualmay create an

          emphasis  in what  is sought,  and a  de-emphasis in  everything else.

          Balance  is  therefore important  here.  Once  the magical  result  is

          achieved it may be 'bound'  to you and difficult to get  rid of should

          you later decide to do so.

          Example: You use a magick ritual to help you find and buy a new house.

          Years  later when you  decide to  sell it,  you are  unable to  do so.

          Consider your magical  goals wisely so  you dont  get stuck with  som-

          ething  you don't really  want. Note that  theory says you  can always

          unbind through ritual what was bound to you...theory says.

                          6) Sometimesthe environmentappears to reactagainst the

          magick after the results are achieved. This is particularly noticeable

          in  using magick to  affect the weather  (and the main  reason why you

                                           1344

          should  NOT use  magick  to affect  the  weather). For  example...Your

          performance  of a ritual to produce a  sunny day produces a sunny day.

          The next day is sunny, alright, but the rest of the month is  cold and

          overcast. Here  the weather seems  to react to  the magick in  the op-

          posite  way to re-establish its natural  balance. It is something like

          pushing a pendulum to one side and releasing it -- the pendulum swings

          to the other side. To quote

          Emmerson  -- "For everything you gain  you lose something...". I don't

          know that  this is always true  in magick, but it  does illustrate the

          point. And another  reason not to use magick to  affect the weather is

          that it might foul it up in other parts of the country (world??).

                          7) Finally,magickritual(orany magickoroccultism)isvery

          dangerous for the  mentally unstable. If you  should somehow 'get  out

          too  far', eat 'heavy foods' as  previously discussed (lesson on chak-

          ras)  and  use  your religious  background  or old  belief  system for

          support. But remember too, that wierd  experiences are not necessarily

          bad experiences.

                                           1345

 

          REVIEW QUESTIONS

 

          1) What is creative visualization?

          2) List the basic parts of a ritual.

          3) What is invocation?

 

          RESEARCH TOPICS (for independent study)

 

          1) Examine the differences between western magick and oriental

             magick.

          2) How do medieval grimoirs follow the basic ritual pattern?

          3) Research and design your own formal ritual.

 

          BOOK LIST

 

          P.E.I. Bonewitz, Real Magic.

          David Conway, Magic: an Occult Primer (or Ritual Magic).

          Aleister Crowley, Magick in Theory and Practice.

          Denning and Phillips, Creative Visualization.

          Ophiel, Creative Visualization.

          A.E. Powell, The Astral Body.

          ________, The Mental Body.

          Joseph Weed, Wisdom of the Ancient Masters.

                                           1346

          Julian Wilde, Grimoire of Chaos Magick.

           ========

          Phil Hansford, 4/88

          Mysteria

          (818) 353-8891 (modem)

          P.O. Box 83

          Tujunga, CA 91042

                                           1347

    sacred-texts |  Web | Powered by Sponsored Links:
Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com




          Copyright (c) 1988 by Phil Hansford. This article is

          is licenced for free non-commercial distribution only.

 

          ----------------------------------------------------------

 

          ** MAGICK 8 -- HEALING AND BANISHING **

 

                          Psychic or spiritual healingis a human potentialwe all

          possess.  Some people  are  especially good  at this.  It  is probably

          easier to heal someone else by occult means than yourself. In addition

          to healing in the presence of the person, there is 'absent healing' in

          which the healing

          occurs  at a  distance.  Note that  there are  some who  maintain that

          influence on another person without his specific knowledge and permis-

          sion (yes, even  in healing and helping) is black  magick. (After all,

          everybody is living according to his own true will, so that healing or

          helping someone without permission is affecting  his will). This means

          it is important to tell the person  what you are planning to do and to

          ask his permission. The theory of psychic healing is that sickness  is

          characterized (although  not necessarily  caused) by a  deficiency and

          imbalance of vital  energy. Psychic healing transfers  energy from the

          healer to the  sick to repair and rebalance his  energies. If an inept

          healer overdoes the  process, or if he doesn't take  the precaution to

          'disconnect' himself afterwards, he may find himself

                                           1348

          becoming  sick due  to  energy drain  and a  linkage  to his  subject.

          Similarly, the healer should always be in a good state of health or he

          could unintentionally transfer his illness to the subject.

                                           1349

                          Thebasicmethods ofpsychichealingare: 1)creativevisual-

          ization, 2) prayer,  3) ritual. Creative visualization  is one of  the

          easiest techniques. Mild illness may  yield to only one or  two treat-

          ments; serious  ills will require  many treatments over  time. Psychic

          healing should always  be combined with medical care and treatment. It

          does not replace

          doctors, medicine,  or hospitals, since different  levels (worlds) are

          involved.  In creative  visualization, we  visualize the  person being

          well. It may be helpful to utilize the appropriate color from the aura

          chart (such as bright apple-green, rose pink, or white) sent as a beam

          to the person  or as a  cloud surrounding him.  This technique can  be

          extended to include a simple kind of yoga in which we feel energy sent

          as we  exhale explosively; the  energy sent either  via the  breath or

          from one of the chakras such as the solar plexus.  Sometimes in absent

          healing it  is helpful  to arrange  a time  for treatment  in advance,

          asking your subject to be in a receptive state of mind and to sit back

          and close his eyes.

 

          THE BANISHING RITUAL

 

                          Oneofthemost basicanduseful ceremonialritualsof magick

          is called the *banishing ritual*, or lesser ritual of the pentagram. A

          pentagram (or pentacle) is a five-pointed  star with the point up. The

                                           1350

          banishing ritual is helpful in psychic protection and healing since it

          forms a protective barrier against malevolent forces. The psychic

          barrier it  creates can  be made  to permit entry  of desired  (const-

          ructive) forces and the exclusion of negative ones.  Thus, the banish-

          ing ritual is an essential first step in almost any formal full magick

          ceremony.  The ritual  requires that  you use  a magical  implement or

          "weapon", such as a

          ceremonial  knife, wand, or simply point  your index finger, to "draw"

          the pentagram in the air  at each of the cardinal points  (four direc-

          tions). Also, you  will be chanting ('vibrating') some Hebrew names of

          God.

                                           1351

                          Holdingyour magicalweaponand facingeast,extend yourarm

          out straight in front  of you. In  this ritual you  will use the  full

          sweep of  your arm to draw the pentagram in  the air. Follow the desc-

          ription below by beginning at the lower left and sweeping your magical

          weapon up toward the

          right, etc. as  shown. Do not  bend your  arm at the  wrist or  elbow.

          While you do  this, visualize  the lines  and eventually  the star  as

          vibrant white, floating  in the space before you.   You are projecting

          energy to  do this, and the  result will be a  gleaming 5-pointed star

          floating in  the east; visualize this  as vividly as you  can. Now you

          will energize it further

          by piercing  the center of it  with your magical weapon  and vibrating

          (speaking  slowly in  a  slightly lower  than normal  pitch, remember)

          "Yod-He-Vau-He".

 

          =============================================

                  -- DESCRIPTION --

 

          Approximate points on a round clock face --

          1. Begin at 7:30 position.

          2. Point to 12 oclock position.

          3. Point to 4:30 position.

          4. Point to 10:30 position.

          5. Point to 2:30 position.

                                           1352

          6. Return to 7:30 position.]

 

          =============================================

 

                          Thenturn slowlytothe nextcardinal pointinsequence, and

          as you do  so, with your arm still extended in front of you, visualize

          a white line connecting around to the  cardinal point. Trace a similar

          pentagram with the appropriate words and following the same procedure:

                  South -- Adonai Tzaboath

                  West  -- Eh-Ei-He

                  North -- Agla.

          Now complete  the white line drawn  back to the center  of the eastern

          pentagram. Note that the cardinal points must be followed  in a clock-

          wise order, and the pentagram must be drawn in the manner illustrated;

          to do otherwise would change the function of the ritual. The result of

          all  this should be a large  bright white pentagram visualized hanging

          in mid-air

          at each  of the four directions,  all tied together by  a bright white

          line. You could  now, for example, visualize the pentagrams moving out

          to the circumference of your home, thereby protecting all within.

                          Thereisalsoa somewhatsimplifiedversion ofthisritual in

          which the pentagram is traced only once overhead and then is energized

          with one of the four names, such as "Eh-Ei-He". Oftentimes the simpli-

                                           1353

          fied  version is  sufficient,  but naturally  the effect  of  the full

          version is more

          complete.

                          One ofthe primaryusesof thisritual istoward offpsychic

          attack --  that  is, when  another is  (consciously or  unconsciously)

          attempting to  harm you, cause  sickness, accidents, bad  dreams, emo-

          tional  upset, or  to force  you  to do  something against  your will.

          Fortunately this doesn't  happen very often. The world of the magician

          is fairly safe for the  pure of heart. Psychic attack usually  depends

          upon vulnerabilities.  If you are  not vulnerable  you are safe.  Thus

          unificaition with the  true will is the  greatest protection possible.

          And the use of the banishing ritual is never hurtful. You can even use

          it to hold off negative aspects of

          yourself.

                          Otherformsofprotection sometimeshelpful(depending upon

          one's model) are recitation of the 'Lord's Prayer', the 23rd, and 91st

          Psalms.

 

          REVIEW QUESTIONS

 

          1) What is a pentagram?

          2) What is psychic healing? List the basic methods.

          3) What is the banishing ritual? Why is it used?

                                           1354

 

          BOOK LIST

 

          Dion Fortune, Psychic Self-Defense.

          ________, Sane Occultism.

          Adeliade Gardner, Vital Magnetic Healing.

          Max Heindel, The Vital Body.

          Ernest Holms, The Science of Mind.

          Mouni Sadhu, Theurgy.

 

          ========

          Phil Hansford, 4/88

          Mysteria

          (818) 353-8891 (modem)

          P.O. Box 83

          Tujunga, CA 91042

                                           1355

          Copyright (c) 1988 by Phil Hansford. This article is

          is licenced for free non-commercial distribution only.

 

          ----------------------------------------------------------

 

          ** MAGICK 9 -- ASTRAL PROJECTION **

 

                          Astral projection (OOBE,out of thebody experience) isa

          popular  area of occult literature; for  traveling to see other worlds

          and places  while  the physical  body  sleeps or  is entranced  is  an

          exciting  notion. Astral projection is not dangerous. It is as safe as

          sleeping.  Most  dreams are  probably unconscious  astral projections,

          anyway. Although there has

          been  quite a  bit written on  the subject, astral  projection is dif-

          ficult for many people. The main  difficulty is the tendency to forget

          dream  consciousness  upon   awakening.  Accordingly,  the  successful

          practice of astral projection requires work.

                          Modernpsychologydiscounts theideaofactual OOBE(thatthe

          spirit  temporarily vacates the physical body).   However, the idea is

          very ancient. The Tibetans have an entire system  of yoga (dream yoga)

          based upon astral  projection. And here we  have an important  assump-

          tion: you are involved  in an OOBE (at least to a degree) whenever you

          dream. What  sets it apart from a full OOBE is your hazy consciousness

                                           1356

          during the experience  and poor recall afterwards.  Many people forget

          most of their dreams completely. Learning astral projection requires a

          kind of inner mental clarity and alertness.

                          Dreamsare adoor to thesubconscious whichcan beused for

          psychological  and spiritual insight,  and sometimes for precognition.

          Dream  content is  influenced by  external sounds and  sensations. For

          example, a loud external noise (such as a train) will likely appear in

          your dream (if it doesn't wake you up!). Dreams are also influenced by

          events of the previous day, by  your moods, and by suggestion.  Every-

          one  normally dreams 4 or  5 times a night (about  every 2 hours). The

          longest dreams  occur in the  morning. Everyone  dreams. You are  more

          likely to remember  the details of your dream when  you first wake up.

          By keeping a dream diary  you will improve dream recall.  Have writing

          equipment or  a tape recorder at your bedside for this purpose; also a

          light which isn't too bright. Suggest to yourself several times before

          you go to sleep, "I will  awaken with the knowledge of a  dream." Then

          when you do awaken, move quietly (sometimes

          just turning over  drives the idea away).  Remember first, then  write

          the dream down, and then add as many details as possible. The next day

          check for objective facts and expand if you  can (by remembering 'what

          happened before that'). Once you start remembering your dreams in this

          way, it will become easier to do so. (If you are unsuccessful at this,

          and  *really* want  to  remember your  dreams, you  could  arrange for

                                           1357

          someone to sit  by your bedside all  night long with  a dim light  on.

          Then when he sees your  eyes moving back and forth -- rapid  eye move-

          ments,  a sign you are dreaming -- he can wake you and ask for a dream

          report.)

 

          FORMS OF ASTRAL PROJECTION

 

                          Astralprojection maybesubdivided intothree basictypes:

          mental projection,  astral projection (proper) and etheric projection.

          And  your OOBE may  shift between them.   Mental  projection is really

          simple clairvoyance ('remote viewing'),  and 'traveling in your mind'.

          Imagination  plays a key role. The  experience of mental projection is

          not particularly vivid, and you will more likely be an observer than a

          participant. Nevertheless, mental projection  is an important 'way in'

          to astral projection proper.

                          Duringmentalprojectionandastralprojection youareableto

          travel through solid  objects, but are not  able to act directly  upon

          them  or to move them (if they are in the physical world). This is not

          true  during etheric  projection.  Whether it  is simply  subconscious

          expectation,  or whether  it  is a  true etheric  projection  which in

          theory means that part  of your physical body has  been relocated with

          your  projection  (the  etheric or  vital  part) may  be  difficult to

          determine.  Etheric projections generally  travel at or  very near the

                                           1358

          physical  world. There are even cases  reported (very, very rare ones)

          in  which the entire physical body  is transferred to another location

          (teleportation),  or cases in which the  physical body exists and acts

          in two separate places at once (bilocation)!

                          But ourprimary interestis astral projectionproper, and

          mental projection to a lesser extent. Astral and mental projection are

          not confined to the  physical world. Travel  in the mental and  astral

          realms is  feasible, and often  preferred. Nor  are astral and  mental

          projection restricted to the realm of  the earth (you could even go to

          the moon and planets).

 

                                           1359

          STATES OF CONSCIOUSNESS

 

                          The electricalactivity ofthe brainhas beenobserved and

          classified with EEG  (electroencephalograph) equipment; signals picked

          up from the scalp by electrodes, then filtered and amplified,  drive a

          graph recorder.  Brain  activity has  been found  to produce  specific

          ranges for

          certain basic states of consciousness, as indicated in 'hz' (hertz, or

          cycles/vibrations per second):

                  delta -- 0.2 to 3.5 hz (deep sleep, trance state),

                  theta -- 3.5 to 7.5 hz (day dreaming, memory),

                          alpha-- 7.5to 13 hz(tranquility, heightenedawareness,

          meditation),

                  beta  -- 13 to 28 hz   (tension, 'normal' consciousness).

          As you  can see, some  form of physical  relaxation is implied  in the

          alpha,  theta,  and  delta consciousness.  These  states  are in  fact

          reached through  deep breathing, hypnosis, and  other relaxation tech-

          niques. OOBE  occurs during these  states, and  delta is probably  the

          most important for it.

          The  problem is really,  as we  have said,  one of  maintaining mental

          awareness  and  alertness while  experienceing  these altered  states.

          Experimental subjects hooked  to an EEG do not show  a discrete change

          from drowsy to sleep; it is very gradual.

                                           1360

                          Atthe thresholdbetweensleep andwakingconsciousness isa

          drowsy condition known  as the hypnogogic state.  OOBE seems to  occur

          during  this state,  or a  variant of  it. By  careful control  of the

          hypnogogic state  (not going beyond it)  it is possible to  enter OOBE

          directly.

 

          BASIC TECHNIQUES

 

                          Mostmethodsofastralprojectionaremethodsofconditioning.

          Some form of  trance or altered consciousness  is always involved.  No

          one  ever projects consciously while fully  awake (some may think that

          they do). Although there are many techniques used to produce an astral

          projection,

          they boil down to ten of them. They all sort of overlap.

                                           1361

                          1) Diet-- Certain dietarypractices mayaid in OOBE,esp-

          ecially at first. These include fasting, vegitarianism, and in general

          the  eating of  'light' foods  as discussed  in  a a  previous lesson.

          Carrots and raw eggs are thought  to be especially beneficial, but all

          nuts are  to be avoided.   Over-eating should be avoided.  And no food

          should be eaten just before an OOBE attempt. If you intend to practice

          during sleep, for  example, allow  2 to 4  hours of  no food or  drink

          (except water) before  bedtime. In general, we see  here the same kind

          of dietary restrictions advocated for kundalini yoga.

                          2) Progressivemuscularrelaxation--This isoneofthebasic

          methods used  in hypnosis  and self-hypnosis. Physical  relaxation can

          assist  one in attaining the requisite  trance state. These techniques

          involve beginning at  the toes and tensing, then relaxing the muscles,

          progressively up the entire body.

                          3)Yogaand breath-- Yoga,mantra, andbreathing exercises

          similarly aim at  physical relaxation. The practice of  kundalini yoga

          is  particularly relevant,  since it  is concerned  with altered  con-

          sciousness. In fact  the arousal of kundalini requires a similar state

          of consciousness to

          OOBE.

                                           1362

                          4)Visualization --This involvesa typeof extendedclair-

          voyance or picturing of remote surroundings. If you can experience the

          feeling of being there, so  much the better.  Although  this technique

          is  essentially mental  projection,  it is  possible to  deepen mental

          projection into astral

          projection through  (you guessed it!) visualization.  Crowley taught a

          similar technique: a)  visualize a  closed door  on a  blank wall,  b)

          imagine a meditation symbol on the door, c) visualize the door opening

          and yourself

          entering  through it.  And J.H.  Brennan describes  similar techniques

          wherein  the door is shaped and colored like a tattva, or alternately,

          a chosen tarrot card is visualized and the student visualizes entering

          into it.

                          5) Guided imagery -- Inmany respects similar tovisual-

          ization. Except in this case, there is a guide (or perhaps a  voice on

          tape) directing you by  means of descriptions. As  with visualization,

          mental rather than astral projection is most likely.

                                           1363

                          6)Body ofLight --The oldGolden Dawntechnique. Imaginea

          duplicate (mirror image)  of yourself in front  of you. Then  transfer

          your consciousness and sensation to the duplicate ('body of light').

                          7) Strongwilling -- Sort oflike creative visualization

          experienced in the  present. That is you express your strong desire to

          project through your willpower while you visualize yourself doing it.

                          8) The Monroetechniques -- These are a series of steps

          developed by Robert Monroe: a) relax the body, b) enter the hypnogogic

          state, c) deepen the state, d) develope the senstation of 'vibration',

          e) separate  from the body.  The Monroe  Institute has developed  some

          cassete tapes which are claimed to help in this.

                          9) Dreamcontrol --This isone ofthe mostimportant tech-

          niques. It involves  becoming aware that you  are dreaming. There  are

          several ways to do this. Oliver Fox says to look  for descrepancies in

          the dream  to realize you are  dreaming. One occult student  I know of

          visualized a white horse which he could ride wherever he wished to go.

          After a  time, when the  horse appeared in  his dreams it  was his cue

          that he was actually dreaming/projecting.  Don Juan tells Castaneda to

          look at his hands while he is  dreaming. And even the tarot and Cabala

          may be used as dream signals.

                                           1364

          Another method is to tell yourself each night as you go  to  sleep, "I

          can fly"; then when you  do, you will know you are dreaming.  Once you

          know you  are dreaming you can control your dream/OOBE and go anywhere

          you  want.  Repetitive  activities  will also  likely  influence  your

          dreams.  For example, if you are on  an automobile trip and spend most

          of the  day driving, you will  probably dream about driving.   You can

          condition yourself to be aware you are  dreaming by doing a repetitive

          activity many times (walking across

          the room or a  particular magick ritual, for  example). Then when  you

          dream about it, you will know you are dreaming.

                          10)Dream expansion--Avariation ondream control.A dream

          may be  *extended* by imagining  it continuing from where  it was when

          you awaken.  Then it is  just a simple  step   to 'astral project'  by

          directing you 'dream'.

                          Althoughallthesetechniques
                                                   mayappearstraightforward,they

          all require effort. Astral projection is generally learned.

                          The astral worldis the "ghostland"into which onepasses

          after death. It is sometimes  possible to visit with the dead,  or you

          might be called upon to reassure and assist those who have just passed

          over  (died) or  those who  are consciously  projecting for  the first

          time. Many spirits,

                                           1365

          elementals  and ghosts exist in the  astral world. The magician should

          feel comfortable there. Tibetan belief is that through proficiency  in

          OOBE, you  no longer need reincarnate after death. The astral world is

          extremely

          changeable and subject  to your thoughts. Your  will can control  your

          movements in the astral world,  and if you seem to be  going somewhere

          non-volitionally  ('astral current')  it  is probably  your true  will

          causing  it  anyway.  You  might also  experience  heightened  magical

          ability while in the astral realm.

 

          [This is a popular subject, and there may be other  files online about

          it. Check  the MIND  file area  for OOBE.ARC.  This file  includes the

          following articles --

 

          MIAS.DOC.

          MONROE.DOC.

          OBEBOOK.AST

          OOBE.THR.

          TN.TXT.]

                                           1366

 

          REVIEW QUESTIONS

 

          1) What is the relationship between astral projection and

             dreams.

          2) What is mental projection?

          3) List the ten basic methods of astral projection.

 

          BOOK LIST

          H.P. Battersby, Man Outside Himself.

          Susan J. Blackmore, Beyond the Body.

          J.H. Brennan, Astral Doorways.

          Robert Crookall, The Techniques of Astral Projection.

          Denning and Phillips, The Llewellyn Practical Guide to Astral

               Projection.

          Oliver Fox, Astral Projection.

          Gavin & Yvonne Frost, Astral Travel.

          Celia Green, Out-of-the-body Experiences.

          Richard A. Greene, The Handbook of Astral Projection.

          Herbert Greenhouse, The Astral Journey.

          Jack London, Star Rover (historical occult novel).

          Janet Mitchell, Out of Body Experiences.

          Robert Monroe, Journeys Out of the Body.

          Robert E. Moser, Mental and Astral Projection.

                                           1367

          Muldoon and Carrington, The Projection of the Astral Body.

          Ophiel, The Art and Practice of Astral Projection.

          A.E. Powell, The Astral Body.

          D. Scott Rogo, Leaving the Body.

          J.M. Shay, Out of the Body Consciousness.

          Susy Smith, The Enigma of Out-of-the-body Travel.

          Brad Steiger, The Mind Travelers.

          Yram, Practical Astral Projection.

 

          ========

          Phil Hansford, 4/88

          Mysteria

          (818) 353-8891 (modem)

                                           1368

          Copyright (c) 1988 by Phil Hansford. This article is

          is licenced for free non-commercial distribution only.

 

          -----------------------------------------------------------

 

          ** MAGICK 10 -- CABALA **

 

                          Western magick isbased uponthe Cabala,a Jewishmystical

          traditon  first written down in 12th  and 13th century southern France

          and  Spain.   It was  oral  before that;  and it  contains the  "lost"

          knowledge of the  ancients, possibly going back  to Egypt and  before.

          The most important Cabalistic

          books are SEPHIR YETZIRAH (The Book of Creation), and  the ZOHAR (Book

          of  Splendor).  Through Cabalistic philosophy  we are able to classify

          and "pigeon-hole" all of existence.

                          The fourworlds are recognizedin theCabala, but theyare

          given Hebrew  names.   Thus  --  Assiah, physical;  Yetzirah,  astral;

          Briah, mental; and Atziluth, spiritual; as shown in the chart.

 

          WORLD        NAME        MEANING             ATTRIBUTE

          =====        ====        =======             =========

          spiritual    Atziluth    Archetypal World    pure deity

          mental       Briah       Creative World      archangels

                                           1369

          astral       Yetzirah    Formative World     angels

          physical     Assiah      Material World      action

 

          The divine  name of God  is TETRAGRAMMATON  (or name of  four letters)

          made from the Hebrew letters YOD HE VAU HE (English YHVH). Of the four

          letters, YOD corresponds  with Atziluth and the  element of fire;  the

          first HE  corresponds with Briah  and water.  These first two  letters

          make up  a yang-yin pair  (respectively). The  other two letters  also

          form a yang-yin

          pair (respectively), with the VAU corresponding with Yetzirah and air;

          while the second HE corresponds with Assiah and the element of earth.

                          TheCabalistic partsofthe souluse newnames forthe three

          highest  vehicles  of consciousness.  NESHAMAH  (Divine  Soul) is  the

          Spiritual  body; RUAH  (Moral  Soul) is  the Mental  body;  and NEFESH

          (Animal Soul) is the Astral body.

                                           1370

                          An importantattributeoftheCabala istheSEFIROTICTREE(or

          "Tree of Life", Otz Chieem).   The Sefirotic Tree is a diagram  of the

          universe made  up of  the ten  SEFIROTH (primal numbers  or orders  of

          creation) drawn as  circles upon the Tree in a  decending pattern from

          the highest aspect  of God at the  top to the most  physical aspect of

          our world at the bottom.  As can be seen in the  accompanying diagram,

          the sefiroth are connected together with numbered lines, called paths.

 

                           / (1)

                        /     |

                     /        |

               (3) /----------|---------  (2)

                |             |            |

                                           1371

                |             |            |

                |             |            |

               (5)------------|---------/ (4)

                |             |      /     |

                |             |    /       |

                |            (6)/          |

                |          /  |            |

                |       /     |            |

                |    /        |            |

               (8)/-----------|--------  (7)

                              |        /

                              |      /

                              |    /

                            ((9)/

                              |

                              |

                            (10)

 

          This is my attempt  to draw a  Sefirotic Tree using ASCII  characters.

          Several paths are omitted (15, 17, 29, 31).  Please refer to a printed

          diagram (in most any book on Cabala) for a better illustration.

 

          ----------------------------------------------------------

 

                                           1372

                          Above theTree is theinfinite void-- the unknowable,un-

          manifest God as Divine Light -- the three veils of negative existence:

          Ain, Ain Sof, and Ain Sof Aur.  The Divine Light (Ain Sof Aur) is made

          manifest by  the first sefira  where it  is transformed into  positive

          existence.  Emanations of energy (magical current) flow from the first

          sefira  (Source) along the  paths into other  sefiroth which transform

          and emanate to  lower and lower  sefiroth. In  Adam Kadman (primal  or

          ideal man) the sefiroth fit upon the

          physical body; note  the similarity  to the chakras.   The process  of

          creation is one of emanation from the spiritual at the top of the Tree

          to the  physical world  (Sink) at  the  bottom. All  current which  is

          Sourced into the Tree must also be Sinked (earthed).  That is, magical

          energy set in motion

          by  ritual shoud be used  up in the physical  world whether or not the

          ritual was a success.

                          Sefiroth1, 2,and 3on theTree form theSupernal Triangle

          which is beyond normal human experience in the world of Atziluth.  The

          first sefira, KETHER, is the supreme *crown* of God; it signifies pure

          Being, and  is the Source. Kether is  androgynous. Immediately arising

          from Kether are

          two  further emanations. The second sefira  is HOKMAH, the *wisdom* of

          God  and the  masculine force  of the  universe. Third  is BINAH,  the

          *understanding* or intelligence of God; this is the supernal mother.

                                           1373

                          Between theSupernals and theother seven sefirothis the

          Abyss  -- a  great  gulf which  forever separates  ideal  from actual.

          Within the  Abyss an  11th sefira,  DAATH, the *knowledge*  of God  is

          sometimes placed.

                          The second triangle, comprised of the 4th,5th, and 6th

          sefiroth in the  world of Briah, is  sometimes called the Mental  Tri-

          angle. Sefira  4, HESED,  the  *love* or  mercy of  God,  is male  and

          positive.  The 5th  sefira, GEVURAH,  the power  or *strength*  of God

          complements Hesed as  justice. Sixth is TIFARETH, as the compassion or

          *beauty* of God; the heart of the universe.

                                           1374

                          Thethird orAstralTriangle containssefiroth7, 8,and 9in

          Yetzirah.  Sefira 7, NETSAH, is the  lasting endurance or *victory* of

          God. Complementing Netsah is 8, HOD, the majesty or *splendor* of God.

          The 9th  sefira, YESOD, the *foundation* of  the world, is linked with

          the  moon, hence  the tides  and the  libido. Yesod is  experienced as

          dream  consciousness,  and  is very  important  in  magick  and astral

          projection.

                          Finally,at thephysicalworld ofAssiah isthe10th sefira,

          MALKUTH, the *kindgom* of God, and the basis of all material creation.

          We experience Malkuth as sense consciousness.

                          TheSefirotic Treehasthree verticalcolumns or*pillars*.

          As you  face the tree, the  pillar on the right, headed  by Hokmah and

          ending with Netsah, is called the Pillar of Mercy and has light/mascu-

          line (yang)  qualities. The  pillar on the  left, headed by  Binah and

          ending with Hod,  is the Pillar of  Severity with dark/feminine  (yin)

          qualities.  The  Middle  Pillar  between them  equilibriates  the  two

          opposites,  and is  the *Shekhinah*, or  feminine counterpart  of God.

          The *klippoth*,  or evil  demons, generally  in Assiah,  represent un-

          balanced forces or excesses.

                                           1375

                          Allthe attributesoftheuniverse fitlikepiecesof apuzzle

          upon the Sefirotic Tree.   Each numbered part is a numeric key  to the

          various correspondence tables, such as Crowley's '777'.  The sefirotic

          tree has its  parts variously colored and each sefira  has a color; in

          fact the paths  which run between  the sefiroth have their  own colors

          too.   There are  four major color  scales for the  sefirotic tree and

          each color scale corresponds  with one of the four worlds.  That means

          we  are dealing with not just one  sefirotic tree, but actually with a

          separate tree  for each of the  four worlds; although it  is easier to

          think  of it as the same tree  with a different color scale. The Queen

          (Briah) and King (Atziluth) scales are

          the most important. There is also  the Empress scale (Assiah), and the

          Emperor scale (Yetzirah).

                                           1376

                          TheQueen andKing scalesfor thesefiroth areshown below.

          (Note  that when 4 colors are  listed toghether, the sefira is divided

          into quarters  and the first color  is assigned to  the upper quarter,

          the 2nd color to the right quarter, the 3rd color to the left quarter,

          and the last color to the lower quarter.)

 

          KEY     QUEEN SCALE                     KING SCALE

          ===     ===========                     ==========

          1       pure white brilliance           brilliance

          2       gray                            pure soft blue

          3       black                           crimson

          4       blue                            deep violet

          5       scarlet red                     orange

          6       yellow (gold)                   clear pink rose

          7       emerald green                   amber

          8       orange                          violet purple

          9       violet                          indigo

          10      citrine, olive, russet,         yellow

                    and black

 

                          The 22 paths connectthe sefiroth together. These paths

          correspond with the  22 letters of the Hebrew alphabet,  as based upon

          the SEFIR  YETZIRAH. Due to  the nature of  the Hebrew  alphabet (some

                                           1377

          letters can take two forms) SEFIR  YETZIRAH divides each of two of the

          letters into  two (dual) parts.  For this reason,  it is  necessary to

          divide each  of the two related paths into two (dual) parts. These are

          numbered 31, 31b (bisected); 32, 32b.   Yet when these paths are drawn

          on  the sefirotic tree they are  usually shown undivided (and numbered

          simply 31, and 32).  The following

          table shows  the colors and location  of the paths in  relation to the

          sefiroth. You will want to add the path numbers to the illustration of

          the sefirotic tree, or draw a new  tree. Some writers may refer to "32

          paths", by calling the sefiroth "paths" 1-10.

                                           1378

          KEY  JOINS SEFIROTH  QUEEN SCALE          KING SCALE

          ===  ==============  ===========          ==========

          11     1 - 2         sky blue             brt. pale yellow

          12     1 - 3         purple               yellow

          13     1 - 6         silver               blue

          14     2 - 3         sky blue             emerald green

          15     2 - 6         red                  scarlet

          16     2 - 4         deep indigo          red orange

          17     3 - 6         pale mauve           orange

          18     3 - 5         maroon               amber

          19     4 - 5         deep purple          greenish yellow

          20     4 - 6         slate gray           yellowish green

          21     4 - 7         blue                 violet

          22     5 - 6         blue                 emerald green

          23     5 - 8         sea green            deep blue

          24     6 - 7         dull brown           green blue

          25     6 - 9         yellow               blue

          26     6 - 8         black                indigo

          27     7 - 8         red                  scarlet

          28     7 - 9         sky blue             violet

          29     7 - 10        buff, flecked        crimson (ultra-

                                 silver-white         violet)

          30     8 - 9         gold yellow          orange

          31     8 - 10        vermilion            glowing orange-

                                           1379

                                                      scarlet

          32     9 - 10        black                indigo

          31b                  deep purple,         white merging

                                 nearly black         into gray

          32b                  amber                citrine, olive,

                                                      russet, black

 

                          Thequeenand kingscalesarecomplementary. Alsocomplemen-

          tary are  the paths  and the  sefiroth. Traditional  use of the  queen

          scale sefiroth will  find the king scale as paths  and vice versa. The

          use of complementary scales is based upon the idea of  balance. A tree

          composed of sefiroth in the queen scale and paths in the king scale is

          all  you need for most magick.  Although correspondences are what work

          for you,  there is  said to  be an ancient  tradition surrounding  the

          conventional  color scales  and it  may be  helpful to  lock into  the

          energy associated with them.

                                           1380

                          From themagical pointof view,the Treeof Lifeis a mapof

          consciousness which is useful  for understanding and attaining various

          states of  consciousness. In cabalistic  magick we are  concerned with

          the linking  of higher energy to  lower levels on the  tree. That very

          thing takes place naturally as well, in nature and in  life. A subject

          in  itself is cabalistic meditation (pathwork,  or the way of return),

          in which we attempt to climb up the tree (ladder of lights) to  attain

          union with divinity.

 

          REVIEW QUESTIONS

 

          1) What is the sefirotic tree?

          2) How is the queen scale used in magick?

          3) What is a path? How many are there?

                                           1381

          BOOK LIST

          J. Abelson, Jewish Mysticism

          Edward Albertson, Understanding the Kabbalah

          Bernard J. Babmerger, Fallen Angels

          Richard Cavendish, The Black Arts

          ______, editorial comments to "Cabala", Man Myth and Magic

          Aleister Crowley, The Book of Thoth

          ______, 777 Revised

          Denning and Phillips, The Magical Philosophy

          ______, Magical States of Consciousness (on pathworking)

          A.D. Duncan, The Christ, Psychotherapy and Magic

          Dion Fortune, The Mystical Qabalah

          Adolphe Frank, The Kabbalah: The Religious Philosophy

               of the Hebrews

          Perle Epstein, Kabbalah, the Way of the Jewish Mystic

          William Gray, The Talking Tree

          Stephan A. Hoeller, The Royal Road

          Isidor Kalish, Sepher Yezirah: A Book on Creation

          Alta J. LaDage, Occult Psychology

          Bernhard Pick, The Cabala: Its Influence on Judaism and

               Christianity

          Charles Ponce, Kabbalah: An Introduction and Illumination

               for the World Today

          Henry B. Pullen-Burry, Qabalism

                                           1382

          Israel Regardie, A Garden of Pomegranets

          ______, The Golden Dawn

          ______, The Middle Pillar

          Leo Schaya, The Universal Meaning of the Kabbalah

          Gershom Scholem, Kabbalah

          ______, Major Trends in Jewish Mysticism

          ______, On the Kabbalah and Its Symbolism

          ______, Zohar: The Book of Splendor

          Arthur Edward Waite, The Holy Kabbalah

          R.J. Zwi Werblowsky, "Cabala", Man, Myth and Magic

          William Wynn Wescott, An Introduction to the Study of

               the Kabalah

          ______, Sepher Yetzirah

 

          ========

          Phil Hansford, 4/88

          MYSTERIA

          (818) 353-8891 (modem)

          P.O. Box 83

          Tujunga, CA 91042

                                           1383

          Copyright (c) 1988 by Phil Hansford. This article is

          is licenced for free non-commercial distribution only.

 

          ----------------------------------------------------------

 

          ** MAGICK 11 -- PSYCHIC ENERGY **

 

                          We have seen in the theories of magick, that there isa

          definite relationship between  the 'inner' and 'outer' worlds.  We saw

          this in  the theory of  the microcosm and  the macrocosm; in  the four

          worlds; in the theory  of correspondences; and also in  the Cabala and

          Tree  of Life.   This  relationship between  inner and  outer is  very

          important.  And it means quite simply that  success (or lack of it) in

          one  world (inner or outer) influences success  (or lack of it) in the

          other. Therefore developing of magical ability is more than meditation

          and magical practice, for it

          implies mastery of the four worlds. The developed magician is not only

          master of the inner worlds; he is also master of himself.

                          Thisis notto implythat successfulmagicians areall mil-

          lionaires (or  whatever standard  people measure  success by),  but it

          should  mean that  they are  basically pleasant  people, at  least; no

          serious hangups. The  developed magician is described  as a 'king'  in

          the Book of the Law.  This means simply that he has full  control over

                                           1384

          all aspects of his physical  and inner life. He should be who he wants

          to be, doing what he wants to do.

 

          PLANETARY CORRESPONDENCES

 

                          The*numbers* in thetables and diagramof the preceeding

          lesson  on  Cabala are  the  'key' numbers  which we  find  in various

          *correspondence tables*  (such as Crowley's '777').  One important set

          of correspondences for the planets, is shown below...

 

          KEY   PLANET       METAL        ATTRIBUTE

          ===   ======       =====        =========

 

          3     Saturn       lead         home

          4     Jupiter      tin          luck, wealth

          5     Mars         iron         anger, war-like

          6     Sun          gold         vitality

          7     Venus        copper       love

          8     Mercury      mercury      knowledge

          9     Moon         silver       emotions, travel

                                           1385

 

          Notice that  we have included  the metal which is  associated with the

          planet,  as well  as common attributes  of each planet.  The theory of

          Cabalistic magick is  to select the appropriate planet for the desired

          result. The  attribute column will  assist in  that selection. Once  a

          particular  planet  is  determined,  an entity  is  selected  from the

          correspondence tables by  matching the key number. A set of correspon-

          dence tables may be available on this board as a separate file (777.A-

          RC). Additionally,  a list  of selected deities  from several  popular

          pantheons and with a brief description about them  may be available on

          this board as GODS.LST.

                          AlthoughHebrewMysticismistheoriginalsourceofCabalistic

          ideas, it is mostly unconcerned with the magical implications of those

          ideas. How  can  a religious  philosophy  which is  monotheistic  lend

          credibility to a polytheistic approach? Various deities are understood

          as *aspects* or  *qualities* of the  Supreme God. This  is not a  con-

          tradiction, merely a restatement  of the microcosm-macrocosm idea once

          again. The Sefirotic Tree, in its representation of the universe is

          the Macrocosm. While it could be said that any single sefiroth has its

          own  separate qualities, it remains, nonetheless,  a part of the whole

          tree, and

          a part of the macrocosm. As a result, virtually any pantheon or belief

          system is compatible with the Cabala.

                                           1386

 

          WILLPOWER AND MAGICK

 

                          Western magick has traditionallyplaced a great deal of

          emphasis upon  the use  of  willpower as  a means  of development  and

          self-mastery.  But this may  not be the  best method in  the long run.

          Isaac  Bonewitz describes  how the  subconscious will  sometimes rebel

          against willpower with  'spectacular results'. It is far better to run

          one's life democratically.

                          HawaiianKahunamagick describesthe'threeselves', ie.the

          lower self  (or subconscious), the  middle self (or  normal conscious-

          ness),  and the high self (spirit  or Holy Guardian Angel). Enlighten-

          ment  in the  Hawaiian  system consists  of unification  of  the three

          selves. They become 'buddies'. Enlightenment does not  come from great

          change. It comes from  great acceptance. Continual effort at  becoming

          better takes  you nowhere.  For  becoming it  is not  being  it.   The

          unification  is achieved  by first  developing communication  with the

          subconscious and later  with the high self also. Simple exercises with

          a pendulum, automatic writing, raised finger responses, self hypnosis,

          recording and  analysis of  dreams etc. facilitate  communication with

          the subconscious. At  first communication with the  high self must  be

          via the subconscious, but later it is possible to go direct to it.

 

                                           1387

          PSYCHIC ENERGY

 

                          Manyoccult groupsfollowan energymodel formagickand the

          physical  body. This  model  (or theory)  equates psychic  energy with

          kundalini/prana/sexual or  life force  energy. The ideal  of kundalini

          yoga is thus  to raise the kundalini to the higher chakras (especially

          ajna and

          sahasrara) thereby  enhancing psychic/magick  powers.  The release  of

          psychic energy  is also relevant  to mental  control, good health  and

          longevity, and  the attainment  of 'cosmic  consciousness'. Meditation

          and yoga is used to

          liberate psychic energy  so that it can be used  for magical purposes.

          But there  are other ways  to liberate psychic  energy. Many  of these

          techniques will act as a mental catharsis in the sense of invigorating

          the psyche and

          resulting in improved intellectual and physical performance.

                          1) Psychotherapyof certain types whichreleases pent up

          psychological energy.

                          2)Overcoming mindgames,hangups, andinhibitions. Thisis

          the basis of  all listed practices, as  hangups waste psychic  energy.

          Certain psychotropic drugs may have this affect. Also the 'kicks' from

          'risks' like skydiving.

                                           1388

                          3) Vigorousdance and physicalexercise --to the pointof

          'second wind'.

                  4) 'Desirelessness' and various religious practices.

                  5) The way of return, and various other mystical practices.

                          6)Atavistic resurgence.Thislast itemdeserves someextra

          mention. It  was one of Austin  Spare's methods.  It  means to contact

          the primitive  emotions  deep within  the  psyche. In  a sense  it  is

          regressive. However, there is power  there, if you are able to control

          it.

                                           1389

                          Wehave seenhowmagical theoryis baseduponthe assumption

          that psychic phenomena  is real. If  this is so,  then magick is  also

          real. And  we have  also seen how  magick is  the art  and science  of

          causing  change in  accordance  with the  will by  non-physical means.

          Magical philosophy is the

          working system of  terms, theories, and symbols  upon which magick  is

          based. But magick goes further than  that, for as an ancient system of

          psychology,  magick may be used as is  a means of self improvement and

          spiritual  growth. For magick  and mysticism are  parallel paths, each

          ultimately leading to transcendence.

 

          REVIEW QUESTIONS

 

          1) What do we mean by the relationship between the inner

             and outer worlds?

          2) What is wrong with willpower?

          3) Explain the energy model of magick.

                                           1390

                                        BOOK LIST

 

          P.E.I. Bonewitz, Hawaiian Magic (tape).

          Pete Carrol, Liber Null.

          ------, Psychonaut.

          John Heriot, Teaching Yourself White Magic.

          Allan P. Lewis, Clearing Your Lifepath.

          Max Freedom Long, The Secret Science Behind Miracles.

          ------, The Secret Science At Work.

          Stephen Mace, Stealing the Fire from Heaven.

          Julian Wilde, Grimoire of Chaos Magick.

 

          ========

          Phil Hansford, 4/88

          Mysteria

          (818) 353-8891 (modem)

          P.O. Box 83

          Tujunga, CA 91042

                                           1391

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                         Practical Applications of the Chaossphere

                                    by Fra.: Neonfaust

 

          The Chaossphere is the prime working tool of Chaos magicians and the

          Magical Pact of the Illuminates of Thanateros (IOT). The physical

          Chaossphere has a vast range of applications of which a few shall be

          briefly delineated here:

 

          Meditation employing the Chaossphere:

          1, The Chaossphere is a symbol of the primeval Big Bang, it maybe

          considered as a "frozen explosion" or even as "frozen information".

          Regard the Chaossphere in a relaxed state, using the 180* stare if

          you prefer. After a while shut your eyes and meditate on the

          creative powers of Chaos. Chaos is not disorder let alone entropy

          but rather the sum total of all possibillities incumbent in

          existence and the unmanifest as a whole. In this manner you will

          open the doors to the magickal multiversum for yourself.

          2, Proceed as described above simultaneously meditating on

          Nietzsches Zarathustra admonition:

          "I say unto you: a man must have chaos yet within him to be able to

          give birth to a dancing star. I say unto you: ye have chaos yet

          within you."

          You can have this statement read aloud to you by a partner or friend

          during your meditation (or use a cassette recording). Experience

          shows that this will greatly enhance the effect described above

          under item number 1.

 

                                           1392

          Sigil charging employing the Chaossphere:

               In lieu of other charging techniques you can project the magickal

          sigil activation into the Chaossphere; banishing (preferably by

          laughter) should follow immediately. Afterwards aim to forget the

          whole magickal operation as thoroughly as possible to avoid

          interference with the sigil`s operation by the unwanted rise of

          consciousness of said operation/sigil and resultant inhibiting

          psychic censor activity.

 

          Drawing energy employing the Chaossphere:

               To be  performed preferably  after a  meditation with  the Chaos-

          sphere  (see above); regard the Chaossphere in a very intensive manner

          for a  while and stretch your  palms in its direction.  Now close your

          eyes fully  or halfway and  suck in the  powers of Chaos  through your

          palms while inhaling;  exhaling, distribute the energies all over your

          body  or store them  in the  Hara centre  (appr. three  fingers` width

          below the navel).  You will  probably experience these  energies as  a

          warm or cool current, possibly as a slightly tingling sensation.

 

          Telepathy employing the Chaossphere:

               During a partner experiment participants concentrate on the

          Chaossphere (can also be performed with different participants

          working on different locations); observe in a very relaxed state

          messages, information and/or images rising from the unconscious.

          Advanced magicians will find that this experiment can be performed

          successfully via great distances even without participants

          practising simultaneously. For Chaos (= pure information) is not

          restricted by space and time.

                                           1393

          Astral projection and lucid dreaming employing the Chaossphere:

               1,  Using the  180* stare  regard the  Chaossphere until  you ex-

          perience a strong suction emerging from the sphere and pulling at your

          "psychic entrails". This can frequently even be felt as a strong

          physical sensation. Give way to this suction and let your astral

          body emerge gradually. In the beginning this should be practised

          partially, ie. the astral body portion extracted increasing with

          every subsequent attempt. Thus, you may for example only project

          half an arm the first time, the full at the next go etc. Finally the

          astral body should emerge totally. Be aware that astral projection

          may demand weeks` or months`  dedicated practice to succeed, depending

          on personal  talent and inhibitions. Incidentally,  the same technique

          may be  used to  extract the  magickal doppelganger,  personal daemons

          etc.

               2, Immediately before dropping off to sleep visualize the

          Chaossphere as accurately as possible and continue as described

          above. This will induce either stronger astral projection or lucid

          dreaming or both. This has proved to be an extremely powerful

          exercise, but it is strongly suggested that you attempt it only

          after having acquired a thorough working knowledge with the variaant

          described above under item 1. (If you start off with mental working

          chances are that you will very soon become severely sloppy without

          even being aware of the fact; this may in turn inhibit control of

          magickal powers and could lead to obsession.) You may also want to

          wake yourself up at 4 a.m. and give this exercise a try for a few

          minutes before dropping off to sleep again. Take care to note your

          dreams next thing in the morning, do not - repeat: DO NOT! - rely on

          your memory alone.

 

                                           1394

          Activating psychogones/chaoservitors employing the Chaossphere:

               Use the Chaossphere as a "base camp" and "home" for psychogones/-

          chaoservitors and/or  as a  form of "launching  pad". In  case of  the

          former  the Chaossphere presents itself  as a high  class power recep-

          tacle  and storage  battery from  which you  can extract  your psycho-

          gones/chaoservitors  into the Chaossphere as  you would with sigils to

          be activated; thus,  the Chaossphere will become a gate  to the Sphere

          of Chaos  for your magickal  entities in which  (and from  which) they

          will become active in accord with your bidding.

 

          Charging magical objects employing Chaossphere:

               Magical objects such as talismans, amulets, fetishes etc. can be

          charged with the aid of the Chaossphere by fastening them to the

          sphere or its tip during a ritual, placing them under it etc. while

          directing the energies of Chaos into the objects in question.

 

          Combat magic training employing the Chaossphere:

               During combat magical training the Chaossphere is particularly

          suited as a power storage battery out of which the magician draws

          Magis or Mana. It is furthermore used as a combat target while

          practising the kiai or other battle cries and martial arts Chi

          techniques. In the same manner, magickal energy bolts, curses, words

          of powers and strong affections are hurled emphatically into the

          Chaossphere where they may be stored for further use.

 

                                           1395

          Charging the Chaossphere:

               Experience  has shown  that  the Chaossphere  does  not demand  a

          special

          charging by ritual etc. Rather, the charging takes place alone by

          its practical application. Should you desire to incorporate magickal

          "condensator" fluids or solids (eg. as used for charging magickal

          mirrors) this can easily be achieved by unscrewing the tips and

          replacing them after filling in the condensator.

                                           1396

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                             THE PACT (IOT) - The Story So Far

                                      by Pete Carroll

          In 1976 in an abandoned ammunition dump dug deep into a mountain

          somewhere in the Rhineland, two magicians, one English, one German

          announced the formation of a magical order with the celebration of a

          Mass of Chaos in the company of a couple of dozen other magicians.

          Soon after we emerged from the bowels of the mountain a localized

          tornado hit immediate area. This was but a small portent of things

          to come.

          We left the mountain with no particular idea other than to form an

          Order such as had never existed before, that would break the

          existing mold and provide a vehicle for Chaos Magic. A year later

          some of us met in a splendid Austrian castle and formally arranged

          ourselves into the Magical Pact of the Illuminates of Thanateros,

          using as a basis a simple structure of four grades and five offices

          that I had devised in the meantime. Since then the Pact has evoked a

          veritable whirlwind of activity, and at the time of writing counts

          some sixteen temples in the UK, Germany, Austria, Switzerland,

          Australia and the USA. A meeting for all members is now held

          annually, usually at the same original castle (Burg Lockenhaus,

          Austria, 2.-6.August 1991 followed by an Exercitium open for all).

          It is always a wild experimental gathering during which plenty of

          hard work is being done. In devising a structure I sought mainly to

          avoid the mistakes of previous established orders such as the Golden

          Dawn and the Ordo Templi Orientis. A certain division of labour is

          essential just to ensure that people take responsibility for

          organizing that which needs organizing. Beyond that it seems an

          absurdity to form an order on the basis of one or a few persons

                                           1397

          adopting the role of great guru almighty. Their bluff must

          eventually be called, and such organisations are unlikely to advance

          beyond whatever set of ideas they start with. Crowley had to break

          with the Golden Dawn to make his own contribution to magic, and

          Austin Spare had to break with Crowley in his turn. Such progress

          through schism is an idiotic waste of time and effort. Any

          contemporary order which wishes to remain alive, exciting and

          innovative requires a structure or at least a communication network

          to exist at all, but dogmatic ideas, rigid hierarchies and fixed

          teachings and beliefs will kill its creative spirit rapidly.

          Thus in the Pact, the individual temples, which are its basic unit,

          experiment with whatever techniques, rituals and ideas they please,

          and exchange results and inspirations through newsletters,

          magazines, a computerized electronic mailbox system, inter-temple

          visits and the annual Pact meeting. There is thus a natural

          selection of ideas. Techniques, Spells and Rituals which are found

          to be really useful become used and expanded upon whilst the less

          effective material is forgotten. Those members who enter the Pact

          bubbling over with ideas are encouraged to put them into use

          immediately. Naturally in an organisation such as this there is less

          emphasis on discipline than on enthusiasm and creativity. The Pact is

          more interested in those who can experience magic as a living thing,

          than in those who can merely follow instructions. Indeed the only

          power the Pact reserves over its members is the right of expulsion

          for extreme non-fraternal behaviour or for bringing the Pact into

          danger. The Pact has but two aims. Firstly the pursuit of the Great

          Work of Magic and pleasures and profits attendant to this Quest.

          Secondly to act as a Psychohistoric Force in the Battle for the

          Aeon. To fulfill the first aim we provide communication facilities

          that enable us to work together and develop our own magics through

                                           1398

          the exchange of ideas and information. Esoterics should also be fun.

          If you don`t enjoy doing magic you are probably doing something

          wrong. The profits are entirely whatever rewards individuals can

          make from their own magic. There are no membership fees and the

          annual Pact meeting is free and funded by seminars and exercitiums

          that some members hold for the general public plus any members who

          wish to attend. The somewhat grandiosely phrased Psychohistoric

          action in the Battle for the Aeon, consists mainly in spreading the

          philosophy of magical paradigm where we can, in print and by word of

          mouth, although we occasionally perform acts of magic to hasten

          things along.

          The magical techniques and philosophy of the Pact are mainly Chaoist

          in inspiration. Chaos Magic calls for a concentration of the actual

          mechanics at work when planning acts of evocation, divination,

          enchantment, invocation and illumination. It is techniques and

          intention that are important in successful magic. The most Important

          Techniques are those which adjust subconscious belief. Subconscious

          belief controls both the self or selves and the world. So long as

          this is never forgotten one can structure a ritual or spell with

          just about any form of symbolism from Tibetan Tantra to Icelandic

          Runelore. And indeed, where else but in the Pact could you find

          magicians experimenting with Runic Sex Magic? Well perhaps you will

          find other examples. I notice the eclectic approach becoming ever

          more pervasive in esoterics. Insights and ideas are now poached

          shamelessly from one so-called tradition to another, but this is how

          it should be, and Chaos Magic boldly encourages the meta-tradition

          which takes anything and everything that is effective from all

          traditions to create an explosive mixture.

                                           1399

          So, on with the pursuit of the Great Work of Magic, with whatever

          forms of Techno-Shamanism, Tantric Goetia or Greco-Egyptian Quantum

          Physics we can make work for us. There are worlds within us, and the

          universe is infinitely more weird, I`m sure, than all our theories

          put together. Hopefully, some of the explosives the Pact cooks up

          can propel us a little further into these strange domains. I have no

          idea how this years Pact meeting will unfold, except that there will

          be magicians from many lands seated in a huge circle ready to offer

          their specialities in everything from Buddhist sorcery through Norse

          wyrdcraft and Chaos mathematical investment schemes to Voodoo and

          Ice Magics. We have the technology and we`re crazy enough to use it!

          The Pact may be contacted in the US care of:

          Temple Oblivion, P.O.Box 18514, Encino CA 91416-8514

                                           1400

                                                                            1402

                                 Blackout and Sigils
                                   Fra.: Apfelmann

          The blackout or as it is commonly referred to, the death posture, is
     the technique that the late Austin Osman Spare refined for  his own magical
     use  and which has been adopted by chaoists,  solo and group, world wide as
     its  popularity has been increased  by the works  of the IOT  over the last
     decade or so.

          The  normal procedure, as many will undoubtedly be familiar with, (and
     this is only one  of its uses) is that  a sigil/glyph of desire is  held in
     the mind`s  eye whilst in what we  all refer to as  the death posture e.g.,
     stood on  tiptoe, arms locked behind the head, body stretched to its limit,
     deep spasmodic breathing, until total exhaustion  and inevitably one blacks
     out, the sigil is  then lost to the mind  of the inner and the  banished of
     laughter is evoked to prevent the resurfacing of the said sigil.

          Anyone who has used this technique for the above said purpose, will
     have  at sometime or another experienced, even if just slightly, difficulty
     in holding  the posture long enough  for the desired gnosis  to take effect
     sufficiently  for  blackout. And  due to  this  difficulty, a  well planned
     ritual  can be a  well planned waste of  time as the  desired result is not
     implanted properly.

          A  technique that  has  been repeatedly  employed  by myself  on  such
     occasions is based upon  the same principles as the death  posture but as I
     have found,  a little easier and  without pitfalls that one  can experience
     with A.O. Spare`s technique.

          This  technique is  a  strange mixture  of  inhibitory and  excitatory
     gnosis, forced  overbreathing, dancing or  spinning, and of  course exhaus-
     tion.  The end result is of necessity  for this process the blackout, which
     is  as we  know, of  the inhibitory  gnosis. I  will  now explain  how this
     technique  is employed  by  one for  the insertion  of sigils  for whatever
     purpose one feels the need.

          First one has to sigilise the desire in any form that one may wish,
     but in all cases and especially this  one, it must be very easy to  visual-
     ise. Once that has  been achieved, one may then begin  to design the ritual
     for  that particular  purpose in  mind. Banishings  and invocations  may be
     employed,  if so  wished, this is,  however, not  a necessity  for the suc-
     cessful  outcome  of this  process.  At  the culmination  of  the rite  the
     individual starts  the overbreathing, panting deeply  and spasmodically and
     at  the same  time visualising the  sigil as  vividly as  you possible can,
     bright,  intense and very clear  as the overbreathing  continues. Then when
     you feel that the time is right, start your spinning round and round, still
     overbreathing and still holding  your visualised sigil in your  mind`s eye.
     Music  can be played for a background to the dancing, tom toms or any other
     drum  is rather  excellent  background sound  for  this purpose.  When  the
     individual  has reached a state  of sheer exhaustion,  very dizzy, sweating
     and ready  to drop, he or she then, still spinning and overbreathing and of
     course holding the visulised sigil  in mind, works their way to  the centre
     of the circle or working area.

                                                                            1403

          There  a partner,  either  active or  passive to  the rite,  (in other
     words,  if a solo worker,  try to get  someone to help you  with this part)
     stops you spinning and grabs you in  a bear hug lifting you off the  ground
     and squeezing you about the  solar plexus, where a large network  of nerves
     lie.  At  this precise  moment  the music,  if  any has  been  employed, is
     stopped, and death-like silence is kept. The practitioner  holds his or her
     breath whilst being squeezed and the sigil is visualised as if burning with
     bright, white heat as its image is burnt into your mind. Within seconds the
     blackout will occur and the sigil is lost to the mind. At this point it is
     important that your partner lets  you drop to the floor, unless that is you
     wish to return to primal chaos!

     On  coming round, in  most cases, you  should evoke laughter  to banish the
     sigil and all thoughts thereof,  your laughter breaks that silence  and the
     rite is finished in whatever manner wished.

     With fractalic greetings and laughter  * Fra.: Apfelmann *

                                                                            1404

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                        Chaoism & Chaos Magic, A Personal View
                                   by Pete Carroll

          As there are as many Chaos Magicians as there are Chaoists

          practising magic, I cannot speak for the subject in general but only

          for my own Chaoism and Chaos Magic.

          However, if you want a one-line definition with which most Chaoists

          would probably not disagree, then I offer the following. Chaoists

          usually accept the meta-belief that belief is a tool for achieving

          effects; it is not an end in itself.

          It is easy to see how other people and cultures are the victims of

          their own beliefs. The horrors of Islam and the ghasty state of

          politics in sub-Saharan Africa, are obvious examples, but we rarely

          pause to consider the extent to which we are the victims of our own

          beliefs, and the ability we have to modify them if we wish.

          It is perhaps worth considering the recent history of belief in

          Western cultures before mounting an attack on the very foundations

          of the contemporary world view. For about a millenia and a half the

          existence of "God" was an incontrovertible fact of life in

          Christendom. It was never questioned or thought to be questionable.

          Hideous wars and persecutions were conducted to support one

          interpretation of deity against another. Learned men wrote thousands

          of books of theoology debating points which seem utterly tedious and

          idiotic to us now, but the central question of the existence of

          "God" was never considered. Yet now, the belief in "God" as the

          author of most of what goes on in the world has been almost

          competely abandoned, and belief in even the existence of an absentee

          "God" is in most places fading. Satanism as an anti-religious

          gesture is now a waste of iconoclastic talent. The alchemists,

                                                                            1405

          sorcerers and scientists of the late Middle Ages and the Renaissance

          won a stupendous posthumous victory. Their questioning of the

          medieval world view started a rot that brought the whole edifice

          down eventually.

          We can laugh looking back on it now, but I assert that we now live

          under a collective obsession which is even more powerful and will

          appear equally limiting and ridiculous to future historians.

          Since the eighteenth century European enlightment, a belief has grown

          to the point where it is now so all-pervasive, and so fundamental a

          part of the Western world view, that one is generally considered mad

          if one questions it. This is a belief that has proved so powerful

          and useful that virtually everyone in the Western world accept it

          without question. Even those who try to maintain a belief in "God"

          tend to place more actual faith in this new belief for most

          practical purposes.

               I  am about to  reveal what this  fundamental contemporary belief

          is.  Most  of you  will think it  is so  obvious a fact  that it  can,

          hardly be called a belief. That, however, is a meassure of its extror-

          dinary power over us.  Most of you will think me a madman or a fool to

          even question it. Few of you will be able to imagine what it would be

          like not to believe it, or that it would be possible to replace it

          with something else. Here it is: the dominant belief in all Western

          Cultures is that this universe runs on material causality and is

          thus comprehensible to reason. Virtually everyone also maintains a

          secondary belief that contradicts this - the belief that they have

          something called free will, although they are unable to specify what

          this is - but I will deal with that later.

                                                                            1406

          We spend billions every year indoctrinating our young with the

          primary belief in material causality in our schools. Our language,

          our logic, and most of our machines, are built largely upon this

          belief. We regard it as more reliable than "God".

          Now, it has been one of the functions of the Magician to try and

          break through to something beyond the normal. My own magical quest

          has always had a strongly antinomian and iconoclastic element, and I

          long ago decided to go for broke and attack the primary beliefs of

          our culture. Religion is too easy a target as it is already fatally

          disabled by our ancestors, the Renaissance sorcerers and scientists.

          Contemporary Satanists are waisting their efforts.

          Ideology is thankfully beeing gradually replaced with economics. The

          main thrust of my Chaoism is against the doctrine of material

          causality and secondarily against most of the nonsense that passes

          for modern psychology.

          Anyway, now I have to firstly try and convince you that there is

          something seriously wrong with material causality, and that there is

          something that could supersede it as a belief. These are vitally

          important questions for magicians, for since the demise of

          essentially spiritual descriptions of magic, the belief in material

          causality has been increasingly used in a haphazard fashion to form

          various ill-conceived metaphors such as "magical energy" or "magical

          force" which are tactily presumed to be something analogous to

          static electricity or radio waves. This is, I think, complete

          bullshit. Magic can sometimes be induced to behave a bit like this,

          but it is not a very effective description.

          Before attempting a frontal assault on material causality I shall

                                                                            1407

          backtrack a little to gather ammunition. Few people noticed that in

          the 1930`s a serious crack was discovered in the fabric of material

          causality which, on the grounds of faith alone, was supposed to

          cover everything. This crack was called Quantum Physics, and it was

          pre-eminently Niels Bohr who, with his Copenhagen Interpretation,

          poked a finger into the crack and prised open a wrap to reveal a

          different reality.

               Basically Bohr showed that this reality is better modelled by a

          description of non-material causality operating probabilistically

          not deterministically. This may sound tame at first, but the

          implications for our everyday view of the world and for our theories

          of magic are awesome. It brought to an end the era of the clockwork

          universe paradigm which began over two hundred years ago and which

          almost everyone still believes in their guts, even if they cannot

          formulate it precisely. I urge magicians everywhere to give thanks

          by drinking what is probably the best lager in the world, for it was

          the Carlsberg Brewery in Copenhagen that supported Bohr and his

          colleagues while they did the physics.

               The majority of straight scientists find quantum physics as

          distasteful as a priest would find witch-craft. If they have to use

          it they prefer not to think about the implications. Even Einstein,

          who started quantum physics going but made his major contribution in

          Relativity, felt repelled by its implications, on ground of

          scientific faith and residual Judaic belief, and wasted much of his

          later life campaining fruitlessly against it.

                                                                            1408

               Quantum physics says to me that not only is magic possible in a

          world that is infinitely Chaotic than we thought, but that magic is

          central to the functioning of this universe. This is a magical

          universe not a clockwork one. Causal materialist beliefs were a

          liberating and refreshing breath of fresh air after a millenia and a

          half of monotheism, but now, at their zenith, they have become

          tyranny. Relativity and the fundamental physics associated with it

          are probably close to a final refinement of the causal materialist

          paradigm, and as such they now seem a terrible prison. For all

          practical purposes they confine us to this planet forever and rule

          out magic from our lives. Quantum physics, which I believe currently

          to be basically an investigation of the magical phenomena underlying

          the reality most people have perceived as non-magical for the last

          two hundred years, shows us a way out.

               It may be some time before any significant portion of humanity

          learns to believe the new paradigm in their guts and live accordingly,

          but eventually they will. Until then it is bound to sound like discom-

          bobulating gobbledgegook or tarted-up intellectualism to most people.

               I would like to mention my other favourite iconoclasm in passing

          without  explanation. I  reject  the conventional  view of  post-mono-

          theistic  Western psychology  that  we are  individual unitary  beings

          possessing  free will. I prefer  the description that  we are colonial

          beings composed of  multiple personalities;  although generally  unaf-

          flicted  with  the selective  amnesia which  is  the hallmark  of this

          otherwise  omnipresent condition. And  that secondly there  is no such

          thing as free will; although we  have the capacity to act randomly, or

          perhaps one should say more precisely stochastically, and the  propen-

          sity to identify with whatever we find ourselves doing as a result.

                                                                            1409

          All the gods and goddesses are within us and non-materially about us

          as well, in the form of non-local information.

               I consider that all events occur basically by magic; the apparent

          causality investigated by classical science is merely the more

          statistically reliable end of a spectrum whose other end is complete

          Chaos. However, I would like to end with a few words about how my

          Chaoism affects my personal activity in what is ordinaryly called

          magic.

               There are for me two main aspects of magic; the parapsychological

          and the psychological. In enchantment and divination I believe that

          the magician is attempting to interact with nature via non-material

          causality. He is basically exchanging information with his environment

          without  using his  physical faculties.  Austin Osman  Spare precisely

          identified the mental manoeuvres necessary to allow this to occur. The

          manoeuvres are startlingly  simple and once  you have understood  them

          you can invent an unlimited number of spells and  forms of divination.

          The  manoeuvres are  sacred  but the  forms  of their  expression  are

          arbitrary; you  can use anything at random.  Bohr and Spare are for me

          Saints of the Church of Chaos.

                                                                            1410

               I consider that when a magician interacts with those apparently

          sentient sources of knowledge, inspiration and parapsychological

          ability that used to be called spirits, gods, demons and elementals,

          he is tapping into the extraordinary resources that each of us

          already contains. When activated they may also receive some input

          via non-material causality from outside. Yet since we all contain

          such a rich multitude within our own unconscious or subconscious and

          can also receive congruent information from the collective

          unconsciousness as it were, then the possibilities are practically

          limitless. Given the correct technique one can invoke or evoke

          anything, even things which did not exist before one thought of

          calling them. This may sound like complete Chaos, and I have to

          report that my own researches confirm that it is !

               Chaos Magic for me means a handful of basic techniques which must

          be adhered to strictly to get results, but beyond that it offers a

          freedom of expression and intent undreamt of in all previous forms

          of magic.

                                                                            1411

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                                The Dark Night of the Soul

                                      Fra.: Apfelmann

                       -------------------------------------------

               "The Dark Night of the Soul" is the name given to that experience

          of spiritual desolation that  all students of the Occult  pass through

          at one time or another. It is sometimes charcterised  by feelings that

          your occult  studies or practises are not taken you anywhere, that the

          initial success  that one is sometimes  granted after a few  months of

          occult working, has suddenly dried up. There comes a desire to give up

          on everything,  to abandon exercises and meditation,  as nothing seems

          to be  working. St.John of the Cross. a christian mystic, said of this

          experience,  that  it; "...puts  the  sensory  spiritual appetites  to

          sleep, deadens them,  and deprives them of the ability  to find pleas-

          ure in  anything.  It binds the imagination, and impeeds it from doing

          any  good  discursive work.  It makes the  memory cease, the intellect

          become   dark and unable to  understand anything, and hence  it causes

          the will to become arrid and constrained, and all  the faculties empty

          and useless. And over this hangs  a dense and burdensome cloud,  which

          afflicts the soul, and keeps it withdrawn from the good."

               Though the beginner may view the onset of such an experience with

          alarm (I know I did), the "Dark Night" is  not something bad or destr-

          uctive. In one sense  it may be seen as  a trial, a test by  which the

          Gods examine  our resolve to continue with occult work, and if you are

          not completely  whole-hearted about your magical studies, it is during

          this  period (at its beginning) that you  will give up. The Dark Night

          of the  Soul should be welcomened,  once recognised for what  it is (I

          have always received an innate "warning" just before the onset of such

          a period),  as a person  might welcome an  operation that  will secure

          health  and wellbeing. St.John of  the Cross embraced  the soul`s Dark

                                                                            1412

          Night as a  Devine Appointment, calling it  a period of "sheer  grace"

          and adding;

           "O guiding Night,

           O Night more lovely than Dawn,

           O Night that has united the lover with his beloved

           Transforming the Lover in her Beloved."

 

               When entering  the Dark  Night  one is  overcome  by a  sense  of

          spiritual dryness and  depression. The notion, in some  quarters, that

          all  such experiences  should be  avoided, for  a peaceful  existence,

          shows up the  superficiality of  so much of  contemporary living.  The

          Dark Night is a  way of bringing the Soul  to stillness, so that  deep

          psychic transformation  may take place.  All distractions must  be set

          aside, and it is no good attempting  to fight or channel the bursts of

          raw energy  that from time to time may course through your being. This

          inner  compulsion to set everything aside results in the outer depres-

          sion, when nothing seems to excite.

 

                                                                            1413

               The only thing to do is obey your inner voice and become still,

          waiting for the inner transformation, (which the "Dark Night" heralds-

          ), to  take place. You may  not be aware for  a very long  time of the

          results of that inner change, but  when the desire to work comes again

          and the depression lifts, the Dark Night has (for a moment) passed. No

          one  can help  during this  time, and  in many  cases there  is hardly

          anyone  to turn for advice. One must disregard the well-meaning advice

          of family and friends to "snap out of it" this is no  ordinary depres-

          sion, but a deep spiritual experience which only those who have passed

          through themselves (in other words to a magical retreat) but for many,

          as the routines  of everyday life  prohibits this, all  you can do  is

          cultivate an inner  solitude, a  stillness and silence  of heart,  and

          wait, (like a  chrysalis waits for the inner  changes that will result

          in  a butterfly) for the Transformation to  work itself out. There are

          many  such  "Dark Nights"  that the  occult  seeker must  pass through

          during the mysterious process  of mitigation. They are all  trials but

          experience teaches one to cope more efficiently.

 

          With fractalic greetings and laughter  * Fra.: Apfelmann *

                                                                            1414

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                                        Liber OZMA

                                        Tim Maroney

                         ----------------------------------------

 

            OOOOOOO                       "There is no bond

           O       O                       that can unite the divided

           O       O                       but love:

           O       O                       all else is a curse."

            OOOOOOO    Z M A:

                                                 -- AL I:41

 

           "In their rules there was only one clause: DO WHAT YOU WILL"

                                          -- Gargantua, 57

 

          "For the cherub with his flaming sword is hereby commanded to leave

            his guard at the tree of life, and when he does, the whole of creat-

          ion   will be consumed, and  appear infinite. and holy  whereas it now

          appears  finite & corrupt" -- THE MARRIAGE OF HEAVEN & HELL, 14

 

           "Every man and every woman is a star."--AL I:3

 

                                   There is no god but humanity.

 

           1. People have the right to live by their own law --

                  to live in the way that they will to do:

                  to work as they will:

                  to play as they will:

                  to rest as they will:

                  to die when and how they will.

 

                                                                            1415

           2. People have the right to eat what they will:

                  to drink what they will:

                  to dwell where they will:

                  to move as they will on the face of the earth.

 

           3. People have the right to think what they will:

                  to speak what they will:

                  to write what they will:

                  to draw, paint, carve, etch, mould, build as they will:

                  to dress as they will.

 

           4. People have the right to love as they will :-

                  "take your fill and will of love as ye will,

                   when, where, and with whom ye will." -- AL I:51.

 

           5. People have the right to use force to secure their rights.

 

                  "For how should I be able to govern others,

                   when I don't know how to govern myself?" -- Gargantua, 52

 

                          "Love is the law, love under will." -- AL I:57

 

 

                                TIM MARONEY

                                                                            1416

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                        Sigil Magic for the Professional Magician

                                        by Areosol

 

               I will assume that you are already initiated into the secrets of

          Austin  Spare`s sigil magic. Consulting  with my clients  as a profes-

          sional magician, I am always confronted with the same question: Is the

          client`s  will identical with  my own ?  If it is,  there should be no

          problem  involved in  charging  the sigil  in  the client`s  stead  by

          myself. (The client, one  must remember, will usually not  be familiar

          with the basic tenets of sigil magic or even magic in general and will

          probably hesitate  to try it out for himself.) However, I believe as a

          matter  of principle  that  everybody should  vaccinate  his will  for

          himself. I do not feel happy with charging myself i.e. my subconscious

          with  other people`s  desires.   For example:  if Mrs.  X wants  to be

          brought  together with  Mr. Y  by a  sigil (love  spell), it  could be

          intersting  to  know what  might happen  if  the pertinent  sigil were

          charged by myself.

 

               Accordingly  I had  to find  a means  to implant  sigils into  my

          individual clients in such a way that they are not aware of  what they

          are really  doing. At first,  talking with the  client, I will  try to

          find  the "smallest  common  denominator" out  of  a tangled  mass  of

          multiple desires. This will continue until the client is able to  word

          his or her statement of will (henceforth to be termed "will sentence")

          in plain and unambiguous language. Following  this all contact between

          the client and myself will be abandoned  for two or tree weeks. In the

          meantime  I  will construct  the  sigil,  usually employing  the  word

          method, and sketch it  on a piece of parchment.  Very  often the clie-

          nt`s  name will  be encoded applying  the magical camea  of the planet

                                                                            1417

          pertinent to the client`s desire. I may then supplement the sigil with

          this personalised glyph. Then  I will outline  a short ritual for  the

          client in which will be hidden the charge proper of the sigil (employ-

          ing either the mantric method  or a variation of the so-called  "death

          posture").

 

               After a  while I will  send the client this  constructed sigil by

          mail including instructions on  how to charge it plus  possible addit-

          ional admonitions, if necessary. Most probably the client will have

          forgotten the precise wording of his/her will sentence by now; neither

          will  he or  she be able  to draw  any conclusions  from these strange

          glyphs. After having  been charged the  sigil can  be sealed and  con-

          stantly worn in a locket, it can also be put  permanently in view e.g.

          as a wall  decoration. Some of  my clients have  placed or hung  their

          sigils nicely framed in their office rooms.

 

               To charge  a sigil the following  method is very effective.   The

          client arrives for consultation. In some cases has to bring along some

          substance  imbibed with  his or her  Od. During a  small ritual client

          must close  his/her eyes  and place  the odic  substance on  the sigil

          which  will be lying  open in front  of him/her. Then  I will take the

          client`s finger and  prick it quickly and sharply with a small chirur-

          gical lancet. After the blooddrop has been smeared onto the sigil, the

          latter  will be  folded and  sealed immediately.  I then  admonish the

          client to  bear in mind that  this talisman must never  get into other

          people`s  hands.   This  charging  method is  especially  effective in

          working with protection or "antipersonnel mine" sigils.

 

                                                                            1418

               Here are some examples relating to client`s feedback:

          30.04. Sigil as wall decoration

          24.06. Business enterprises developed well.

          12.07. Protection/defence sigil, charged employing chirurgical

                 lancet.

          14.07. Client feels well and secure.

          23.06. Sigil as a defense "antipersonnel mine" with codification of

                 client`s name by the magical camea of Mars, charged with

                 lancet.

          09.10. "Mine" fully operative: sickness and accidents of 2-3

                 enemies.

          11.10. Sigil employed as a wall decoration.

             11. Business successful. Sale of real estate to a monastry (!)

                 has been agreed upon.

          27.12. Sigil, mantric charge.

          14.02. Client`s partner becomes more friendly and loving.

          18.03. Partnership satisfactory.

          17.06. Sigil charged spastically by myself in client`s stead.

          18.06. Shortly before the potential buyer arrived for inspection in

                 the afternoon, the last seat in the coffeehouse (sales

                 object) had been taken, suggesting excellent business;

                 immediately after inspection number of customers decreased

                 again.

 

          07.12. Fast charge of a "combat sigil".

          21.12. The idea incorporated by the sigil incarnates as a conscious

                 wish in the target person`s love partner.

                                                                            1419

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                          Drugs and Religion -- Snakebite Trips?

                                      Loren Petrich

                  In Merlin Stone's book "When God Was a Woman", about early

          goddesses, there is a strange hypothesis about the importance of

          snakes in the early Middle East. MS notes that snakes are associated

          with prophecy and wisdom -- and goddesses -- in several places, such

          as Egypt, Sumer, Crete, and Greece. In Egypt, the female deity of

          predynastic northern (Lower) Egypt was the cobra goddess Ua Zit.

          Egyptian deities  and royalty has a _uraeus_ emblem -- a head and hood

          of a cobra. Some Sumerian goddesses, such as Inanna, were associated

          with snakes. In Minoan-era Crete, we find some statuettes of goddesses

          or priestesses with snakes. In one case, the snakes are cobras. In

          Greece, in what is most likely a Minoan legacy, Hera and Athena were

          associated with snakes, and the shrines of Delphi, Olympia, and Dodona

          were originally associated with goddesses. However, they were taken

          over by the followers of the male gods Zeus and Apollo, who were

          depicted as snake-killers. Even then, the greatest wisdom was

          associated with priestesses. Serpenticidal male gods also include

          Marduk, who killed Tiamat, and Yahweh himself, who killed Leviathan.

                  MS suggests a connection to the Adam and Eve legend. The

          Philistines had "snake tubes" nearly identical to some found on Crete,

          which is consistent with them being Cretan refugees. So some "snake

          priestesses" may have set up shop in Palestine when the Israelites

          showed up. The Adam and Eve legend may have been an effort to

          discredit these women, for it suggests that snakes are wicked, and

          women who listen to snakes are wicked. This is all in keeping with the

          Yahvist effort to discredit religions other than the worship of

          Yahweh, which is a sordid story of religious persecution. This

          persecution involved going so far as destroying a bronze snake kept in

                                                                            1420

          the Temple, the Nehushtan, which could supposedly cure snakebite. This

          snake was probably associated with an earlier acceptance of this snake

          cult.

                          Buthow didthissnake cultactuallywork? Itisdifficult to

          say, but MS offers a strange hypothesis. She notes that we are told

          that Cassandra  and Melampus had acquired prophetic powers from having

          their  ears licked with snakes. So is there some snakebite connection?

          MS suggests that there was, and tells of someone who had been

          immunized against krait venom, but who had been bitten by a krait

          [_Cobras in the Garden_, H. Kursh]

                  He had developed a sense of enhanced awareness and he had

          visions. He reported himself making up verses, and said "My mind had

          extraordinary powers."

                  This is evidently much like mescaline [from peyote] or

          psilocybin [in certain mushrooms], used by some Native Americans for

          similar purposes; those who take these two or LSD often feel as if

          they are in touch with the basic forces of existence and a sensation

          of perceiving the events and meaning of the past, present,  and future

          with great clarity and comprehension. It could well be that some snake

          venoms have components similar effects.

                  So could it be that early snake prophetesses (and male

          prophets) were going on snakebite trips?

                  Oracles connected with snakes were consulted in Greece and

          elsewhere for important decisions, which seems very trustworthy of

          people with "highs".

                                                                            1421

                  One does have to ask the question on how this type of

          prophesying got associated with women instead of men or both sexes

          equally in the ancient Middle East.

                  This only adds to the riddle of Minoan Crete. Since the

          priestesses there were important citizens, and since they are

          associated with snakes, then could some of the leaders of Crete back

          then have been snakebite-tripping priestesses? The possibility of a

          "feminist theocracy", rule by a largely female priesthood, seems

          awesome enough (no prominent "kings"), but this is truly wild.

                  I confess I don't have much taste for theocracy, but I would

          certainly prefer a Minoan-type theocracy (if that was what it was)  to

          the more familiar kinds -- Jewish, Christian, and Muslim -- which I

          find absolutely disgusting.

                                                                            1422

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                  The Wishing Well -or - Releasing The Butterfly of Chaos

                                     Frater Choronzon

          The general function of a Wishing Well is understood from an early

          age by most people. The user projects some required outcome of

          events, or "wish" into the well, perhaps accompanied by a symbolic

          financial donation, and waits for events to take their course.

          Similar properties are attributed in popular tradition to acts of

          cutting a birthday cake and breaking a wish-bone while devouting

          certain species of poultry.

          In every sense, the act of making a wish using any of the above

          ritual props is a magical operation though experience suggest that

          Wells tend to be more effective than both chicken bones and all but

          the most esoterically decorated cakes in achieving the intended

          result.

          As of late, many Wishing Wells have been withdrawn from public

          access; and, moreover, recent opinion polls have indicated high

          levels of dissatisfaction with the scarcity of wish-fulfillment

          opportunities, particularly among vegetarians. This paper attempts

          some analysis of the dynamics involved in successful wish-making,

          and offers a ritual procedure which readers may find useful pending

          the launch of another "Wishing Well Withdrawal" from the public eye.

                                                                            1423

 

          Anyone who has studied non-linear dynamics (or Chaos Mathematics) as

          applied to the interaction of complex systems (for instance life-in-

          general) will be aware of the extreme sensivity of such systems to

          initial conditions. This is illustrated by the so called Butterfly

          Effect; a model of the process by which a butterfly flapping its

          wings on the Carribean Islands can set in train a series of

          atmospheric interactions which may culminate, after some elapsed

          time, in the occurence of a hurricane in London.

          The hypothesis in this context is that the ritual act of making a

          wish sets up initial conditions for a Chao/dynamic process which

          culminates, after some elapse time, in the occurrence of whatever

          event was the original objective of the wish; hence the subtitle

          "Releasing the Butterfly of Chaos". Atmospheric effects are often

          synchronous with successful magickal operations as was observed, for

          example, by those who were present for (or within earshot of) the

          4,000 watt "Enochian Verse Recital" in South London, 17.30 Hrs,

          Monday, 28 May, 1990; but where magic is concerned the atmospherics

          are felt to be little more than by-products of casual sequence which

          is primarily electromagnetic in character.

          The actual process by which a successful wish is transformed into

          its outcome is, of course, magic; at least in the sense that modern

          TV receiver might be acknowledged as such by Agrippa or Abra-Melin

          the Mage - Was there ever a more effective acrostic "for divers

          visions" than an infrared remote control?

                                                                            1424

          A detailed explanation of how the magical process appears to work

          would fill a book (reasonable offers from reputable publishers

          accepted); suffice it to say that no rewrite of either the Laws of

          Physics or the Axioms of Mathematics is required, and to mention

          that the Astrological elements of the hypothesis will form the

          substance of a paper to be presented to a forth coming meeting of

          the "Talking Stick".

          For the purpose of this exercise, the process may be appropriately

          visualized by consideration of nothing more complicated than a

          humble smoke-ring. In mathematical terms this is a Torus (a ring-

          doughnut shaped structure) which has a clearly defined, coherent and

          self-contained existence for an extended period within a

          fundamentally chaotic matrix; ie. it can hung around for several

          seconds retaining its structure in the turbulent air of a

          smoke-filled room. Such ordered structures fall quite naturally out

          of the Chaos Mathematics which models the behavior of gases and

          liquids (Fluid Dynamics for the technically inclined). Examples of

          such ordered structures in a chaotic environment abound, and not

          only on this planet. The Great Red Spot on Jupiter, for instance,

          has been in existence at least since Galileo observed it in 1610,

          though the chaotic nature of that planets atmosphere was not

          appreciated until the flypast of the Voyager spacecraft of 1979.

                                                                            1425

          A perfect smoke-ring requires very little expenditure of energy to

          be brought into existence, though that energy, in the form of a

          controlled pulse of gas projected from its creator lips has to be

          quite precise - ie. smoke-rings don`t always work, particular if

          someone is watching, and the best ones of all usually happen quite

          by accident! Significantly, the only way an observer can know if a

          smoke-ring is there because it has smoke in it. If an identical

          pulse of gas is projected from a non-smoker, the Toroidal ring

          structure will be established in the just the same way within the

          atmosphere, but its presence is almost impossible to detect, even

          with the most sophisticated of scientific instruments.

          The atmosphere is not the only chao/dynamic envelope surrounding our

          planet; there also exists the magnetosphere, which we perceive at

          ground level as the earths magnetic field. At present it exerts a

          force which causes a compass needle to point approximately towards

          the North Pole.

          The magnetosphere extends out into so-called empty space well beyond

          the atmosphere of the planet, and is anything but static in

          character. Complete polarity reversals can occur. A record of these

          is preserved in the sequence of North and South oriented volcanic

          rocks which have been mapped in the ocean floor extending outwards

          from mid-oceanic ridges, such as that which runs the lenght of the

          Atlantic. The magnetosphere exhibits its own "weather" patterns

          which, like the atmospheric weather, are driven primilarily by

          radiation from the Sun/Solar Winds. Magnetic and electric storms

          which affect TV and radio reception are a phenomena of

          magnetospheric weather, and interaction between the magnetosphere

          and the atmosphere can result in phenomena such as the Aurora

                                                                            1426

          Borealis or Northern Lights. Other manifestations include ball-

          lightning and St. Elmo`s fire.

          The ritual procedure put forward here postulates a process whereby a

          sudden pulse of electro-chemical energy, through an operators

          nervous system, establishes a magnetic structure which is the

          mathematical equivalent of a smoke-ring. It is suggested that this

          can occur on the onset of orgasm or accompanying a powerful

          martial-arts styled shout or KIAI, by a process akin to that of the

          Faraday Induction described in any half-decent textbook. The

          "magical" part of the process involves injecting a

          flash-visualisation of the eventual desired outcome of the magneto-

          smoke-ring as it is being established. The rest of the process of

          wish fulfillment is left to the wondrous dynamics of Chaos. It may

          be helpful for the operator to face towards the geographical

          (magnetic) North Pole.

          If performed as a solo working, this ritual may usefully be preceded

          by a banishing and visualisation exercise. The ritual text is

          written in the Enochian language of the angelic calls which were

          devised or discovered by Dr. John Dee in the 16th Century. In the

          sense that Enochian can be seen as a system of control (or cyber-)

          language for "life, the universe, and everything" it has many of the

          characteristics of a computer programming language. Among such

          properties would be those of recursive self-reference (ie. the

          ability to modify itself), and some of the phraseology of the

          preamble to the ritual is designed to apply ideas developed by

          Douglas Hoffstadter in his book Godel, Escher, Bach to the Enochian

          language. Specifically, the text of the ritual should increase its

          own potency with repetition.

                                                                            1427

          After the Enochian preamble, the participant(s) should make a

          vocalized statement of a "wish" or willed endpoint for the working,

          at the same time strongly visualizing the desired outcome. This

          "wish" may be of a benefic or malefic intent, but beware! the

          Enochian preamble carries a force of personal honor, in wishes of a

          dishonorable character they are likely to backfire.

          The pre-climatic mantrum "Zarzas Zarzas Nasatanata Zarzas" is held

          to be untranslatable. It is, by tradition, a formula which opens the

          Gates of Hell or the Abyss; in this context it is used to invoke the

          dynamic process of Chaos by which the wish can be fulfilled. Some

          occult authorities, Crowley among them, assert that the Zarzas

          formula is dangerous and advise against using it. Modern Chaos

          magicians do not share that view and, besides having employed it for

          years with no particular ills impacting the user, is consistently

          been found to enhance the effectiveness of most categories of

          magical working.

          The final climatic KIAI may be shout such as that projected by a

          martial arts practioner in the process of shattering a concrete

          block (or someone`s sternum), or else an exaggerated cry of orgasmic

          ecstasy. Prospective participants with orgiastic inclinations may

          care to experiment with variant techniques to effect the final KIAI

          exclamation which sets the magical "butterfly effect" process in

          motion. For example, the Enochian couplet following the statement of

          the wish might be committed to memory by operator of either gender,

          and repeated while other participants stimulate that operator to a

          frenzied pitch of ecstasy, culminating in the final KIAI. Such

          variants are for the more experimentaly inclined, but it is the sort

          of experiments which magicians of an unhibited frame of mind (or

                                                                            1428

          body) may find it enjoyable to carry out as an end in itself. Any

          feedback on results would be welcome!

                                                                            1429

          Ritual text / Enochian Invocation:

          COMSELH    I           P          MALPURG      DSI

          The circle with        eight      fiery darts  which is

          DRILPA     EMETGIS     DE         CHAOS

          the great  seal        of         chaos

          AS         IOADAF      DE         TOL          GLO

          was        in the      of         all          things.

                     beginning

          T          I           TA         HUBAR        BLIOR

          It         is          as         a continual  of comfort

                                            burning lamp

          NONCA      GMICALZOMA  CRIP       I            CORAXO

          to you     of power &  but        is as        thunders of judgement

                     understanding                       & wrath

          CIAOFI     DE          PAR        AG           IAIADIX

          to the     of          them       of no        honor

          terror

          SOLPHETH   BIEN:

          hearken    to my voice:

          VOMSARG                IADNAMAD                GOHULIM:

          unto every one of you  of undefiled knowledge  it is said:

          "OI        EMETGIS     LONSHI     OVOF         SA

          "This      seal        of power   may be       in

                                            magnfied

          MIAN       I           SAPAH      DE           OI

                                                                            1430

          continuancewith        the mighty of           this

                                 sounds

          LU         IA          HE         BAHAL"

          song       of          honor      cried with a loud voice"

          VLCININ    DS          I          ZA           ZAZ

          Happy      is          s/he       who          has framed

          ANGELGARD  MANIN       PRGE

          thoughts   in the mind with the fire

          ANANAEL                PI

          of this secret wisdom, s/he

          I          VGEG        T          CAPMIALI     FISIS

          is         become      also       successively to execute

                     strong

          BUTMONA    ATH         OD         AMMA         EMNA:

          By mouth   the works   and        curses       herein:

          >> MAKE YOUR WISH HERE <<

          SA         CHAOS       ANGELGARD               HARG

          Into       chaos       the thoughts            are planted

          OD         IONAS                               AZIAGIAR.

          and        they will become                    like unto the harvest

          ZARZAS ZARZAS NASATANATA ZARZAS

          !!! KIAI !!!

                                                                            1431

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                                        XXXI Hymns

                           Fr. Achad (Charles Stansfield Jones)

                                 Key entry by Fr. Nachash

                                   Ur.us-Hadit Camp, OTO

                                  Completed 11-21-90 e.v.

          **********************************************************************

                                            XXXI HYMNS

                                        TO THE STAR GODDESS

                                            Who is Not

                                      BY XIII: which is ACHAD

                                         I ... Invocation

            Mother of the Sun,  Whose Body is White with the  Milk of the Stars,

          bend upon Thy servant and impart unto him Thy Secret Kiss!

            Enkindle within him the Holy  Ecstasy Thou hast  promised unto  them

          that love Thee; the Ecstasy which redeemeth from all pain.

                                                                            1432

            Hast thou  not proclaimed: All the  sorrows are but   shadows,  they

          pass and are  done,   but  there   is  that which remains?   That  the

          Universe is  Pure   Joy-that   Thou  givest   unimaginable   Joys   on

          Earth--that  Thou demandest  naught in sacrifice?

            Let me then  rejoice,  for therein may I serve Thee most fully.  Let

          it be Thy   Joy to see my joy; even as Thou  hast promised in Thy Holy

          Book!

           Now, therefore, am I Joyful in Thy Love.

                                               AUMN

                                         II ... The Brook

            I wandered beside the running stream, and mine eyes caught the glint

          of Thy Starry Orbs in the swirling waters.

            So  is  it  with  my  mind;  it  flows   on  towards the  Great  Sea

          of Understanding wherein I may come to know Thee more fully.

            Sometimes,   as  it journeys, it  threatens to overflow its banks in

          its eagerness to reflect a wider image of Thine Infinite Body.

            Ah! How  the very stones,  over which  flow the life  of my   being,

          thrill at the tender caress of Thy reflected Image.

                                                                            1433

            Thou, too,   art   Matter;  it   is   I---Thy  Complement---who   am

          motion!  Therefore these very stones are of Thee, but the Spirit---the

          Life---is the very Self of me; mine Inmost Being.

            Flow  on,  O   Stream!  Flow  on,  O  Life!  Towards  the Great  Sea

          of Understanding, the Great Mother.

                                      III ... The Rose Garden

            Long have I  lain and waited for Thee in the  Rose Garden  of  Life;

          yet ever Thou withholdest Thyself from mine Understanding.

           As I lay I contemplated Thy nature as that of an Infinite Rose.

           Petals, petals, petals.. but where, O Beauteous One, is Thy Heart?

            Hast Thou no  Heart? Are Thy  petals Infinite so  that I may   never

          reach the Core of Thy Being?

            Yet,  Thou   hast   said:  "I love  you!  I  yearn to you!   Pale or

          purple, veiled  or voluptuous,  I who am all pleasure and  purple, and

          drunkeness of the innermost sense, desire you: Come unto me!"

            Yea! Mine innermost sense is drunken; it is intoxicated upon the Dew

          of the Rose. Thy Heart is my Heart; there is no difference, O Beloved.

            When  I shall have penetrated  to the Heart  of Thine Infinite Rose,

          there shall I find Myself.

           But I shall never come to myself---only to Thee.

                                                                            1434

                                       IV ... The Fox Glove

            Tall  and  straight  as  a Fox Glove do I stand before Thee,  Mother

          of Heaven.

            The flower of my  being  is given over to a strange conceit;  I grow

          up towards the Stars and not towards the Sun.

           Art Thou not Mother of the Sun?

            Thus have I blasphemed the Lord and  Giver of Life for Thy sake. Yet

          am I not  ashamed,  for   in  forgetting   the  Sun   I am become  the

          Sun--Thy Son--yet  a thousand times more Thy Lover.

            The foxes have holes and the birds of the air have  nests,  but  now

          I have nowhere to lay my head; for tall and straight as  a  Fox  Glove

          do I stand before Thee. My resting place is the Womb of the Stars.

            Yet  all that  I may comprehend of Thine Infinite Body   is  but  as

          the Glove  upon one of Thy  soft sweet hands, touching  the Earth, not

          hurting the little flowers.

 

                                                                            1435

                                   V ... The Storm

            A Dark Night and the Storm. The lightening  flashes between Thee and

          me.  I am dazzled so that I see Thee not.

            So in the depths  of my being flash the fires of life;  they   blind

          me to the Understanding of Thee and Thine Infinite Body of Stars.

            Yet  I  see  Thee  reflected in  the body of her  I love, as we  lie

          with quivering limbs awaiting the coming of the sound of thunder.

           She fears the thunder, and turns within herself for consolation.

            But even there the Lightning flameth, for I have loosed the fires of

          my being within the  dark  recess---in honour of   the Storm  and   of

          Thine Infinite Body which I see not.

                                    VI ... The Hole in The Roof

            Once  I knew  an ancient  serpent.  He delighted   to   bask  in the

          Sunshine which penetrated through a tiny hole in the roof of the cave.

           He was old and very wise.

            He said: "Upon me is  concentrated the  Light  of  the   whole Univ-

          erse."

                                                                            1436

            But a little brown  beetle,  who had long lived  in   the  cave with

          him, looked   up,  and   spreading   his wings passed out  through the

          hole  in roof---into the Infinite Beyond.

            Thus,  forsaking  wisdom,  would I  come to Thee,  Beloved Lady   of

          the Starry Heavens.

                                        VII ... The Design

            Strange  curves:  and  every  Curve  a  Number woven into a  Musical

          and Harmonious Pattern.

           Such was the design showed me by my friend when first we met.

            It was  like an exchange of  greetings by means of  an inward recog-

          nition.

            Oh! Could   I  but   grasp  the   Ever-changing  Design  of Thy Star

          Body, Mother  of Heaven!

            Yet, it  is written: "Every  man and every woman  is a star.   Every

          number is infinite, there is no difference."

            Such  then is Life,  for  those who love Thee:   Strange Curves, and

          every Curve a Number woven into a Musical and Harmonious Design.

                                                                            1437

                                      VIII ... The Snow Drift

            My body was blue  as Thine,  O Beloved,   when they found me.  I was

          stiff as  if  held in  a close  embrace. Nor was I conscious  of aught

          but Thee, till the small  fires of Earth brought me back with an agony

          of tingling pain.

           How came I to be lost in the snow-drift?

            I remember how  I had taken shelter  from the  blinding storm.   The

          snow fell about me, and I waited, turning my thought to Thee.

            Then  did  I realize how every snow-flake  is  built as a tiny star.

          I looked  closer, burying my face   in  the   white  pile,   as in Thy

          Bosom.   Mine arms  embraced the  snow-drift; I clung  to it  in a mad

          ecstacy.

            Thus would I have pressed  Thy Body to mine,  wert Thou not Infinite

          and I but as tiny as a star-flake.

           So was my body frozen---as by the utmost cold of inter-stellar space.

           It was blue as Thine when they found me locked in Thine embrace.

                                                                            1438

                                          IX ... Daylight

           In the Daylight I see not Thy Body of Stars, O Beloved.

            The little light of the  Sun  veils  the Great Light of the   Stars,

          for to-day Thou seemest distant.

            The  Sun burns like a  great Torch,   and Earth seems as  one of His

          little Spheres, filled with life.

            I  am but a  tiny spermatozoon,   but  within   me is  the fiery and

          concentrated essence of Life.

            Draw me up into  Thyself,  O Sun!  Project  me  into the Body of Our

          Lady Nuit!

            Thus  shall  a  new  Star  be  born,  and  I shall see  Thee even in

          the Daylight, O Beloved.

                                                                            1439

                                          X ... The Bird

            Once I bought a  little bird;  his cage was very small;  it had only

          one perch.  He  was so young he had  not even learned to sing,  but he

          chirped gladly when I brought him home.

            Then I raised the bars of his cage,  and   without a moment's hesit-

          ation  he flew out into  the room,  and   spying   the  cage   of  the

          love-birds, perched upon it and examined it carefully.

            Not long  afterwards another and  stronger cage  was  obtained   for

          the love-birds,  for  they had pecked through some of the frail  bars.

          When  the   little bird  was  offered the  discarded cage,  he quickly

          hopped from his tiny  one  to theirs.

            Now he  has three perches and room for his tail,  and  when we  open

          the door of his cage he refuses to come out.  Perhaps he fears to lose

          what he  had  once coveted and then obtained.

            Herein lies  the secret  of  Government.  Give the  people what will

          make them reasonably  comfortable;  let   them have three  perches and

          room  for their tails;  and forgetting their slavery and restrictions,

          they will be content.

            Hast Thou  not said  "The slaves  shall serve."  Lady of the  Starry

          Heaven?

                                                                            1440

                                         XI ... The Moral

            There is  another moral  to the  story of the  little bird.   Having

          gained  his desire for a larger cage,  he forgot his longing for Free-

          dom.

            The  door  remained   open;  the  room   was before him, wherein  he

          could stretch his wings and fly.

           Yet he preferred his cage.

            The wide world might have been  his  had he known how to use it, but

          he was not ready for that;  he  would have perished of cold  had I let

          him out into the wintry snow.

            Let   those  who   would  travel   the  Mystic   Path remember this:

          Earth Consciousness is an  illusion and limitation. When it  frets us,

          like  a little  cage,  our chance for greater freedom comes.

            But when a larger  cage is offered---when we obtain  Dhyana---let us

          not rest there thinking ourselves free.  The  door  is  open,  Samadhi

          lies beyond,  and   beyond that,  when  we are ready for it,  the Real

          Freedom, Nirvana.

            O  Lady of  the  Stars,   let me  not content  till I  penetrate the

          ultimate  bars and am Free---One with the Infinitely Great as with the

          Infinitely Small.

                                                                            1441

                                XII ... The Invisible Foot Prints

            Long have  I roamed the Earth delighting in the Good,  the Beautiful

          and  the True;  ever seeking  the spots  where these  seem to  be most

          Perfect.

            There is joy in this  wandering among the flowers of life, but   Thy

          Joy, O Beloved, is to be desired above all.

            Now I seek a resting place,  I am set upon a new Quest,  to  Worship

          at Thy feet.

            For  it is written of  Thee: "Bending   down,  a lambent   flame  of

          blue, all touching,  all penetrant,  her lovely hands  upon the  black

          earth, and her lithe body arched for love,  and  her  soft  feet   not

          hurting the little flowers."

            Oh!  That I might discover Thine Invisible Footprints upon the Earth

          and there come to the Understanding of Thy Being, O Beloved.

                                                                            1442

                                     XIII ... The Finger Tips

            Or,  it may be,  O Beloved,  I shall discover  the imprints  of  Thy

          finger tips amid the flowers or upon the Black Earth.

            Hath not Nemo  a Garden that he tendeth?  Doth he not also labour in

          the Black Earth?

            Who knoweth when Thy hands  may grasp me and  draw me up into  Thine

          arms, there  to nestle  at Thy breast,  to feed upon  the Milk  of the

          Stars?

            Beloved,   verily this tending of the Garden of the World---although

          the labor may seem heavy---leadeth to a Great Reward.  As   Thou  hast

          said:  "Certainty,   not   faith,   while  in  life upon  death, rest,

          ecstasy." Nor dost  Thou  demand aught in sacrifice.

           What do the Bhaktis know of Love? They see the Beloved everywhere.

            But when I am one with Thee,  O Beloved,  I shall not see Thee,  for

          I shall know Theee as Thou art.

 

                                                                            1443

                                    XIV ... The Well of Stars

            I  know  a  hidden  well of clearest  water.  Naught but the  coping

          of delicate pink onyx is visible until the secret spring be touched.

           Then beware! For above the entrance hangs a fiery sword.

            Few  find this  Well or  know its  Secret; there  are but  two roads

          leading thereto.

            From the broad Mountain summit we may search the slopes for a vision

          of the  Woodland Delta where  grow the Trees  of Eternity,   or we may

          journey  through the Valley between  the Ivory Hills---if  we fear not

          the  purple shadows and the black pit-fall.

           From Thee we came; to Thee may we return, O Well of Living Stars!

                                    XV ... The Icicles of Isis

            It  hath been  written  how the  Old King  dreamed  of his  banished

          peacock, entombed in a palace of ice,  who  cried:  "The  Icicles   of

          Isis  are falling on my head."

            Thus it is with those who arebanished to the Palace of the  Moon----

          for the Word of Sin is Restriction.

            Oh! Lady of  the Starry Heavens,  let   me not become frozen  at the

          touch of the cold Veil of Isis. For the Moon is but the dead reflector

          of the Sun, and He but the youngest of Thy Children of Light.

                                                                            1444

           Let me lift Thy Peacock Veil of a Million Starry Eyes, O Beloved!

           Show Thy Star Splendour, O Nuit; bid me within Thine house to dwell!

                                        XVI ... Purple Mill

            The delicate  purple mist streams up from the hills:   I  watch  and

          wait for the meaning of it all.

            Sometimes  it  seems  like  the incense  smoke of Aspiration ascend-

          ing towards   the  Sun---giver  of  Light,   Life,  Love  and  Liberty

          to the Children of Earth.

            But  the Sun is   going  down behind the  Mountains,  and Thy Starry

          Lamps glow in the Sky.

            Is not the Lamp above the Altar a symbol of the Desire of the Higher

          to draw up the lower to Itself?

            So, O Lady of Heaven, I liken the Mist to the  life-breath of  Souls

          who pant for Thee here below.

           And I remember Thy words:

                                    Above, the gemmed azure is

                                      The naked splendour of Nuit;

                                    She bends in ecstacy to kiss

                                      The secret ardours of Hadit.

                                    The winged globe, the starry blue,

                                      Are mine, O Ankh-af-na-khonsu!

                                                                            1445

            I, too,  would ascend as a  delicate purple mist that steams up from

          the Hills. Art Thou not all Pleasure and Purple?

                                   XVII ... The Infinite Within

            I  would that  I were  as the  feminine counterpart   of   Thee,   O

          Beloved; then would I draw the Infinite within.

            Yet  since  Thy  Pure Being must ever be more refined than this body

          of  mine I  should interpenetrate  every part  of Thee with  my living

          flesh.

            Thus,   O  Beloved, should  we enter  into a  new and  more complete

          embrace: not as  of  earth wherein the male uniteth with the female by

          means  of the  physical  organs  of  love,  but with  every atom of my

          being close pressed to every atom of Thine---within and without.

            Then,  O  beloved,  would  I  cry unto the Lord of the Primum Mobile

          to teach me the Art of the Whirling Motion of Eternity.

            Thus, whirling  within  Thee,  our never-ending  nuptial feast shall

          be celebrated, and a new System of Revolving Orbs be brought to birth.

            Ah!  the shrill  cry of Ecstacy of that Refined Rapture---the Orgasm

          of the Infinite Within.

                                                                            1446

                                   XVIII ... The Rainbow

            As I  sat in the shelter  of the forest glade,   my   eye caught the

          multi-coloured gleam of diamonds.  I  looked again;  the Sun rays were

          playing upon the dew which clung to a little curved twig.

           It seemed like a tiny rainbow of promise.

            Then,  while I watched in  wonder,  a small grey spider  bridged the

          arch of  the bow with his silken thread.

            Ah! My Beloved,  thus, too,  hath the  Spider of  Destiny woven  his

          silken rope from extreme to extreme of the Great Rainbow of Promise.

            Fate hath fitted me as  an Arrow to the String of Destiny in the bow

          of the Sun.

            But Whose Hand shall draw  that Mighty Bow,  O Beloved,  and send me

          upon fleet wings to my resting place within Thine Heart?

                                                                            1447

                                        XIX ... Dropped Dew

            As I came from  tending the Rose Garden and was about  to  return to

          my humble shelter,  my  eyes  caught  the gleam of dropped dew like  a

          tiny trail  along the path.

            It was  very early;  the   Sun  had   not yet re-arisen;  the  Stars

          still twinkled faintly in the sky.

           Who could have come before me to the Garden?

            I followed   the  trail  of  dew,  stooping   down  so that I saw in

          each crystal drop the reflection of a tiny star.

            Thus came I  to  my  lady's  chamber; she it was who carrying  roses

          had left this silvery thread as a clue to her hiding place.

            When I  found her, her eyes were closed, as she pressed the fragrant

          the pink blossoms to her white breast.

            Then did I  bury my face in the blossoms  and I saw  not   her  eyes

          when she opened them in wonder.

            Thus,  too,   would  I  follow  the Star-trail  of Dropped Dew,  ere

          the re-arisen Sun hides Thee from me, O My Beloved!

            Thus would I  come to Thee and bury  my face in Thy Breast  amid the

          Roses of Heaven.

                                                                            1448

            Nor   should  I  dare  to  look  into Thine eyes,  having discovered

          Thy secret---the Dew of Love---the Elixir of Life.

                                          XX ... Twilight

            Twilight... and in a few brief moments the Stars will begin to peep.

          I will await Thee, here amid the heather, O Beloved.

            I  wait... no stars appear for a mist has stolen up from the foot of

          the mountains.

            Thus I waited for a sight of Thy Star Body till the cold  damp  mist

          of suppresed emotion chilled my being and my reason returned.

            The woman stood girt with a sword before me.  Emotion  was  overcome

          by clarity of perception.   Then did I remember Thy words:  "The Khabs

          is in the   Khu not the Khu in  the Khabs. Worship then the  Khabs and

          behold my light  shed  over ye."

            Thus turned  I my thoughts within,  so that I   became  concentrated

          upon the  Khabs---the Star of mine  inmost being.  Then  did Thy Light

          arise as a halo of rapture, and I came a little to lie in Thy bosom.

           But I offered one particle of dust---and I lost all in that hour.

           Such is the Mystery of Her who demandest naught in sacrifice.

           The twilight is returned.

                                                                            1449

                                       XXI ... The Dog Star

            Wisdom hath  said: "Be not animal;  refine thy rapture!   The  canst

          thou bear more joy!"

            I have  been   like  an unleashed  hound before Thee, O Beloved.   I

          have striven towards Thee and Thou seest in me only the Dog Star.

            Yet will I not fall  into the Pit called  Because,  there to  perish

          with  the dogs of reason.   There   is no reason in  me; I seek Under-

          standing, O Mother  of Heaven.

            Thus,  with   my  face buried in the black earth,  do I turn my back

          upon Thee. I will refine my rapture.

            So  Thou mayest behold me  as I am, and so  Thou shalt Understand at

          last, O Beloved; for in reverse Thou readest this DOG aright.

           Hast Thou not said: "There is none other?"

                                                                            1450

                                        XXII ... Pot-pouri

            The roses are falling.  This is the night of the full  moon  whereon

          the children of Sin attend the Sacred Circle.

            Therein they will sit divided---but  not for love's sake---for  they

          know  Thee not---O  Beloved.   Into   the  Elements,   the  fiery, the

          watery, the airy  and  the  earthly   Signs are they divided when they

          gather at the Full Moon within the forest.

            I  wandered   down  the  deep shadowy glade,  there I espied a  tiny

          sachet  of pot-pouri, dropped---maybe---from  the streaming  girdle of

          one of the maidens.

            Tenderly I raised it.  Its  perfume  is  like unto the perfume ofher

          I love.  She, too,   perhaps,  has  heard the call  of the moon and is

          even now on her way to the secret tryst.

            But hast Thou  not said:  "Let  there   be no difference made  among

          you between  any  one   thing and any other thing; for thereby  cometh

          hurt."  What matter  then  the  name  of the  maiden?  What matter the

          flowers of which it is composed?

            Yet dare  I not burn this  incense unto Thee, O  Beloved, because of

          Thine hair, the Trees of Eternity.

            Oh!  Little   sachet of pot-pouri,   thou hast reminded me of  her I

          love, for the  roses  are  falling,  it is the night of  the Full Moon

          and the children of Sin gather to attend the Sacred Circle.

                                                                            1451

                                      XXIII ... Red Swansdown

            It hath  been  told  how  Parzival  shot  and  brought down the Swan

          of Ecstacy as it winged over the Mountain of the Grail.

            But there is within the archives another story,  unheard by the ears

          of men.

            From  the  breast of  the Eternal  Swan  floated one  downy feather,

          steeped in  blood.  This   did  the  youngest and least worthy  of the

          Knights  hide tenderly in  his  bosom  till he concealed it within the

          hard pillow of his lonely couch.

            Night  after  night that  holy pillow  became  softer; sweeter   and

          sweeter were   his  dreams.   And  one   night---the  night   of   the

          crowning   of Parzival---he   was  granted  the   Great Vision wherein

          the Stars  became like   flecks   of   Swansdown   upon the  Breast of

          Heaven, each living and throbbing, for they  were  steeped in Blood.

            Then  did every  atom of  his being  become a  Star racing  joyfully

          through  the Great Body  of the Lady  of Heaven.   Thus in sweet sleep

          came he into the Great Beyond.

           Grant unto me Thy Pillow of Blood and Ecstacy, O Beloved!

                                                                            1452

                                      XXIV ... Passing Clouds

            A  dark  night:   Not  a  star   is visible, but presently the  moon

          shines out through a rift in the clouds.  And I remember, "The sorrows

          are  but  shadows, they  pass and are  done, but there  is that  which

          remains."

           Yet is the moon but illusion.

            A dull day: but presently the Sunis seen as the clouds are dispelled

          by His light.

           Is He that which remains?

            Night once more: the Sun is lost to sight,  only the moon reminds me

          of His presence. The clouds scud swiftly across the Sky and disappear.

            Thy   Star  Body is visible,  O Beloved; all the sorrows and shadows

          have passed and there is that which remains.

           When clouds gather, let me never forget Thee, O Beloved!

                                                                            1453

                                    XXV ... The Coiled Serpent

           Thus have I heard:

            The ostrich  goeth swiftly; with ease  could he outstrip those   who

          covet his  tail-feathers,   yet   when  danger  cometh he burieth  his

          head in the sand.

            Thetortoise moveth slowly and when embarrased he stoppeth,  withdra-

          wing into his own shell; yet he passeth the hare.

            The  hare  sleepeth when he should be swiftly moving;  he runneth in

          his dreams thinking himself at the goal.

            But the Coiled Serpent hath wisdom, for he hideth his tail and it is

          not coveted; he  raiseth his head   and  fears not;   he moveth slowly

          like the tortoise, yet withdraweth not; he nestles close  to the hare,

          darting  his  tongue with  swiftness, yet  falleth  not asleep  by the

          wayside.

            Would that I had the Wisdom  of the Coiled Serpent,  O  Beloved, for

          Thou  hast said:   "Put   on  the wings,  arouse the  coiled splendour

          within  you: come  unto me!"

                                                                            1454

                                     XXVI ... Love and Unity

            Twenty-six is the  numeration of the Inneffable Name,   but It  con-

          cealeth Love and Unity.

            The Four-lettered  Name  implieth   Law, yet  it may be  divided for

          love's sake; for Love is the law.

            The   Four-lettered Name  is  that of the  elements,  but it  may be

          divided for the chance of Union; for there is Unity therein.

            There is but One Substance  and One Love and while these  be   twen-

          ty-six they One through thirteen which is but a half thereof.

            Thus  do I play with numbers who would rather play with One and that

          One Love.

            For Thou hast said:  "There  is  naught  that  can unite the divided

          but love!"

           And is not Achad Ahebah?

                                                                            1455

                                       XXVII ... The Riddle

           What is that which cometh to a point yet goeth in a circle?

            This, O Beloved, is a dark saying, but Thou  hast said:  "My  colour

          is black to the  blind,  but the blue and gold are seem of the seeing.

          Also I have a secret glory for them that love me."

           And Hadit hath declared: "There is a veil; that veil is black."

            I would that I could tear aside the veil, O Beloved, for seeing Thee

          as Thou  art, I might see  Thee everywhere, even in  the darkness that

          cometh to a point yet goeth in a circle.

            For Hadit,   the core of  every star,  says  "It is I  that go," and

          Thou, Mother of the Stars, criest "To me! To me!"

            Resolve me the Riddle  of Life,  O  Beloved,   for  loving  Thee   I

          would behold Thy Secret Glory.

                                                                            1456

                                        XXVIII ... Sayings

            Isis hath said: "I am  all that was and that is and   that shall be,

          and no mortal hath lifted my veil."

           Who cares what is back of the moon?

            Jehovah showed his back unto  Moses,  saying:  "No man hath  seen my

          face at any time."

           Who cares to face the elements?

            Hadit  hath  said:  "I  am life and the giver of life; therefore  is

          the knowledge of me the knowledge of death."

           Who cares to know death?

            But Thou,  O Beloved, hath said:   "I give   unimaginable  joys   on

          earth,  certainty, not faith,   while in   life   upon  death,   peace

          unutterable, rest, ecstacy; nor do I demand aught in sacrifice."

           Who would not long to invoke Thee under Thy Stars, O Beloved?

                                                                            1457

                                     XXIX ... The Falling Star

            Falling,  falling, falling! Thus  fall the Rays  from Thy   Body  of

          Stars upon   this  tiny  planet,  O  Beloved!  Innumerable streams  of

          Light like Star-rain upon the black earth.

            Since  every   man  and every woman is  a star, their lives are like

          unto streams of light concentrated upon every point in Space.

            As I lay with arms out-stretched, my  bare body shining  like  ivory

          in  the darkness. my scarlet abbai flung wide, mine  eyes  fixed  upon

          the  star-lit  Heaven;   I  felt that  I, too,  was  falling, falling,

          falling, in an ecstacy of fear and love into the void abyss of space.

            Then did I remember that Thou art continuous. Beneath, above, around

          me art Thou. And lo, from a falling star I became as a comet  wheeling

          in infinite Circles, each at a  different angle, till my course traced

          out the Infinite Sphere that is the Symbol of Thee, O Beloved.

           Then did I aspire to find the Centre of All.

           And even now I am falling, falling, falling.

                                                                            1458

                                          XXX ... Justice

            I am  a Fool, O Beloved,  and therefore am I  One or Nought  as  the

          fancy takes me.

            Now am I come to Justice, so that I may be All or  Naught  according

          to the direction of vision.

            No  Breath may stir the Feather of Truth, therefore is Justice ALone

          in L. Yet the Ox-goad is  Motion and Breath Matter  if  it  be  called

          the Ox which is also A.

            How foolish are these thoughts, which are  but as the Sword  in  the

          hand of Justice.  They are as  unbalanced as the Scales that stir not,

          being  fixed in the  figure of Law  above the  Court House of  a great

          City.

           But Thou hast said: "Love is the law, love under will."

           And Love is the Will to Change and Change is the Will to Love.

            Even   in the   stern  outline   of   the  Scales   of Justice  do I

          perceive the  Instrument   of  Love,  and  in  the Life Sentence,  the

          Mystery of Imprisonment in Thy Being, O Beloved!

                                                                            1459

                                           XXXI ... Not

            Three Eternities are passed... I have outstripped a million Stars in

          my race across Thy Breast---The Milky Way.

           When shall I come to the Secret Centre of Thy Being?

            Time,   thou thief, why dost  thou rob the hungry  babe? Space, thou

          hadst almost deceived me.

           O Lady Nuit, let me not confound the space-marks!

            Then,   O  Beloved,  Thy  Word  came   unto  me,  as  it is written:

          "All touching;  All penetrant."

            Thus left I Time and Space and Circumstance,  and  every Star became

          as an atom  in  my  Body,  when   it  became Thy Body. Now never shall

          I be known,  for it is I that go.

            But Thou,   O  Beloved,  though Thou art infinitely Great,  art Thou

          not energized by the Invisible Point---the Infinitely Small?

                              A Million Eternities are Present, Deem

                                    not of Change; This is the

                                           Here and Now,

                                             and I am

                                                NOT

                                               -oOo-

                                                                            1460

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                                   Treatise on Mind

                                    From: The Tigress

                From themoment that 2 cells forma zygote, we see the interaction

          of  informational process  - recognition,  communication, interaction,

          integration,  re-stabilization and reproduction  and or re-structuriz-

          ation.   This cycle of life can be see from the barest combinations of

          any two elemental  components beginning  at the  lowest atomic  desig-

          nations  of energy  and throughout  the  continuum of  increasing com-

          plexity - perhaps far beyond our capabilities

          to  understand.  ***  If consciousness  can be defined as an awareness

          of integrity through this process of self recognition; then conscious-

          ness can be easily applied to that which is non-human.***

 

                Fromthe most basicinteractions of chemistry, wefind that even on

          an atomic level there  is to be found this type of  consciousness.  We

          have  become aware  of the  atom's necessary  maintenance of  it's own

          structure  through the  evidence  of necessary  balancing of  protons,

          neutrons and electrons;  the importance of electron  shell valences is

          also a reminder of this  type of integrity.  Even on an  atomic level,

          there is a  form of awareness  of self-integrity in order  to maintain

          structure and identity.

 

                    Thisprocess of awarenessis also agenius of discrimination. A

          form  of identification  of self  & non  self on  an  energetic level.

          There  is a borrowing, and sometimes a sharing energetically, yet when

          this process of self recognition begins to fail we see the destruction

          of the matter  it involves <this is evident with  atomic structure and

          also evident at the human level in the study of  cancer.> Therefore we

          might look  at this  process of  self-recognition and  maintenance and

                                                                            1461

          examine it's nature in order to find its function and capabilities.

 

                    Whenwe look atdifferent types ofmatter, we findthat the more

          simple the atomic structure of the mass, the  less complex its process

          of  "consciousness" needs to be.   Things which  are comprised of only

          one  atomic component do  not need complex  processes of communication

          between those components.   Thus the level of consciousness  is rather

          low on an evolutionary scale of creativity, yet we also see that these

          types of  things are far more  stable in regards to  their integrity -

          far less vulnerable  to destruction.   In example, it takes  an enorm-

          ously concentrated force of heat to break the integrity of an atom...-

          yet a  mere 2000 degree flame  will not only destroy  the integrity of

          human consciousness, but also destroy the integrity of  the individual

          component  molecules which form the material mass  of a human to their

          lowest forms as individual atoms.

 

                                                                            1462

                    Whenwe look at theforces involved incommunication of energy,

          we  see  a flowing  medium of  different  frequencies within  a single

          spectrum  of  energetic  potential.   Elemental  energies  and  forces

          <light,  sound,  temperature,  pressure,   magnetism,  electricity...>

          differentiate and vary in  intensity and frequency yet are  very alike

          in  that they are all  means of transferring energy  as a form of com-

          munication which can be informative/stabilizing or disinformative/des-

          tructive,  depending  on the  structure  of  the "consciousness"  they

          encounter.  It  may be perceived that the more  complex the structure,

          the lower the  frequency of the  integrity of that  structure and  the

          more vulnerable that structure is to disinformation.

 

               The  more diverse the components  are that are  included within a

          thing,  and the more efficient  the means of  communication within the

          structure  of that thing; the  lower the common  denomination of freq-

          uency of integrity must  be in order that the  informational frequency

          will not be  destructive to any  of the component  parts.  To  analyze

          this statement we must look at other analogies within our environment.

          Firstly I would like to examine the nature of sound.

 

               Sound waves come  in varying frequencies and  modulations, and as

          humans we assign different  notes to those steps within  the frequency

          spectrum which we can differentiate and perceive.   If we play several

          notes  simultaneously, we  find that  in order  to maintain  a balance

          harmonically, we  must play notes  that match each  others modulation.

          You can play a "C"  note at any octave and in fact play  all "C" notes

          simultaneously and  you  will find  that  within the  frequency  range

          these notes will compliment each other, in fact they will contribute/-

          share  energy with each other.  WE find similar matching if we look at

          musical chording.  If you play the notes "F" and "C" , the  sharing of

                                                                            1463

          energy vibrationally  between those  two ranges  of frequency  will in

          fact create  the note  of "A"  in the  range in  which  the two  notes

          frequencies  overlap.  In this way communication is informative and in

          fact the  "whole is greater"  than the sum  of its parts.   Similarly,

          playing  two notes which lie in the same modulation frequencies simul-

          taneously  will increase the duration of the vibration compared to the

          duration if each note were played alone.

 

               When we  examine  the sharing  of  electrical information  at  an

          atomic level, we see  that through the temporary sharing  of electrons

          in a  phase path  also indicates something  that we might  consider as

          investing a thing <atom> with more than the sum of its parts.   Simil-

          arly in using electric  frequencies in a series, we  store information

          on silicon chips which invest them with more than they would be if one

          simply  looked at the electrical  and silicon components  alone.  This

          transference  of  energy  is also  a  transference  of  information in

          frequencies which in many ways we are still attempting to understand.

 

               Simple, one component things,  can sustain far higher frequencies

          of  energetic  transmission than  can  complex  components of  things.

          Frequencies which pass freely through atoms ultimately destroy complex

          things such as humans when they are subject to  them.  It appears that

          the more complex  the union  of the  components, the  slower and  more

          tediously  complex the  transformation  of data  must  be.   The  more

          complex a thing is,  the lower the vibrational capability  it sustains

          in order to maintain the integrity of its own structure.

 

                                                                            1464

               Energetic  communication exists  infinitely throughout  the univ-

          erse.  The transference  of information through radio waves  and light

          waves  continues back in time to the occasion of what was known as the

          Big Bang.  It may be that in the future we will find that in the  same

          way gravity  and electromagnetism  are also continuums  of information

          from  times long past.   Scientifically we study  these energetic con-

          tinuums and yet we doubt and deny the holistic communicative nature of

          the  universe.  We search for causes  and effects within the realms of

          our limited  perceptions and  are amazed  when we  can find  no causal

          effects to explain change.

 

               When we examine  biological life, we find  that each evolutionary

          adaptation seems to be  an extension of  the process of self/non  self

          awareness and maintenance  of integrity.   Not only  do we see  inten-

          sification  of sensory perceptual abilities, but also we note that the

          integrational and responsive/reactive   components of the process also

          have to evolve and adapt in order to stay integrated with  the rest of

          the "consciousness".  Amoebas are "simple" life forms, and  yet we can

          examine them and see that each organic component within that life form

          serves  as an  informational  and communicative  component within  the

          process of  maintaining the integrity <life> of  the whole.  When this

          communication  process or any part  of it ceases,  the organization of

          the organism begins to deteriorate and eventually ceases and dies.  In

          biological  life, we find  that though we  have maintained the  use of

          electronic  communication on some neural  levels, we have  sunk to the

          depths of  transferring  actual molecular  compounds <proteins,  amino

          acids...> in  most of our  organic processes.   Even the human  brain,

          supposed  highest achievement  of  organic life  forms, requires  base

          molecular  salts  in order  to  process electrical  information.   Our

          complexity denies us the speed of light, radio,

                                                                            1465

          and other  faster and higher  frequency modes of  communication except

          from outside of ourselves.

 

               The  human consciousness is a  genius of discrimination.   We use

          the  abilities of discrimination to  identify those stimuli which come

          from outside of our biological forms  in order to protect and maintain

          our  integrity <life.  We use  our senses <inefficient though they may

          be>  to gather and interpret pure energetic communications such as the

          radiated  energy of sunlight and we are so inefficient at interpreting

          that data that we can only sense  light and heat and it destroys those

          sensors that gather that information through blindness and sunburn  if

          we continue too long in our attempts.  Yet,

          conversely ,  we need the  information from sunlight  which stimulates

          our organic forms  into producing  vitamin D <without  which we  would

          die>.  Is this a  remnant of  photosynthetic capabilities  from lessor

          complex integrations,  or merely a  new attempt at  further increasing

          our potential?

 

               As organic forms of  consciousness, we are sorely limited  in our

          perceptions  of the  universe.    Limited  in exploring  the  possibly

          limitless ranges of energetic exchange simply due to the limits placed

          upon  communication due to the complexity  of our component structure.

          Yet  rather than admit to our limitations, we seek further exploration

          through  the development of tools  made from things  less complex than

          ourselves.   In the laboratory, we use  light waves and shaped silicon

          to create microscopes to increase our sense of visual acuity within

          the  spectrum of  visible radiation  imaging.  In  the studio,  we use

          simple cones flattened  vegetable matter and  electronic amplification

          to create  tools to compensate  for our limited aural  perception.  We

          have created  many tools out of simpler and less complex components in

                                                                            1466

          order  to reach  those  higher frequencies  of  information which  are

          either  so far removed from us as  to be imperceptible, or so destruc-

          tive to us that we dare not experience them ourselves.

 

               The  human zygote from the moment of conception is a discriminat-

          ing consciousness which is involved in the  differentialization of its

          components in order to

          develop finer  levels of complexity.   This fetus is  also even before

          birth  learning to  interpret  communicative energies  from the  outer

          world in order  to begin definition  of itself, its integrity  and its

          maintenance  of  self apart  from the  influence  of "other".   Cells,

          joining together  in communication  to form co-operative  systems each

          with separate  responsibilities to the  whole.   Organs with  specific

          functions  supporting the organism in its fight to maintain its integ-

          rity.  Consciousness of Mind, determining the  difference between self

          and non self, regulating the integrity  of the whole.  This harmony of

          components within a symphony  of orchestration, this is the  matter of

          being alive.

 

               Despite our complexities, despite recognition of our  vulnerabil-

          ities and limitations; we as  humans are beings of arrogant mind.   We

          claim supremacy over all biological organisms and claim the sole right

          to conscious thought <as if we were the only from  of communication we

          wished to  recognize.>   We deny our  insecurities and  lay claims  to

          great understandings concerning the  universe, when we in fact  do not

          even  understand the actual workings of our own process of integration

          and communication within our own biological forms.

          We claim  ownership of consciousness,  yet we  do not even  pretend to

          truly evaluate the process of consciousness nor its beginnings.

 

                                                                            1467

               Despite our inadequacies,  we assume  to know the  nature of  the

          beginnings of  all life.  We  claim to know  the "mind" of  "God" <the

          prime causation for all that exists> and we claim title to superiority

          in emulation of this "God" - above and beyond all other  forms of life

          or integrity.  An egotistic lot are we, who strive to seek security in

          the midst  of  our fear,  our  inadequacies, our  vulnerabilities;  by

          developing a system of belief which guarantees our security in a place

          beyond our perception.  We seek safety and foundation at the same time

          that we reach outward to claim flight amongst the stars.

 

               This is the  paradox on humanity, of  mind.  Complexity  found in

          simplicity... using simplicity to explore  a universe beyond the range

          of our complex integrity.  Our complex integrity vulnerable to all but

          the  simplest energies,  while we  lay grasp  to use  complex energies

          which would destroy us in  order to prove our strength.  What it is we

          look for, we  eventually find at the expense of  closing our senses to

          see  what really  is.  Perhaps  it is  true that the  most foolish are

          those who lay claim to knowledge for they have closed their minds

          to further  learning, and  that  the most  wise  are those  who  claim

          knowledge of no thing, that they may learn all.

 

                                                                            1468

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                              Dragon Trad and the Holy Grail

                                    Cameron Mandrake

          Recently we have discovered the significance of sharing water in our

          circles.   This ritual should be warm  and meaningful.  This being the

          case  it should only  be shared by  members of the  coven and visitors

          should be excluded unless the visitor is VERY close to the group.

 

          Someone  reads the  following  poem or  one that  is  written for  the

          occaision.

 

                                   Quest for the Grail

                                     by C.J. Mandrake

           I have sailed the seven seas.

          I have walked the deserts of this world,

          searching for clues and kin;

          always awed by the stories that they told.

          Time my only enemy,

          every stone my friend;

          carried by myth's fluid words,

          looking for a gold cup 'round every bend.

 

          Mountains loom before me:

          The path, all but lost behind.

          Arthur's song plays deep within me!

          The Merlin's words dance within my mind!

          ``The blessed cup that you seek,

          it is the Mother's womb.

          It has poured out all our world

          and it will be your tomb.''

                                                                            1469

          Grail of Love

          Grail of Light

          Grail of Truth

          Grail of Might

          carry me to the very Fount of life.

 

          I threw a coin in a wishing well:

          My wish, the Grail to see.

          When the waters stilled again

          I beheld the Mystery.

          The Cup is made of flesh and blood.

          The secret of deep peace it lends.

          I drink from it every day

          and I share it with my friends.

 

          One and one and one is three:

          Three by three is nine.

          The heart of the world I see,

          the secret of the Grail is mine.

          The Cup, it is a lotus flower

          deep within my soul,

          flaming with the love of Her:

          The Goddess and I made whole.

          ****

 

                                                                            1470

          The reader takes the chalice of water and drinks and the cup is passed

          around the  circle deosil, each person  taking a drink in  turn.  Each

          person may offer a thought before they drink.  This may be a thanks or

          an observation or anything that seems significant to the moment.  When

          the cup makes it  back to the reader,  he/she again drinks of  the cup

          and pours the remainder as a libation.  With the libation is said...

 

          I partake of the Cup of Abundance.  I share this Cup with those around

          me.   I return what  is left to  the earth. <pours water  out onto the

          ground> And my Cup remains full. <holds cup to heart>  Blessed Be.

 

          This rite is very good  for group binding.   Last time we did this  we

          drank water from the Chalice Well in Glastonbury that one of the coven

          members brought back from vacation.

 

          Enjoy!  And Bright Blessings.

 

          CJ

 

 

          ... Copyright 1992 - DragonHart Coven - All Rights Reserved

                                                                            1471

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                             Ritual of the Blessed Motherboard

                                        The Tigress

          Thus it follows that  after many days of  chaos, unfounded mayhem  and

          startling inconvienience <as given in favor by the Goddess Eris> so it

          shall be that I am  finally able to share with you  the official cere-

          mony of the Blessed Motherboard  and the Horned One that Plugs  in the

          Wall.  This ceremony is one to be practiced by discordian compu-pagans

          each Midsummer Eve  in holy celebration  and appreciation of  debugged

          upgrades,  new shareware, faster  circutry and all  the blessings that

          flow from the Goddess...

          Note :  Let it be said  that if your system  crashes, your motherboard

          becomes twitchy, your  hard drives  fail, or your  cables spout  forth

          fire - that this is an indication that the Goddess  is displeased with

          your  compu-worship. At this  time, if  the posting  of many  tales of

          compu-sexuality doth fail  to pacify Her.  This is  the time that this

          ritual must be done to regain Her pleasure.

          It is thus that this ritual be made easier if thou coven of compu-pag-

          ans is  large, for then the  obtainment of the necessary  materials be

          far easier...

          Necessary ritual components -

          To  represent the Matron Goddess : 1  AT Motherboard <preferably a 386

          with Large Co-processors.>  <may be in "twitchy condition".>

          To  represent the  Crone: 1  AT&T Phone  bill from  Mother Bell.  <the

          higher the debt, the better one can justify ones needs to the Goddess>

                                                                            1472

          To represent the Maiden: a large firepit  dug in the shape of a circle

          around which the  pentagram will be formed. <dry  wood laid in prepar-

          ation>

          To represent the God: 1 very Large, very THICK power supply cable

          For the Pentagram : 1 can of neon or glow in the dark paint

          For the Quarters :  The following items are placed at each quarter -

          North : A Power supply with cable, the energy which inspires us

          East: A keyboard through which our innocence is transformed to lust

          South: A hard drive which saves our writ to seal our doom

          West : A Monitor by which all might see our lustful spells at work

          The Altar : A makeshift desk

          The Incense: A chipped ashtray and a pack of Camels <extra humps>

          The  Cup:  A container  of  highly caffinated  substance  <coke, jolt,

          pepsi>

          The Bowl : a bowl of fine earth to represent  the accumulation of dust

          in your  house which you haven't cleaned since you spend all your time

          at the keyboard .

          The  Flame: One jar of kerosene, gasoline, or other flamable substance

          with matches that one uses to light the fire.

                                                                            1473

          In  addition:  Each member  of the  network  coven should  bring spare

          parts, broken  cables, split  chips, bungled software,  etc...for fire

          offerings  at the  conclusion of  the ceremony.  Clothing during  this

          ceremony is optional.

          Opening  Chant <To  be sung  as the  HPs and  HP draw  the  circle and

          pentagram around the  firepit><sung to  the tune of  "Rain drops  keep

          falling on my head >

          Circuts keep blowing on my board

          my hard drive keeps crashin

          and its heads are getting scored

          Messages are lost OH

          Time to appease the Goddess of all Computers

          Alas I'm broke

          My bills

          Are higher than my income

          Oh please Goddess I'm begging thee

          To hear my plea and heal my system

          ba dum dum, ba dum ba dum dum

                                                                            1474

          Cables are ruined by crossing wires

          My modem is burping

          and its screwing up my files

          Data's being lost OH

          I ask the Horned One Plugging into my wall

          Oh Please don't surge

          My dos

          is shareware and its fragile

          Oh please Horned One

          I'm begging thee

          Remember that my ram is borrowed

          ba dum dum, ba dum ba dum dum

          The Crone works her spells through Mother Bell

          My phone bills enormous

          and my life is living hell

          Long distance is a bitch OH

          What did I do before to deserve this karma?

          I have five days

          To pay

          The toll charge for downloading

          from New Jersey

          Oh Mother Bell,

          have mercy on my lust addiction

          ba dum dum, ba dum ba dum dum

                                                                            1475

          I worship through the message base

          Hiding behind keyboards

          where you cannot see my face

          Sexual inuen - DO

          Maiden protect me from my own sweet confusion

          Let me log in

          to boards

          To satisfy my hunger

          and to praise you

          and sacrifice your innocence among the echos

          ba dum dum, ba dum ba dum dum

          Its My Lust......  Sacrifice it or BUST

          <To be sung until the Pentagram and altar are set up, the

          last sentence repeated and slowly faded>

                                   The ritual begins...

          As  the coven  sings the  ritual opening  chant the HP  & P  paint the

          Pentagram around the firepit with neon or glow in the dark paint.  The

          items are placed in the designated  directions and the altar is set up

          to the north of the fire with the following items placed upon it.

          To the North end of the altar the ashtray and cigarettes

          To the East end of the altar the holy cup

          To the South end of the altar the bowl of earth

          To the West end of the altar the jar of kerosene and matches.

                                                                            1476

          As the HP  calls the elements the P shall pass  her the items in ques-

          tion

          The coven  at the end of  each elemental calling shall  chant the fol-

          lowing:

          Elemental Power

          Come out and play with me

          Play midst my flaming spree<fire>

          and sing the chant with me <Air>

          Splash in my rain barrel <Water>

          Slide down my cellar door <Earth>  And we'll be jolly friends

          Forever more

          The HP calls to  the Element of Fire <and taking the kerosene from the

          P> intones:

          Fire, Fire burning bright, like a candle in the night

          Come and join us in our flight, Lend us your eternal light

          Warm the Maiden with your flame,

          I call you in the Goddess's Name.

          The HP pours  the kerosene liberally upon the firewood  in the pit and

          lights  the  fire with  the matches.  <the  coven sings  the elemental

          chant>

                                                                            1477

          The P hands the HP the bowl of earth.  The HP tosses the earth upwards

          to scatter it around the circle and over the altar as she intones:

          Elemental Earth I beckon thee, with us in this circle be

          Ashes to ashes, dust to dust, firm foundation is a must

          Warm bed for the Matron's frame  I call you in the Goddess's Name

          <the coven sings the elemental chant>

          The P hands the HP the cup of caffinated  substance.   The HP lifts it

          to her lips and intones:

          Water quench our thirst, keep us wet and wild

          Join us in our circle hence, praise the lady mild.

          Liquid of Life that has no shame

          I beckon thee in Goddess's Name

          The HP drinks from the cup and beckons the P to drink of it,  he does.

          <the coven sings the elemental chant>

          The P hands the HP  the ashtray and a cigarette and lights it for her,

          the HP takes a long drag and as she exhales intones:

          Airy, Airy, quiet and contrary how doth your winds blow?

          Through maidens hair your breath ensnare, your secrets we would know.

          The Pow'r of Wind by Lady made tame

          I beckon thee in Goddess's Name

                                                                            1478

          <the HP smokes and exhales as the coven sings the elemental chant>

          The HP and  P perepare to summon the directions  in supplication to be

          followed by the closing of the circle.

          The following is  a chant used by the coven  at each directional open-

          ing.

          "From the North awakening, the energy inspires

           From the East our eagerness to learn amid the fires

           From the South commitment and thus we seal our doom

           From the West comes reckonning, our message answered soon"

          The HP and P walk to  the North and hold up  the Power supply.  The  P

          intones:

            The Power of the  north inspires us and lends us its  energy for our

          use in supplication.   This Power  Supply I offer  to thee Oh  Goddess

          that your Power run through my computer and my life.  The P tosses the

          Power supply into the fire.

          <the coven sings the directional chant>

          The Hp  and P walk to  the East and hold  up the keyboard.   The P in-

          tones:

          The Power of  the East  transforms our innocence  through tasting  the

          fire  of Life.   This  Keyboard, I offer to thee  Oh Goddess that your

          knowledge guide my fingers on  their path through the system of  Life.

          The P tosses the keyboard into the fire.

          <the coven sings the directional chant>

                                                                            1479

          The HP and P  walk to the  South and hold  up the hard  drive.  The  P

          intones:

          The Power of  the South is that of action  and consequence, of commit-

          ment  to the   path and  the ability  to remember  the lessons learned

          thereof. This Hard Drive I  offer to thee Oh Goddess that  your memory

          of my  acts and  deeds be  remembered with praise  and favor  in thine

          eyes. The P tosses the Hard Drive into the fire.

          <the coven sings the directional chant>

          The HP and the  P walk to  the West and  hold up the  monitor.  The  P

          intones:

          The Power  of the  West is  that of  access to  all things,  to seeing

          turthfully into  the path of a  life and judging it  thusly, worthy or

          unworthy.  This  monitor I offer to thee Oh  Goddess that your eternal

          eyes may see into my  life  and may watch over my actions,  and that I

          may find favor in you  as my eternal Sysop.  The P  tosses the monitor

          into the fire.

          <the coven sings the directional chant>

          The HP and  P walk thrice around the circle  widdershins and all chant

          thusly:

          Ring around the altar

          Power never faulter

          Goddess, God

          We summon thee       <repeated until the circle is thrice closed.>

                                                                            1480

          The Circle Closed and the directions and  elements present, the HP and

          P prepare to call to the Goddess and to the Horned One.

          The HP stands before the fire pit and calls:

          Virgin Goddess, gentle maid

          She whose seeking to get laid

          Bring your innocence to Bare

          For those who worship for your care

          <the P leads the coven in the Maiden chant>

          Come on Maiden light your fire

          Come on Maiden light your fire

          Come and set the night on FIRE

          The HP stands before the fire pit and holding the phone bill calls:

          Oh Mother Bell, Oh Crone of Disconnection from this pagan life

          I beseech thee, hold back thy hand of dread financial strife

          In attonement bills I pay to thee

          Of thy modem killing hand let me be free

          The HP tosses the phone bill into the fire.

          <The P leads the coven in the Crone Song>

          "  We're sorry,  the  number you  have  reached has  been  temporarily

          disconnected Booooo Hissssss

          We're  sorry, the number you have reached has been temporarily discon-

          nected Booo Hisssss"

                                                                            1481

          The HP stands before  the Altar and holds high the  very long and very

          thick cable of the Horned One that Plugs into the Wall and calls:

          Oh Horned One, Powerful Consort of the Blessed Motherboard

          Surging with Energy you take your place as Lord

          Pulsing with Power, with each surge of volts you swell

          Pumping life into the Goddess, you serve her purpose well

          The HP tosses the very long, very thick cable into the fire

          <the P leads the coven in the Horned One chant>

          Pump, Pump, Pump it up....keep the power flowing

          Pump, Pump, Pump it up....hard fast and never slowing

          Pump, Pump, Pump it up....We know you please the Goddess

          Pump, Pump, Pump it up....Be strong and never modest

          The HP raises the Blessed Motherboard with Large Co-processors high in

          the air and the  P and HP each take  and end in their hands.   Raising

          the Motherboard high in the air they intone:

          Blessed Mother, Sacred Goddess come to bless your users

          Keep us safe from disk crash and lurking abusers

          Let thy healing hands caress our crippled hardware

          Let our nodes stay stable, that through distance we may share

          In your holy worship together we may gather nightly

          Writing inuendo, our modems steaming slightly

          Bless us Holy Goddess, and show us by your sign

          That we have earned your favor, your blessing so divine.

                                                                            1482

          The HP and P lead all in the following chant:

 

           A Prayer to the Goddess for self conscecration

           Dominus regit Goddess

 

           The Blessed Goddess is my mistress;

           I shall not be in want

           She maketh me lie down on soft bedding

           and leadth me to think of rumpling it

           She revives my soul <when I thought I was exhausted>

           and guides me along the most sensual pathways for pleasures sake

           Though I walk through the valley of the shadow of dangerous desire

           I shall fear not impotence

           for she is insatiable

           my rod and staff they comfort her

           We spread a table of ecstacy in the presence of those

           who are sorely troubled by arrousal

           She annoints my head with honeyed oil

           and I make her cup run over

           Surely the pleasure and bliss shall follow me all the days of my life

           and I will dwell in the caves of ecstacy within mind forever.

 

                                                                            1483

          Thus said, the HP and P intone the following:

          OH Blessed Motherboard please  accept this offering in your  name, and

          in  the name of  the Horned One  who plugs  in the Wall  and gives you

          pleasure...

          that  we may be blessed in our offerings  to you both in circle and in

          life.

          Thus said, the HP and P toss the Motherboard into the fire.

          The HP and P lead the coven in the following chant -

          Blessed be the Motherboard from whom all messages flow

          Blessed be the Horned One who fills Her with His offering

          Blessed be the sysops who transfer the packets

          Blessed be the writers and those who inspire what they bring

          Blessed be the hard drives that keep messages from harm

          Blessed be the modems which send packages large and small

          Blessed be the shareware we use to commune

          Blessed be the network which links us up with all

          Blessed be our minds, that we might write our prayers

          Blessed be our fingers that tap amongst the keys

          Blessed be our monitors that shine with holy light

          Blessed be our senses that stimulate with ease

          Blessed be the circle, a circut without end

          Through which we hail and merry meat with those that we call friend.

                                                                            1484

          At this point the HP and P gaze into the fire for the portent of the

          Goddess's sign of approval  <the flames of blue light from the mother-

          board offering>

          At seeing this both HP  and P raise their arms in  joyful supplication

          and shout <To be echoed by  the Coven members in attendance after each

          line>

          The Maiden's found appeasement and She is satisfied

          The Crone is in abeyance, her compu-billings fried

          The Horned One's filled with power, in joining He is pleased

          The Goddess sends Her blessings, cleansing virus and disease.

          We thank the 4 directions for standing by our side

          We thank the elementals and their power all allied

          To Celebrate our status annointed compupagans of sin

          Let Joyful Inhibition be released and the saturnalia begin!!!!

          <the HP and P release the circle and the partying shall now commence>

          Sensual  foods and  drinks are served  and shared,  <the rest  you can

          imagine>

                                                                            1485

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                                     Prosperity Spell

                                      Rowan Moonstone

          The following is a quarterly prosperity spell given to me by Angel and
          Gracie,  my first two FamTrad teachers.  I have no idea where they got
          it, but I can  tell you that it DOES work.  I"ve used it for years and
          it never fails to  bring me some unlooked for money.  I find that I've
          overpaid a bill, or an old  debt which  I had written off as uncollec-
          tible gets repaid,  I find a $20 on  the  sidewalk, etc.    Try it, it
          works!

          The spell is to  begin at one  minute past midnight  SUN TIME (I  HATE
          daylight savings  time when I  do this.  Means  1AM!) on the  night of
          April 30 (May 1), July 31 (Aug 1), Oct 31 (Nov. 1) and Jan 31 (Feb  1)
          In other words, on the first minute of the cross quarter day.

          You will need the following:

          1 gold candle
          6 green candles
          9 white candles
          Pine oil for anointing candles
          salt

          All candles  must be dressed with  pine oil and then  arranged as fol-
          lows:

          gold candle in the center
          green candles in a circle around gold candle
          white candles in a circle around green candles.

          At one minute past midnight on  the appointed day, trace a salt circle
          around the outermost circle  of candles, light the gold  candle first,
          then  the green candles, moving deosil, then the white candles, moving
          deosil.   Circle  the altar  three times,  chanting "Orbiting  Jupiter
          trine the sun, bring  money on the run."   Do the chant 3  times also.
          Sit  quietly  for a  few minutes  and  visualize your  monetary NEEDS.
          (needs, not desires).  The SNUFF (do not blow or pinch) the candles in
          reverse order.

          That's it.  That's all there is to it and it works beautifully.  Since
          Lammas  is coming up, thought  I'd post it for everyone  to see.  I've
          got a bunch more stuff from these two ladies if  anyone is interested.
          They  worked a  great deal   with  Archangels and  I suspect  a strong
          Kabalistic crossover in there  somewhere.  But the spells  and rituals
          DO work quite nicely.

          BB Rowan

                                                                            1486

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                          Quarter Calls for The Dragon Tradition

          EAST
          Mighty Dragon, Guardian of the realms of the East.  Your tongue is
          a sharp sword, cutting with the knowledge of the arcane.  Your spirit
          flows as graceful as a swift in flight.  Purify us with truth.
          Blessed Be.

          SOUTH
          Mighty Dragon, Guardian of the realms of the South, your breath is
          aflame with the  fires of  inspiration and  passion.   Your spirit  is
          searing and fervent.  Purify us with Love.  Blessed Be.

          WEST
          Mighty Dragon, Guardian of the realms of the West, your coils are the
          cleansing  healing waves that nurture  the soul.   Your spirit lunges,
          leaps  and splashes  like a Talbot  at play.   Purify  us with pulsing
          tides. Blessed Be.

          NORTH
          Mighty Dragon, Guardian of the realms of the North, your talons run
          like roots into the earth, giving you  infinite strength.  Your spirit
          is substantial,  hard and pure like  a clear crystal.   Purify us with
          persistant wisdom.  Blessed Be

          Each of  these Dragons has a  secret name that they  are also invoked-
          with.  A suggestion is that anyone using these invocations meditate to
          find an  appropriate name for each  Guardian and use it  along with or
          instead of the words "Mighty Dragon".

          Blessed Be.

          Enjoy!

          ... Copyright 1992 - DragonHart Coven - All Rights Reserved

                                                                            1487

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                                     Safe Travel Spell
                                      Rowan Moonstone

          You will need:

          2 white candles annointed with sandalwood oil.
          1 purple candle annointed with sandalwood oil.
          Photo or personal articles of the person the spell is for
          "Personality " candle, appropriate to the recipient of the spell
          Sandalwood incense

          Altar should be arranged as below:

          _____________________________________________________________________
          |                                                                   |
          |  O (white candle)     O (Personality candle)     O (purple candle |
          |  (1)                      (3)                      (4)            |
          |                                                                   |
          |   O (white candle)        Photos or personal object   O (incense)  |
          | (2)                                                       (5)      |
          |                                                                   |
          _____________________________________________________________________

          Light white candles (1& 2)  light personality candle (3) light  purple
          candle (4), light incense (5).  Repeat the following invocation:

          "Hail Mother of the World!
          Nanna, Isis, Astarte, Selene, Holy Sin (pronounced Sheen).
          See me, look upon me
          See me, look upon me
          See me, look upon me
          Protect me and my people tonight.
          Send your white light around me.
          Send your protective light around ______________
          That they may be protected
          As they travel and as they dream.
          Send only good and lucid energies their way.
          Thank you.
          Thank you.
          Thank you.

          You can either  let the candles burn out by  themselves, or snuff them
          in reverse order and  let them burn a little each night  if the person
          will be on an extended trip.  On the  last night let them burn down on
          their own.   NEVER blow our or  pinch out the candles.   This destroys
          the luck.

          BB Rowan

                                                                            1488

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                                  WITH THESE EIGHT WORDS
                                 THE WICCAN REDE FULFILL:
                            "AN IT HARM NONE, DO WHAT YE WILL."
                          Copyright 08/17/92 by Servants Of The Elder Gods, Rocky Mountain
                                                                Coven and James C. Taylor

                 OVERVIEW.  The purpose of this paper is to look at the Wiccan Rede, at
          the  types  of conduct  it excludes,  and at  the  type of  conduct it
          requires.  We will begin with a detailed examination of the wording of
          the Rede itself, which presents as "pseudo-archaic" but actually makes
          excellent  use of the specific meanings of several archaic words which
          have no real equivalents in contemporary English.  We will then take a
          look at the two sections  of the Rede, and see why they  are presented
          in their proper order  as written.   Finally, we will examine  various
          uses of  magick and see how--and if--they adequately measure up to the
          standard of the Rede.

          THE VOCABULARY  OF  THE WICCAN  REDE.   As mentioned  above, the  Rede
          appears to be presented in a pseudo-archaic or "phony ancient" form of
          English.   Is  this  simply harmless  foolishness,  or is  there  some
          excellent reason for  the vocabulary selected?   Let's take a  look at
          the Rede, word by word.

          AN:       This  word  is commonly  mistranslated as  "IF", which  is a
                    significant error.  The word "AN" is more  accurately trans-
                    lated "JUST SO LONG AS".

          IT:       This  pronoun refers to whatever it is that you are thinking
                    of doing.

          HARM:     This refers to anything which either you or any other person
                    involved or affected  by "it" would regard  as loss, damage,
                    pain,  discomfort,  injustice, invasiveness,  or prevention,
                    relative  to the  situation existing  before "it"  was done.
                    Anything which goes against another person's free will, even
                    if it intends them good, would constitute serious harm.

          NONE:     This  ought to be  self-explanatory.   "None" is  an all-ex-
                    clusive  word.   If you harm  anyone or  anything, including
                    yourself, including a small rock in Trenton, New Jersey, you
                    have harmed "some", not "none".

          DO:       To perform whatever working is contemplated by "IT", above.

          WHAT:     The meaning here is "Whatever", and refers forward.

          YE:       The  archaic PLURAL form of  "you".  The  current word "you"
                    denotes both  the singular and the plural;  the archaic word
                    "YE" is always plural.  We shall see, later on, that this is
                    no accident.

          WILL:     To will something is to exercise your intellectual decision-
                    making power  to determine  the course of  action which  you
                    feel to be  the best.   "Will" has little  or nothing to  do
                    with "wish" or  "want" or "desire".  It is  not an emotional
                    inclination or feeling.   It is the employment of  reason to
                    make a decision based upon your best judgment.

          THE TWO SECTIONS OF THE WICCAN REDE;

                                           1489

          A.   SECTION ONE: "AN IT HARM NONE".

               Why does the Wiccan  Rede not say, "Do  what ye will, an it  harm
               none"?  There is a reason  why the "An it harm none"  comes first
               in the Rede,  and that reason  is that "An  it harm none"  is in-
               tended to come  first in your own thinking, as  a Wiccan initiate
               and practitioner.   If you or any Wiccan begins  with "Do what ye
               will", I  assure you  that you, like  the Fundamentalists  before
               you,  will find a way to excuse  and even to justify anything you
               take it into  your head to do!  Knowing  this about human nature,
               the Lady  inspired the Rede to be written  as it is, with the "An
               it harm none" to come first.

               The Wiccan Rede's "An  it harm none"  has parallels in many  dis-
               ciplines.   Perhaps the most significant parallel is found in the
               Hippocratic Oath  taken by every  physician before  s/he is  cer-
               tified to practice.  The first part of the Hippocratic Oath binds
               the physician "First, to do no harm."  It is  sobering to realize
               that  magical ethics,  as set forth  in the  Wiccan Rede,  are or
               should  be so  similar to  medical ethics, an  issue with  such a
               powerful effect on so many lives.

               When we read of a physician who  has violated his medical ethics,
               we  read this  with outrage  toward him  and with  empathy toward
               those patients who suffered inadequate care because the physician
               violated his  ethics.  It is more sobering to realize that future
               generations will  regard violations  of magickal ethics  with the
               same degree of outrage, and rightly so.

          B.   SECTION TWO:  "DO WHAT YE WILL."

               Even  without the first  part of the  Rede, "Do what  ye will" is
               most certainly not a blanket permission to do whatever you desire
               to do.   As one Wiccan High  Priestess has observed, "Power  cor-
               rupts,  and absolute power corrupts absolutely."  Seems like I've
               heard that before,  but it's certainly  true when you're  talking
               about  using real  magick to  accomplish real  goals in  the real
               world.

                                           1490

               When  we realize the kinds  and orders of  results, both expected
               and unexpected,  both  knowable and  unknowable, which  eventuate
               from almost every human action, it would seem the better part  of
               both valor and wisdom to never do anything at all, especially not
               anything which is  done with  spiritual power guided  by no  more
               than  human wisdom!    Unfortunately, to  do  nothing is  also  a
               choice, and the results of inaction are often  far worse than the
               results  of even ill-considered action.   This is  why the second
               half of the Rede demands that we make a decision and act upon it,
               as  well as conforming that  decision to the  requirement that it
               harm none.

          THE STANDARD OF  THE REDE.  Please note that  the Wiccan Rede contains
          no loop-holes whatsoever.  The Rede does  not say, "An it harm none to
          the best  of your knowledge."  The Rede also  does not say "An it harm
          none  to the  best of  your ability  to discern  whether it  will harm
          someone."

          The  Wiccan Rede  does not say  these things,  or anything  similar to
          them.  It simply  says "An it harm NONE, do what ye will."  This means
          that  YOU, once  you have committed  to live  by the  Wiccan Rede, are
          committed  to be solely and totally responsible for any harm resulting
          from ANY ACTION YOU TAKE, MAGICKAL OR NOT.

          Paul  Seymour's forthcoming  book begins  with some  strong cautionary
          notes concerning the use of  magick.  One of the examples he  gives is
          particularly tragic, and concerns  a young man who worked a simple and
          apparently  harmless "money spell".   The spell worked,  and the young
          man got his money--he inherited it, when his  parents were both killed
          in an accident shortly after he worked the spell.
          Paul does not say in his book if this young man was a Wiccan initiate.
          If he was, then in addition to his sorrow and loss, he has had to live
          with  the fact  that, by the  standard of  the Rede,  he is ultimately
          responsible for the death of his parents.

          When you  commit to live according  to the Wiccan Rede,  you commit to
          conform  your entire life, not  just the magickal,  mystical and reli-
          gious aspects  of it, to  the standard set  by the Rede.   Never again
          will you be able to act impulsively or without considering the results
          of what you do.  Never again will  you be able to act or even speak in
          thoughtless irritation or anger.   Instead, you will come  to consider
          the  implications of every word you speak, and of every routine action
          you do.  For  it is not just by  magick that we can harm  ourselves or
          others; everything we do, and everything  we say, has the potential to
          help or harm others, and to help or harm ourselves.

                                           1491

          It is also  important to note that  the Rede sets up  a standard which
          prevents us  from harming ourselves  as well as others.   Other relig-
          ions, including Christianity, regard it as virtuous to suffer harm for
          the sake  of another, even to  die so that another  person might live.
          The Wiccan Rede does not permit this.   You are to harm none, and this
          means that you  are not to harm  yourself, even for the  sake of doing
          good for someone else.
          To some, this may seem like  a selfish standard.  But think about  it.
          Would you wish to benefit by someone else's injury or death? Of course
          not!  If you did derive some benefit, such as an inheritance, from the
          death of another person, would  you feel good about this?   Well, some
          people might, but  probably you would not.  Therefore, in a very  real
          sense, you yourself are harmed by a benefit you derive from the injury
          or death of another.  True, the  harm is emotional, but it is entirely
          real.

          Wicca  recognizes that human beings  are social creatures.   What does
          harm  to one, does harm  to all in varying degrees.   Therefore, it is
          imperative that each person strive to harm no one, himself  or herself
          included.

          Finally, it  is significant to note  that word "ye" in  the statement,
          "Do what YE will."  This  is the ancient plural form of "you",  and it
          means  that your individual will is assumed  to be in accord with some
          other will, instead of acting entirely on its own.

          What is this other will which, together with yours, comprises the "ye"
          in the Rede?   Well, if you are working  in a coven, it could  well be
          the combined  will of the members  of the coven.   But this  would not
          apply to those who are working on their own, and it is not the highest
          or best meaning, even for those working in coven.
          How does one act, so as to be  certain to harm none?  Not by  refusing
          to act, since inaction is itself a decision, and often causes far more
          harm than even rash action.  Not by delaying action until the time for
          it  is past, because that is the same as inaction.  And not by relying
          solely upon your own human wisdom, either.

          The best way to act, so as to be certain to harm none, is to call upon
          the Goddess and/or the  God, and to  hand to Them  the power you  have
          raised, together with the situation you have raised  the power to deal
          with, and say, "You are holy, good, and wise, and know how to use this
          power to help and not harm.  Do Your  will in this situation.  That is
          my will, that Your will be done."  And thus the Rede is fulfilled: For
          the "ye" who will are yourself and Them-selves, who are good, and love
          humanity, and who always act for the highest good of all.

                                           1492

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                                   --- A WICCANING  ---
                                   Date: 08-31-92  18:25
                                   By: Ceridwen Goddess

 
            (please bear  in mind that since  non-Wiccans  were present  at this
          ceremony,  some things  WERE  toned down...we  did   not  perform  the
          Five-fold Kiss, or  a more emphatic  version of the Great  Rite... our
          horned statue of Pan  was left at home  in favor of a  small, antlered
          god-figure  from an  American Indian  motif.. we  did not  include the
          scourge  on  the alter,  or the  Cords (I  chose  instead to  wear our
          blue-colored Cord  around my waist, however),  and **most** references
          to the Horned  God were  altered to reflect  a less-imposing  Antlered
          One...  I do  hope that  those who  may read  this will  understand my
          reasoning for these actions.
 
 
          Lammas 1992
 
          I thought that i would share with you the ritual that  we performed in
          blessing our  children this  past Lammas  (we did  it  on July  30th),
          Blessings to you all!
          -Heidi
 
          A WICCANING:
 
          --consecrate the salt and water

          (Priestess takes her athame, plunges the blade into the container of
          salt, "So that you may be fit to dwell in this Sacred Space, I bless
          this salt, in the names of our Lord and Lad, i bless this salt" then
          transfering three 'knife-fuls' to the container of [in this case
          water taken from the beach where we held the ritual] water "So that
          you may be fit to dwell in this Sacred Space, I consecrate and bless
          this water" and stir the salt into the water.)

          --purify work space with [salt-]water
          (Priestess walks the diameter of the Circle and casts the [salt-]water
          along its perimeter)

          --purify work space with incense and candle...
          (Priest  traverses  the perimeter  of the  Circle with  frankincense &
          myrrh and then a candle)
 
          Priest hands athame to Priestess who casts the Sacred Circle:
 
          "With earth and air draw forth all that is fair
          by fire and sea of ill stay free
          O Circle, be thou a meeting-place of love and joy and truth
          a shield against all wickedness and evil
          a rampart of protection that shall preserve
          the powers that we may raise within Thee.
          Wherefore do i bless and consecrate thee.
 
          Priestess welcomes all gathered into the Circle space:
              "May your mind be free, may  your heart be free, may your  body be
          free."
 

                                           1493

          Invoking the Watchtowers:
 
          The Priestess takes the bowl of water to the East and says:
 
          O cool lakes and deep seas of the East
          waters soft and giving of fresh life
          join with us --
          Cast your blessings upon these children
          and become a friend to them!
          Blessed Be.
 
 
          All echo, "Blessed Be!"
          (the water is placed at the east gate)
 
          The Priestess takes a candle to the South and says:
 
          O warm sun and warm skies of the South
          bringing life anew, the growth of all things,
          and promise of the future,
          join us --
          Cast your blessings upon these children
          and become a friend to them!
          Blessed Be!

 
          All echo, "Blessed Be!"
          (the candle is placed at the south gate)
 
          The Priestess takes the censor/sage to the West and says:
 
          O Winds of the East
          who bring forth freshness, life, and joy...
          join us --
          Cast your blessings upon these children
          and and become a friend to them!
          Blessed Be!
 
 
          All echo, "Blessed Be!"
          (the censor is placed at the west gate)
 
          The Priestess takes the bowl of earth to the North and says:
 
          O mighty mountains and endless steppes of the North
          Meadows of green and the creatures that therein dwell
          join us --
          cast your blessings upon these children
          and become a friend to them.
 
 
          All echo, "Blessed Be!"
          (the bowl is set at the north gate)
 

                                           1494

 
          The Priestess holds the alter Wand aloft and asks:
          "Repeat after me....
          As above so below
          as the Universe, so the soul
          as without so within.
          Blessed and Gracious Ones -- on this night
          do we consecrate to you
          our minds, our bodies, and our spirits. Blessed Be!"
 
 
          INVOKING THE GODDESS AND GOD
 
          goddess:
 
 
          All-dewy Sky-sailing Pregnant Moon
          who shines for all
          who flows through all
          light of the world which is yourself
          maiden mother crone
          the weaver the green one
 
          O most gracious and magnificent Lady
          We ask that some portion of your presence
          be here among us now
          Give protection and shelter to the small
          and sacred ones
          who are here to be dedicated in Your honor.
 
 
          god;
 
          Seed sower, grain reborn
          Antered One come!
          Bright sun, Dark death,
          Lord of winds, lord of the dance
          sun-child, winter born king
          Hanged one
          Untamed, untamed!
          Stag and stallion, goat and bull,
          sailor of the last sea, guardian of the gate
          lord of the two lands
          ever-dying, ever-living, radiance

          O ancient lord of the universe
          we ask some portion of your presence here
          among us now.
          Shield and strengthen the children who shall be
          dedicated in your honor!
 
 

                                           1495

 
          THE BLESSINGS and PURIFICATIONS
 
          Maiden (in this case an unattached and close aunt of the children):
          (as she sprinkles the children with barley)
 
          "Dearest ones, may you never know hunger or poverty for
          material or spiritual things. I bless you with the barley
          of the Spirits, for nourishment and wealth."
 
          Mother (the Priestess who is the mother of the children):
          (as she sprinkles the children with water)
 
          "I bless you in the name of the Spirits of all life and
          healing, with the waters of the Earth, that you may be
          healthy and strong in body, mind, and spirit. Let love
          be your treasure, may you be happy in your heart."
 
          Crone (the Priestess's mother and the grandmother of the children):
          (as she sprinkles the children with salt)
 
          "Dearest ones, may you have access to your own wisdom
          and that of others. May you be protected from foolishness
          and self-destruction. May you know the essence of things;
          may you be bright and find it easy to learn and teach."
 
          The Antlered One (the Priest, who is the father of the children):
          (fire/sage incense)
 
          "With the Fire of the Universe to spark your temper,
          I would ask that you may find joy and a sense of merriment
          in all that you accomplish - to see the lighter side
          of life's journey and find happiness in your work."
 
 
          THE DIVULGENCE OF THE NAMES (explained to the Witnesses):
 
          ANCIENT EUROPEAN PEOPLES BELIEVED THAT YOU MUST HAVE TWO
          NAMES, ONE PUBLIC AND ONE A SECRET NAME THAT ONLY THOSE
          PRESENT AT THE BLESSING CEREMONY KNEW. THIS SECOND NAME
          IS FOR USE AFTER PUBERTY, WHEN THE SOUL CHANGES INTO ITS
          FIRST ADULT SELF, WHEN IT CAN BE UTTERED ONCE MORE, AND
          MADE PUBLIC. THE PURPOSE OF THE FIRST PUBLIC NAME WAS TO
          DIVERT THE EVIL EYE, TO GAIN FAVOR WITH THE FATES, TO
          KEEP AWAY SICKNESS, AND TO HELP THE CHILD REACH ADULTHOOD.
 
          Priestess:
          "Great Spirit of Nature, protect and guide these young souls
          among us.
          May the Blessings of the wise and joyous Father of the Gods
          far-seeing and far-knowing be upon thee.
          May the blessings of the Triple Goddess,
          of Maiden, of Mother, of Crone, and all their power
          be upon thee."
 
 
          The following blessings/invocations were spoken and followed by
          the child being immersed in the ocean water of the beach where
          the ritual was held:
 

                                           1496

          ELIZABETH'S DUNKING:
 
          Anna Perenna
          Great Goddess, Mother of All
          Envelope this daughter of yours
          in the waters of Your womb
          Grant her protection from wrong-doing
          Wash away the memories of her pain
          Shower her with Your blessings
          in a life everlasting
          Bless Elizabeth Mae Luzerne.
          So Mote it Be!
 
 
          PATRICK'S DUNKING:
 
          Great Goddess, Nurturer and Bearer of all Men, great and small
          Without whose womb they would not be
          Mother of Gods, of Sacrificial Kings,
          Presidents, Emperors, and beggars
          Welcome this son of Yours into Your Light
          and as you have taught us, let him find
          "Beauty and strength, power and compassion,
          mirth and reverence, honor and humility"
          within his heart.
          Wash his fears away with your caress!
          Bless Patrick Howard Lloyd!
          Blessed Be!
 
 
          MORGAINNE'S DUNKING:
 
          Hail, o gracious and most magnificent Lady
          whose slender hand turns the vast wheel of the sky.
          whose triple aspect does see
          the beginning, the life, and the end of all things.
          whose wells of mystery do give
          inspiration and rebirth thoughout eternity,
          receive here this small daughter of yours with blessings
          and with love.
          Bless Morgainne Ellayne!
          So mote it be!
 
 
          (explained to the Witnesses:)
          THE SECOND NAMES CHOSEN WERE DECIDED UPON FOR BOTH WHIMSICAL
          AND SERIOUS REASONS -- FOR PERSONALITY AND FOR CIRCUMSTANCE.
 
          "For this newest arrival, a small girl-child who came as
          an unplanned gift from the gods, whose arrival has
          challenged us and helped us grow, as did her namesake,
          bringing all of Mankind's challenges upon him, she is
          called PANDORA."
 
          "For a small boy-child who seems to live for good food and drink,
          who enjoys this life he's been blessed with, and who reminds us
          that merriment is part of our everyday challenge as well as
          paying the bills and doing the housework, so we found inspiration
          in the spirited and fun-loving god of wine, and give his name
          to our son, who will be BACCHUS."

                                           1497

 
 
          (our oldest, 4 year old daughter was severely burned when she was
          16 months old, thus the inspiration for her naming...)
 
          "And at last, for our eldest daughter, as did the beautiful bird rise
          miraculously from its burning, so did she -- and aptly she is
          named PHOENIX."
 
 
          Priestess:
          "O Lady of the Starry Heavens, Wise All-Father, behold these
          lovely children, PANDORA, BACCHUS, and PHOENIX
          conceived and brought forth in love.
          Bless and protect them and grant the gifts of wisdom,
          inspiration, and wonder, adorn them with your enduring
          and eternal strength and steadfastness. May they ever
          have spirits that seek the stars, and roots that hold
          tight deep within thy loving breast."
 
 
 
          SHARING OF THE BREAD AND WINE:
 
          Priestess blesses the wine, dipping the athame into the chalice:
          "As the cup is to the female so the athame is to the male,
          and conjoined they bring blessed creation"
 
 
          "Offering to the Mother:
          Hail Earth, Mother of All!
          May your fileds increase and flourish.
          Your forests grow and spread,
          And your waters run pure and free!
          Accept my offering, O Earth Mother!
          Bring forth that which is good, and sustaining,
          For every living thing!"
 
 
          --The Bread:
          As the bread is passed around, the Priestess asks for its
          glorification:
 
          "Let us join hands and purify ourselves
          breathing in the life force of the universe
          and expelling all evil from us.
          Take now of the bread
          and know of the grain of which you partake
          as the latest of countless generations
          growing to fruitfulness
          and in dying, giving of the seeds
          from which new life shall spring
          Know that every seed, every grain is
          the record of times most ancient
          and a promise of all that shall be.
          Partake of the bread
          and know of life eternal and of Immortality.
          With this knowledge are our souls sustained."
 
 

                                           1498

          --The Wine:
 
          As the Chalice of wine is shared around the Circle, the
          Priestess asks for it's glorification, also:
 
          Drink now of the wine
          And know of the tranformation
          of simple fruits to sparkling elixir
          as this wine has undergone change
          so by life's cauldron shall we
          As this wine gives the enchantment of the Divine
          or abasement into the lower realms,
          so do all humans rise or fall in each life
          As their own will and strength determines.
 
 
          --The Storytelling:
          at this point the group of celebrants and the witnesses were asked
          to seat themselves and the Priestess read a story called "The Burning
          of the Lady's People" chosen from a collection of Goddess tales,
          THE STORYTELLER'S GODDESS by Carolyn McVickar Edwards.
 
 
 
 
          --OPENING THE CIRCLE:
 
          All join hands, Priestess says:
          "Lords of the Winds, the Fires, the Seas, and the Fields, before you
          depart to your fair and lovely realms, we thank you for your presence
          this evening! Blessed be! ...
 
          May the Circle be open but not broken
          may the Beauty of the Goddess and the Strength of the God
          dwell in our hearts. Merry meet, and merry part, and merry
          meet again. Blessed Be!"
 
          END
 
 
          The  Priestess of  EarthWorld Circle  wishes to  acknowledge the  many
          sources from which these invocations and blessings and ritual writings
          were chosen including MAGICAL RITES FROM THE CRYSTAL WELL by Ed Fitch,
          and several of the various books by Stewart and Janet Farrar, Doreen
          Valiente, Starhawke's THE SPIRAL DANCE, A WICCAN BARDO by Paul Beyerl,
          and probably  others that i've  forgotten their original  sources over
          the years of use.

                                           1499

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          WP   04/28       The New Theology-Sheology; Mystical Women's Spiritual
                          Movements, Gaining Momentum ... and Adherents
                                      By Judith Weinraub
                                Washington Post Staff Writer

                  Pagans atthe Harvard Divinity School.A goddess-centered ritual
          at  the University of Pennsylvania. A feminist seder in Silver Spring.
          New  moon groups at  a rabbinical seminary.  Women's spirituality ses-
          sions at Appalachian State University, Wesleyan University, Brown.

              What on earth is going on?

                  If theevents of thelast few monthsare any indication,women are
          looking for  a spiritual connection - for a way to push the boundaries
          of their religious experience  beyond the ordinary confines  of tradi-
          tional Judeo-Christian monotheism. Consciousness-raising may have been
          the solace  of the '70s and  career development the icon  of the '80s,
          but the '90s offer a very different option - the spirit.
                  Today's seekers, after all, are  the daughters of the feminist
          revolution.   Not for them  the victimized heroines  and saints of the
          past.   Not for them  the patriarchal structure  of the male-dominated
          religions of the Old and New Testaments.
                  Their  touchstones are the  pagan religions, the pre-Christian
          Earth-centered goddess cults that stress the harmony of the universe -
          movements that offerequality rather  than hierarchy, peace rather than
          war, joy rather than guilt, ritual rather than rote.
                  "It'sreligion without the middleman- including sex and drugs,"
          says  Margot  Adler, a  journalist at  National  Public Radio  and the
          author of "Drawing Down the Moon: Witches, Druids, Goddess-Worshippers
          and Other Pagans in America Today."
              The women's spirituality movement, which practitioners estimate as
          attracting  as many as 500,000 people across the country, is basically
          benign.   And has nothing to do with  the satanic cults of national TV
          talk shows. Whether mainstream, new age, goddess-oriented (a  point of
          view expressing a  female- and earth-centered style of  worship rather
          than  a specific body  of liturgy) or  wiccan (a mainly  British Isles
          paganism  that  refers to  the Old  English  word for  witch), today's
          celebrants are as various as they are hard to count.
                  "It'sdefinitely growing,but you'll neverget hardfigures," says
          Adler, whose book was originally published in 1979 and, with more than
          100,000  in print, still  sells more than  10,000 a year.  "A group of
          women can  start a  group  and not  tell anybody,  and  you'll have  a
          thriving group doing rituals and who will know?"
                  What canbe traced isthe flourishingbook industry, mostlyout of
          San Francisco, that the  movement has spawned. Two books  published in
          1979 - Adler's  and "The Spiral Dance," a more  personal vision by the
          San  Francisco-based "priestess" known  as Starhawk  - have  been par-
          ticularly influential.
                  What can also be  pinned down are the  threads that are  woven
          through the burgeoning movement: a  dissatisfaction with the way women
          are treated within  traditional religions,  a yearning  for ritual,  a
          desire for a historical connection, despair over the  fragmentation of
          society and a concern about the future of the planet.
              Says Diana Hayes, professor of theology at Georgetown: "Within
          Christianity, theology and spirituality have been male oriented, male
          dominated, because they are  the ones articulating it. But we  all are
          affected  by who we are, where we  came from, our life experience, our
          relationship with god.

                                           1500

                  "So thechallenge has beento get thisrealization out inthe open
          and to have the men who dominate theological circles realize that they
          cannot speak for the rest of the human race. Women do not think or act
          the way men do.   Therefore our spirituality will  not be the same  as
          men's."

              Listen to voices from the women's spirituality movement:

                  Diann Neu, women's religiousleader, master's degrees in sacred
          theology and in divinity from the Graduate Theological Union, Graduate
          School of  Theology, Berkeley;  co-founder of WATER  (Women's Alliance
          for Theology, Ethics and  Ritual) in Silver Spring: "I was  a Catholic
          woman who thought I'd be one of the first to be ordained. I thought it
          would happen by 1980.  After all, there  were only two possible  paths
          from the  seminary: to teach on a faculty or  to be ordained. I wasn't
          interested  in teaching and of course couldn't  be ordained - though I
          always hoped there was the possibility. I was disappointed. Pained.
          Hurt. Angry. Distressed. So I started creating alternatives. I knew it
          was something I needed to do. It was very exciting to me."
                  Starhawk, priestess of the Old Religion of the Goddess, witch,
          religious leader, writer,  counselor, women's spirituality  superstar:
          "In  the very simplest terms, the goddess represents the sacredness of
          nature,  of human life  and human creativity  as well -  the idea that
          human beings  are meant to  be integrated with nature.  In the goddess
          tradition  the sacred is embodied in the earth, in ecological systems,
          in human beings in different cultures. If we're all sacred, we have to
          deal equally with each other. And when we really see the earth as this
          sacred place,  and we know that  everything is connected, it  makes it
          very hard to think about  killing somebody, to write off whole  groups
          of people."
              Diana Hayes,  Catholic convert (from AME),  professor of theology,
          Georgetown  University: "All  of us  have to  be allowed to  voice our
          spirituality in our own ways. I see  myself not as a feminist but as a
          womanist, a feminist  of color.   Women  of color  - black,  Hispanic,
          Asian - have begun to  realize that the feminist movement has  been an
          exclusive, white, middle,  and upper-middle-class movement.  Womanists
          are challenging the feminist  movement in the same way  that feminists
          have been challenging the church. As a black woman within the
          Catholic church, without that attitude, I'd  have to be deaf, dumb and
          blind."
              Margot Adler, journalist, an elder with Covenant of the Goddess, a
          priestess,  the  granddaughter of  analyst Alfred  Adler: "I  think it
          would be fair to say that none of this would have happened to me  if I
          hadn't  been hit over  the head in  the seventh grade  by studying the
          gods  Artemis and Athena. This was the  late '50s, and there weren't a
          lot  of powerful images of women.  What was interesting was we studied
          Greece for a  whole year, and this  was my religion.  But  I think way
          down deep I didn't want to worship these goddesses - I wanted
          to BE them."
                    Linda Pinty, a student atHarvard Divinity School, the intern
          minister  at  the First  Parish Church  of Unitarian  Universalists in
          Cambridge,  and one  of  the co-founders  of  CUPPS, the  Covenant  of
          Unitarian  Universalist Pagans: I was brought up a Baptist in Michigan
          but left the church in my late  teens and read my way to the Unitarian
          Universalists. I felt  it was a place I could  have freedom to search.
          The neo-pagan movement  brings a lot of  things together. It offers  a
          much healthier and holistic way of experiencing ecstasy about life,
          the  goodness of  creation and  connecting at  deep levels  with other
          creatures. In  neo-paganism, a need to  heal the earth  is prominent -
          it's important to take care of Mother Earth."

                                           1501

                  Susan Gale, a Philadelphia  wife and mother and self-described
          "radical  feminist witch  not  yet out  of  the broom  closet" in  her
          neighborhood:  "There's a  pain that's  in young  women even  a decade
          after feminism. I was  raised in a tough poor  working-class neighbor-
          hood.  My mother was a German Protestant,  my father an Italian Catho-
          lic. I  was raised  as a  very religious  Presbyterian, but  it didn't
          matter that I was the most brilliant student in my religion class -
          there wasn't  a place for me as a minister. Deacons and ministers were
          men.  And a  lot of it  rubbed me  the wrong  way: the anti-sexuality,
          anti-sensuality, the  guilt and  sin and  punishment rather  than joy.
          From the time I was a little kid, I couldn't accept redemptive suffer-
          ing. Why is the central metaphor of  most religions the bloody violent
          death of a male? Why is it not birth?"

            Invoking the Spirit

                    Starhawk signs her books"Blessed be." It is alsoher greeting
          and her Amen.
                In alarge room set up withflowers, crystals, trinkets and copies
          of her books, she presided recently at a women's ritual at the Univer-
          sity of Pennsylvania's Christian Association.
                  "Where would you likethe altar?" asked a participantbefore the
          candles encased in glass were  set on a brightly colored cloth  in the
          center of the room.
                  Two hundred womenof similarmind-sets - butvarying ages,religi-
          ons, occupations and sexual orientations - were ready to join Starhawk
          at the three-hour, $40  event. Another couple of hundred men and women
          arrived later that evening for Starhawk's lecture.
                  People like GeelaRazael Raphael,a rabbinical studentwho wasone
          of  the event's organizers. "Starhawk is a spiritual leader, a women's
          spirituality leader," says Raphael.  "As a potential rabbi wanting  to
          be a spiritual leader, I want to see as many role models as I can. Her
          form  of  non-hierarchical religion  can be  used in  more traditional
          practice."
                  In person, the 40ishpriestess looks not unlike theonetime tall
          Jewish girl  from Los  Angeles she used  to be.  But her  soft-voiced,
          authoritative presence and staccato  chanting and drumming command her
          sessions with surprising power.
              Women wear comfortable clothing: jeans, skirts, sweaters, tie-dye
          revisited.  A majority  tend to  be of  a certain  size -  the goddess
          religion  rejoices in the female  body. There are  many embraces. Net-
          working materials are exchanged. Before casting the formal circle that
          so many  women's  rituals  start  out with,  Starhawk  encourages  the
          youngest and strongest in the group to form an inner circle around the
          altar.
              Starhawk warms up the group with physical and vocal stretches. As
          participants form a larger ring around the inner one, she "casts"  the
          ritual circle,  theoretically making  the  space within  it a  special
          place. Candles representing the four directions and the Earth's center
          are lit. Earth, air, fire and water are invoked.
                  Women stand and sway as  she drums, urging them to find  their
          centers, their connectedness, often against the background of a simple
          chant:
            "Rising, rising, the earth is rising.
            Turning turning, the tide is turning.
            Changing changing, she changes everything she touches.
            Changing, changing, and everything she touches changes."

                                           1502

                  Like many women's ritualleaders, Starhawk uses such chantsas a
          kind of surrogate liturgy. Presented  at different moments that  morn-
          ing, the lilting  song she teaches  is used as  a blessing, a  uniting
          force, a backdrop to movement and dance.
                Starhawk leads the groupthrough a series ofactivities - somethat
          draw upon the circle as a whole, some small group discussions, guided
          visualizations. "What kind  of a body are you in?"  she asks. "Look at
          your body.  How does it feel?"
                  Some  people writhe. Others beat time to the drums. Some stand
          awkwardly (earlier she  assured them not to worry if  they feel ill at
          ease). Some look dubious.
                  Tofocus the visualization evenmore, Starhawk takesthe group to
          an  imaginary  crossroads in  the sky.  "Close  your eyes,"  she says.
          "Reach out and feel and touch and smell these roads until you find one
          that feels  like a road in the future. Go  down the road. Know you can
          come back to this place of power because it is you. And remember there
          are  many roads to  the future.  The road you  chose is only  one pos-
          sibility."
                  The session endswith a grandfinale "spiral dance"- clockwiseto
          invoke,  then counterclockwise to  release. "Anything  you want  to do
          involves both," she says.
                  A giftedspeaker with an easysense of humor, Starhawkis equally
          at home beating time in the center of a ritual or working the crowd at
          the podium of a lecture hall. She is also at home with what  she calls
          the "W" word ("witch").  "Unless we understand it, we don't know why a
          powerful woman is so threatening and so frightening," she says. "There
          was a 400-year reign of terror particularly directed against women who
          were then  burned alive," she  says, likening  the witch hunts  to the
          African slave trade, the Holocaust.
                  Starhawk became interested in witchcraft in her late teenswhen
          she and a friend did a student seminar on the subject at UCLA. Now she
          is  at the forefront  of a movement  to reclaim the  word for positive
          use. (Male witches also use the  word rather than warlock, which means
          traitor.)
                  For mostpeople, of course,the word "witch" conjuresup an image
          of a  crinkled old woman you  wouldn't want your children  to talk to.
          But  the  picture of  the craft  that  emerges within  today's women's
          spirituality movement (and that  is reinforced by Starhawk's Philadel-
          phia  ritual) is  a combination of  group therapy,  positive thinking,
          stretching exercises,  guided visualization, song and dance - and even
          pot luck.
                  Its goddess- and nature-orientedprecepts are similar tothe Old
          Religion  of prehistoric times and  societies that fell  victim to the
          witch hunts and persecutions of medieval and renaissance Europe. It is
          earth-centered, individualistic and peace-loving.
                  Starhawk  spends about a third of her time teaching ritual and
          spreading the
          faith at  college campuses and other forums around the country, and in
          Canada.   She feels  that people  crave it. "Even  people who  live in
          cities  - like  most of  us -  are still  connected to  the  cycles of
          nature," she says. "Doing ritual  that helps you affirm that helps  us
          not to  feel cut off from  the larger life around us,  the actual life
          support systems that sustain our lives."

                                           1503

             Women's Rites

                    Spring,with itsvivid reminders ofthe cycle ofbirth and death
          andrebirth, is a fertile time for the rituals of women's spirituality.
          Look at some recent manifestations in the Washington area:

              Last  month, attracted by a  flier heralding a  celebration of the
          goddess  ("dancing, singing,  drumming, healing,  creativity, inspira-
          tion, discovery, nurturing and goddess games"), 21 women gathered in a
          conference center in Potomac in honor  of the spring equinox. "The day
          was designed for  women who  wanted to  bring out  the goddess  within
          them," says organizer Nancy Smith, a seminar leader who specializes in
          stress management and massage therapy.
               120 men, women and children  turned up last month for  a feminist
          Seder (for  Holy Thursday as  well as Passover)  put on by  the Silver
          Spring-based WATER. Now a  place where Christian and Jewish  women can
          come  together for  a  feminist interpretation  of religious  rituals,
          WATER was created by Diann Neu and Mary Hunt, two Catholic theologian-
          s,  in 1983. They send  out 10,000 newsletters,  stage workshops, con-
          ferences and lectures, hold ecumenical monthly breakfasts for women in
          ministry, publish books and act as an all-purpose feminist resource.
              On April 14, the new moon heralded  the Jewish celebration of Rosh
          Hodosh.  A group  of women  interested in  finding or  creating ritual
          specifically  for Jewish  women gathered  in a  Silver Spring  home in
          honor of the  occasion. Instead  of going ahead  with their  scheduled
          topic - the  redefinition of  God in non-masculine  terms - the  group
          (representing a 30-year age  span) shared its feelings and  prayed (to
          the  feminine aspect of  god) about the recent  death of a 42-year-old
          friend.
              Atthe All Souls Church in the District a smaller group of women is
          currently investigating  women's religious history  each Sunday after-
          noon through "Cakes for the Queen of Heaven," a 10-part correspondence
          course available through the Unitarian Universalist Church. Bev Tubby,
          who took the course last year, is one  of the conveners this year. "In
          spite of  everything  that's  been written  about  feminism  and  role
          differences, women really do  bring a wonderfully strong view  to this
          world," she says. "We do have a different perspective - it has to do
          with  the  human context  and human  relationships.  If women  are not
          cognizant of their spiritual history,  they are missing out on a  more
          complete identity that can help form our ideas of who we are  and what
          we want to do in this world and how we're going to do it."
              And June 6,  "Kestryl & Company," the  first of six  biweekly talk
          shows about  contemporary witchcraft  will air on  Arlington Community
          Cable, Channel 33.  Produced by Cheryl  Ann Costa, a computer program-
          mer  and third-degree  Wicca high  priestess, and  moderated by  Erica
          Angell (known as Kestryl), a  housewife and second-degree high  pries-
          tess, the show will  feature high priests, magical tool  makers, tarot
          experts and  pagan bards. "Many people  are looking for a  way to plug
          into The Craft," says Costa. This is an easy way to do it.
                    Havingcast their lotwith an enlargedview ofthe sacred, these
          women, like  many others  all  over the  country, are  looking to  the
          spiritual as a hope for the future.
                  "It's life-giving for me to be a part of it, and tocreate it,"
          says WATER's Neu.
                  "What I keep coming back  to is that there is a  growing power
          within  women.   We  are breaking  all kinds  of silences.  Things are
          happening  because there  are more  and more  groups where  women feel
          safe. My  hope is  that we'll  keep creating these  safe spaces  where
          being together as men and women is possible."

                                           1504

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                                The 12 steps and Shamanism
          by Matrika co-sysop of PAN - the Psychic Awareness Network at
          1-703-362-1139  copyright  by PAN and Harvest (  a pagan newsletter at
          box 228 S. Framinham MA 01701 - $13. per year)

          Author's note - this article was first published by me  under the name
          JUKNO in Harvest's Yule edition, 1989.

          Recently  a local charecter in  Alcoholics Anonymous here  in the Wor-
          cester MA. area  died.  His name was "John  the Indian" (he identified
          himself this way) and he  was well-known as an AA speaker all over the
          world, although he lived  near central Massechusetts.  John  had about
          thirty years  of sobriety  and was  a great power  of example  to many
          people including  Betty Ford who told him she had listened to tapes of
          his talks while she was in detox.

          John's story intrigued  many people.  An Indian who  had been orphaned
          on the reservation  when Tuberculosis  wiped out his  familly, he  had
          ended up on  skid row after serving in the  Canadian army during World
          War II as  a dishwasher.   He came to AA  in his mid-twenties,  an il-
          literate  wine.  ( my note - this is NOT to imply that most alcoholics
          are on skid row.  In fact most of them are people with nice famillies,
          a place to live, a car or  even two, a job, etc. etc. etc.   Less that
          2%  of the alcoholics in  this country are  on skid row)   He ended up
          owning  his own construction business  after learning to  read (from a
          elderly woman in AA who was a  school teacher)  and marrying a lady in
          AA with whom he raised a lovely familly.

          Because John had inspired me and so affected my life with his gift of
          simplicity, I was inspired to do a shamanic-style rite in  his memory.
          I  had always  felt sorry  for  John because,  in the  process of  his
          recovery, he seemed to have lost touch with the beauty of this herita-
          ge.  Then it hit me;  John WAS a shaman and anyone who truly worked  a
          12-step program was one too.

          In BIRTH OF A MODERN SHAMAN by Cynthia Bend and Tayja Wiger (Llewelyn
          Publication box 64383, St. Paul MN. 1988 ) it states
              " A shaman is hard to define.  There are no two alike..... what
              happens, a shaman goes through a catastrophe or a string of
              catastrophes that enhance certain abilities within him ( or her! )
                  .....Most often theShaman has togo through a severetrauma, a
          severe  illness or a severe psychosis and recover from it before he
          learns the recovery process that he can use."

          The  authors are  quoting Tsonkawa,  Tayja's teacher  on the  Shamanic
          path.  (a Native American Medicine person)

          Many other  authors on Shamanism;  Sunbear, Lynn Andrews,  Amber Wolfe
          and Micheal Harner, to  name a few:  echo this truth.   A shaman is  a
          person  who goes through  great suffering,  usually in  the form  of a
          mental or physical  illness, and then goes on to  heal himself or her-
          self.  They are then able to use that same process to heal others.

          This is what happens in a twelve-step fellowship.  Through the process
          of healing ourselves, we come to the point where we can help others hy
          "carrying the message" after having had a "spiritual awakening" as the
          result of taking the first eleven steps.

                                           1505

          Here are some books that can help any Pagan, Shaman, Druid, Witch,
          Practitioner of  Feminist Spirituality, or other Magickal folk as they
          walk the steps in the process of recovering, while retaining their own
          unique spiritual path.

          TRUTH OR DARE by Starhawk (San Francisco, Harper and Row, 1987)  This
          contains many references to  the 12-step programs, especially Alcohol-
          ics Anonymous and Adult Children of  Alcoholics, in a work on Wicca by
          a well-known priestess of the Craft who is also a psychotherapist.

          CRYSTAL CLEAR by Connie Church (Bew York, Willard books 1987)  It
          contains  a good  section on  how to  use quartz  crystals to  help in
          relieving yourself of bad habits, compulsions, and obsessions, specif-
          ically for use with the various twelve-step programs. (note - amethyst
          is traditionally said to help in all these areas)

          BIRTH OF A MODERN SHAMAN, mentioned above, tells the story of a blind
          Native American woman who was a survivor of Child abuse and had been
          Psycotic  as well  as Alcoholic.   This is  the story  of her complete
          recovery,  including her  eyesight,  (documented by  doctors) and  the
          discovery of her  Psychic gifts with  her Native  roots.  Her  healing
          occured through a process that began for her in Alcoholics Anonymous.

          THE  TWELVE STEPS FOR EVERYONE published by Compcare (Minneapolis MN.)
          this is a non-sexist book on the steps by a grateful recovering member
          of Emotional  Health Anonymous  written in  non-sexist language.   The
          author draws heavily on the Eastern traditions of spirituality as well
          as the traditional Western monotheistic ones.

          EVERYDAY A NEW  BEGINNING Published  by Hazelden corp.  (Also in  Min-
          neapolis, MN. I believe)  This is a daily meditation guide BY women in
          Anonymous fellowships  and FOR women  in these same  self-help groups.
          Unlike the TWENTY-FOUR HOURS A DAY book (published by the same company
          and widely used in AA)  it doesn't use quotes from the Bible.  Instead
          it uses  quotes from various  women authors.   Many men also  claim to
          have benefitted from it due to it's non-religious approach.

          PAGANS IN RECOVERY a networking newsletter for Magickal folk, Shamans,
          Druids,  Feminist Priestesses,  Witches, Pagans, Pantheists,  etc. who
          are in  recovery via a 12-step  fellowship of any  type.  It  has con-
          tacts, reviews, articles, recovery techniques and more.  It is a great
          source of support and inspiration to any Pagan in any of the Anonymous
          support  groups.  It is  $8.00 a year  and the address is  P.I.R.  c/o
          Bekki  6500 S.R. 356 New Marshfield, OHIO  45766

                                           1506

          ADDITION TO READING LIST

          REFLECTIONS  IN THE  LIGHT by  Shakti Gawain,  published by  New World
          Library, San Rafael, California  1978.  While not ONLY for the 12-step
          programs this book does go into the problems of addictions in light of
          the  New-Age, Psychic Awareness  as well as  many other  subjects.  It
          provides  a inspirational  message  and/or  a  creative  visualization
          exercise with a non-sectarian  affirmation for each day.   The book is
          neither sexist nor  sectarian and is truly  a beautiful aid  to anyone
          seeking to work  the program of recovery.   It is also a great  way to
          share what you are doing with friends  who share your spirituality but
          not your  program, as it  makes no  direct references  to the  12-step
          groups at all.   It is very useful to  those of us who prefer  a daily
          meditation to the  "prayer" people  in the  monotheistic Churches  and
          Synagogues tend to use  in their application of  the program to  their
          lives.

                                           1507

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                        Divine Circle of The Sacred Grove ***SCAM**
                            Office of the Preceptor
                P.O. Box 66311, Seattle, WA, U.S.A. 98166

          THE FOLLOWING IS FOR PUBLICATION;

          To the Pagan Community:
                In July of 1991, ADF sent out a Druid Alert about an
          organization called the Divine Circle of the Sacred Grove. ADF
          began investigating this group because they were using ADF
          letterhead, membership forms, advertising copy, and other
          materials with their names substituted for ours. Prior to raising
          any public issues, ADF's Preceptor, Domi O'Brien called the group
          and talked to their Scribe, Kal Mannis. Mr. Mannis told her that
          if she had questions, she could come to a public meeting on July
          2nd, 1991, in Seattle, and ask them there.
                Domi, Bwca, Erynn and members of 4 other Traditions and
          organizations attended their talk. We noted with increasing
          amazement their claims and their views of the interrelationship
          of Druidism and Wicca, and after they mentioned Isaac Bonewits,
          Domi challenged some of their staements, as the ADF Preceptor.
          The DCSG literature going back to 1988 was examined, along with
          other staements which have been made to us or others. Janette
          Laverna Garcia a/k/a Gordon a/k/a Copeland, born 2/9/1942,
          Houston TX,; Richard Norman Ian Garcia a/k/a Gordon a/k/a
          Copeland, born 8/12/1940, Prescott, AZ; Jerry Eugene Everett
          Wayne Reamer a/k/a Prophet, born 8/12/1948, Pottstown, PA; Kalman
          Mannis, Nancy Brown, Brenda Matarazzo, David Trippey, Donovan
          Cotton; Dr. Jay Tibbles, Mary Ernst, and others affiliated with
          their group were examined for legitamate mundane and magickal
          credentials. The only person whose credentials we were able to
          verify was Dr. Jay Tibbles.
                Janette's claims, as given in her various peices of
          literature, and as made to us, or to persons whose credentials we
          were able to verify, include: Hereditary Witch and Druid; Pipe
          Carrier for the Lumbee, the Sioux, the Cherokee, and the Chumash;
          member of the MotherGrove and Board of Directors of the ADF, as
          well as group marriage to the entire ADF Board of Directors;
          membership and 3rd Circle status in the British Circle of the
          Universal Bond; training by Ross Nichols, 3rd Degree Celtic and
          Egyptian Priestess; 3rd Degree Alexandrian Priestess, New York,
          1973; 3rd Degree Gardinarian Priestess, New York, 1965;
          incorporation of her organization in 14 states; training by
          Rhuddlwm Gawr, and training by Grandmaster Eli (Barney Taylor, of
          the Druidic Craft of the Wise), marriage to Eli, as well as being
          both Eli's daughter and graddaughter. She has also claimed to be
          a registereed nurse, a cosmetologist; a paralegal; a professional
          writer of romance novels, and a Vietnam Veteran. Ms. Copeland (?)
          claims that she has 10,000 people on her mailing list, groves all
          over the United States, and that she was born in London during
          the Blitz, although she has alos claimed that she was born in
          Houston TX. Ms Garcia (?) claims that her father, a U.S. Army
          Major on Eisenhower's staff during WW II (not, by the way,
          Grandmaster Eli), and her mother, a nurse now resident in
          Atlanta, were both members of the Circle of the Universal Bond.
          She claims that she was raised by a Cherokee grandfather. She
          claims to have been teaching Wicca, which she says is a
          simplified version of Druidism for the masses, since 1954, when
          she was 12 years old.

                                           1508

                Ms Gordon(?) took Lady Sabrin's course from Our Lady of
          Enchanment in 1987 and 1988, giving totally different information
          about herself then she gives now. According to Lady Sabrina,
          Janette has been selling Sabrina's courses as her own ever since.
          We have examined lessons from Janette's and Sabrina's courses,
          and they are indeed substantially identical, except that Sabrina
          can spell.
                Janette joined ADF in 1987, giving yet another set of data
          about herself, claiming no leadership positions, newsletters, or
          other affiliations. A check of the material on her application
          shows it to be substantially false.
                In checking Janette's claims, we contacted the Secretary of
          state, and Board of Nursing Registrations in the 14 states in
          which she claimed incorporation. Her organization is incorporated
          only in Washington and California. She is not listed as a
          registered nurse anywhere we checked. She and her group were
          offering BA's, MA's, and PhD's in Washington State until directed
          to cease and desist by the Higher Education Coordinating Board.
          They later obtained a religious exemption by saying that they
          were offering degrees only in Divinity and Theology. Former
          mebers of their organization state that most of their claims in
          their catalog as to available courses and faculty credentials are
          false.
                In examining their other claims we contacted over two
          hundred persons and groups in this country and abroad in an
          effort to authenticate their initiations and organizational
          affiliations.
                No one we contacted verified any of the DCSG's claims. All
          stated that they had never trained or initiated any known
          officers or members of the DCSG. Most had never even heard of
          them. Furthur, former members of her organization have mentioned
          paying thousands of dollars for courses, and additional thousands
          paid out on "tithes" -- 10% of their annual income to support the
          work of the Order of Melchizadek (demanded in the middle of their
          initiation or elevation rituals). We have also been contacted by
          Social Serrvices, Education, Law Enforcement and other
          authorities for other information about DCSG, and/or its members.
                ADF and some other Pagan groups and organziations are
          cooperating fully with these investigations, and have made it
          clear to the investigators that we do not regard these people as
          legitamate members of the Pagan community, since none of their
          alleged training and initiations can be verified, and may have
          been directly disproven. As Pagans, whatever our path, we can
          ill-afford to remain silent while groups knowingly steal and sell
          courses written by others, claiming training ties to the most
          senior and respected members of our community that they do not
          have, and engage in questionable behaviour presenting themselves
          as our kin, elders, and representatives to the world at large.

          Domi O'Brien            T. Bwca           Erynn Darkstar
          DTG Priestess           Elder, NECTW      Greenleaf Coven
          CWO Priestess                             Inis Glas
          Preceptor/Vice ArchDruid, ADF

                                           1509

          By: Domi O
          To: Lewis Stead
          Re: Details, please.

          Lady Sabrina was initiated by Bob Moshier and Dorothy Trion in
          Tuscon Arizona in 1978, according to what she says. She was in
          Danville, California for a
          while, near San Franscisco; and was in COG (I have not checked
          this); she then studied with Gavin and Yvonne in New Bern for 1 and
          a half years; then moved to Billerica, Mass; then to Hudson, NH;
          then Nashua, NH. I was in Epping, NH when a Gardnerian friend and
          fellow NH College administrator, Gerry Reilly, introduced me to
          Sabrina. Since I am Daughters of the Triple Goddess and Celtic
          Wiccan Order trained, Gerry's brand of witchcraft and Sabrina's
          struck me equally weird.

          I talked to Gavin and Yvonne last week; they feel Sabrina has
          borrowed heavily from them but they don't have an issue with it and
          they don't consider their organisation and hers to be connected.
          In 1987 Geraldine Gumm aka Gerri Garcia aka Queen Druid aka Laura
          Copeland aka Janette Gordon aka Janette Copeland aka Laverna Gordon
          aka Laverna Copeland aka Gerry Garcia aka Gerri Gunn aka Gerri Teah
          Garcia aka Jerry Leah Garcia took Sabrina's course; in winter of
          1989 she began advertising a coorespondence course in Wicca, which
          according to Sabrina is Sabrina's. I've looked at them; they are
          very much alike.  The Frosts and Sabrina both teach non-mainstream
          Wicca and charged for Craft when no one was doing that. I have
          heard far more negative things about some far more mainstream
          figures; both the Frosts and Sabrina are very public and really
          seem to have nothing to hide.  What they teach isn't my Craft, but
          I will defend their right to practice their version and teach it
          as they see fit. Or did you mean something else ?
          Domi of ADF

          By: Domi O
          To: Corwynt
          Re: ADF letter

          Indeed it is from us. Since then, we have gotten "Janette's" arrest
          and conviction records from New Mexico and word from a usually
          reliable source that her real name may be Geraldine Gumm, and real
          date of birth may be 2-9-40. I am also informed by a law
          enforcement source that she has other records in several states.
          These range from child neglect to unlawful touching of dead bodies
          to kidnapping.

          Her group was investigated in 1975 in Arizona for dead bodies and
          missing persons, moved a bit over a hundred miles as the crow
          flies, and she and her husband were arrested in New Mexico in 1978.
          The children involved were returned to their parents, two being
          kept in social service custody while it was determined to whom they
          belonged, and two members of the group were "deprogramed" by Ted
          Patrick. She was calling herself "Queen Druid" then and initiating
          folks as "WI" or "witch one". I have a lovely pile of court papers
          and newspaper clippings I will gladly share with anyone who'd like
          to send me $4 for photocopying and postage...
          Domi O'Brien
          Box 66311
          Seattle, WA 98166

                                           1510

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                                   The Rede of the Wicca
                      (Being known as the Counsel of the Wise Ones:)

          Bide the Wiccan laws ye must
          in Perfect Love and Perfect Trust

          Live and let live
          Freely take and freely give

          Cast the circle thrice about
          To keep all evil spirits out

          To bind the spell every time
          Let the spell be spake in rhyme

          Soft of eye and light of touch
          Speak little, listen much

          Deosil go by the waxing moon
          Sing and dance the Wiccan rune

          Widdershins go when the moon doth wane
          And the werewolf howls by the dread wolfsbane

          When the Lady's moon is new
          Kiss thy hand to her times two

          When the moon rides at her peak
          Then your heart's desire seek

          Heed the northwind's mighty gale
          Lock the door and drop the sail

          When the wind comes from the south
          Love will kiss thee on the mouth

          When the wind blows from the east
          Expect the new and set the feast

          When the west wind blows o'er thee
          Departed spirits restless be

          Nine woods in the cauldron go
          Burn them fast and burn them slow

          Elder be ye Lady's tree
          Burn it not or cursed ye'll be

          When the wheel begins to turn
          Let the Beltain fires burn

          When the wheel has turned to Yule
          Light the log and let Pan rule

          Heed ye flower, bush and tree
          By the Lady, Blessed be

          Where the rippling waters go
          Cast a stone and truth ye'll know

                                           1511

                                   The Rede of the Wicca
                      (Being known as the Counsel of the Wise Ones:)
                              (continued from previous page)

          When ye have a need
          Hearken not to others' greed

          With the fool no season spend
          Nor be counted as his friend

          Merry meet and merry part
          Bright the cheeks and warm the heart

          Mind the Threefold Law ye should
          Three times bad and three times good

          When misfortune is enow
          Wear the blue star on thy brow

          True in love ever be
          Unless thy lover's false to thee

          Eight words the Wiccan Rede fulfill
          An' it harm none, do what ye will

                                           1512

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                          "Dryghten" Blessing Prayer (Gardnerian)
          By: David Piper

          The only published copy of  the Blessing Prayer that  I know of is  in
          the  book "Witch  Blood!   The Diary  Of A  Witch High  Priestess!" by
          Patricia Crowther in  chapter four (paperback  edition 1974, House  Of
          Collectibles, Inc.).

                  "In the name of Dryghtyn, the Ancient Providence,
                   Who was from the beginning and is for eternity,
                   Male and Female, the Original Source of all things;
                   all-knowing, all-pervading, all-powerful;
                   changeless, eternal.

                  "In the name of the Lady of the Moon,
                   and the Lord of Death and Resurrection.

                  "In the name of the Mighty Ones of the Four Quarters,
                   the Kings of the Elements.

                  "Blessed be this place, and this time,
                   and they who are now with us."

          Life, Light, Love!
          Blessed Be!
          Dianis Lucien

          ----------------------------------------------------------------------
          (120)   Tue 17 Nov 92 21:12
          By: Airmid
          To: David Piper
          Re: Monism/monotheism
          St:
          ----------------------------------------------------------------------
          @INTL 93:9500/0 93:9500/0
          DP>          When you  examine the "Blessing  Prayer" of English  Trad
          Wicca however, the  Dryghtyn is  obviously more than  just a  unifying
          essence  since It  is  called: "the  original  source of  all  things;
          all-knowing,  all-pervading, all-powerful;  changeless, eternal."   It
          describes the Ultimate, the Absolute, the Godhead of which the God and
          the Goddess are at one and the same time, both Its Polarities and also
          Its first Manifestations.

          Dryghtyn is also the name used for JHVH in some old English bibles.  I
          think that was where the term actually originated.  I think I saw a
          passing reference to it  in some boxed comparative translated  text in
          "In Search of the Indo-Europeans."

                                           1513

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                                ===================================
                                    BASIC MEDITATION TECHNIQUES
                                                by
                                             Bill Witt
                                ===================================

            The  course is devided into  three sections. Section  one deals with
          what meditation is and how it  plays a part in the lives of  those who
          use it.   Section two will go into the techniques and tools of medita-
          tion.  Section three  gives  suggestions on  how  to use  what  you've
          learned, in everyday life. A list of books for further  reading on the
          subject, will be given at the end of section three.

          Webster  defines meditation as "The  act of meditating;  close or con-
          tinued thought; the revolving of a subject in the mind."

                To meditate is to focusmentally on one thought, idea, orconcept.
          It may also mean, to revolve an idea in your mind so as to  change the
          way in which you think  of that idea. Meditation is therefore,  a tool
          with which you may manipulate thought in an organized manner.

                Many people view meditationas a very difficult thing tolearn. In
          reality  though, we  do  it often  without even  knowing it.  When you
          daydream or  find your mind  fixed on one  thought, that is a  form of
          meditation. Have  you ever watched a  bird in flight, or  stared up at
          the clouds in the sky, or maybe even found yourself  watching a stream
          of water flow by? If you have and at that moment the rest of the world
          around you has seemed removed, then you were in a state of meditation.
          The real key to this practice, is to be  able to exercise control over
          your thoughts and awareness of the world around you.

                There are manygroups of people for whom meditationis an everyday
          ritual.  Others use it at  special times as a means of relaxation  and
          "mental  house cleaning." It allows the individual a freedom unlike no
          other freedom. The  freedom to look inside oneself  and learn just who
          you  are. Some use it  as a way  of being closer to  nature or God. No
          matter  how you wish to  use it, you  will find it a  healthy and very
          rewarding experience.

                Most all  religions practice meditation  in one way  or another.
          Eastern philosophies such as  Yoga, and Buddism are not  the only ones
          to view meditation as a  way of looking for  the Truth found in  one's
          own consciousness.  Even  in Christianity meditation finds a  place of
          value. The Bible itself  mentions the value of meditation.  In writing
          to  the Phillippians,  the  Apostle Paul  tells  them this.  "Finally,
          brethren, whatsoever  things are  true, whatsoever things  are honest,
          whatsoever  things are  just, whatsoever  things are  pure, whatsoever
          things  are lovely, whatsoever things are of  good report; if there be
          any virtue, and if there be any praise, think on these things."
          (Phil. 4.8)

                So you ask,what can it do for me. Well, beyond just being a good
          way to really relax, which we can all use in this hectic world, it can
          be  a doorway to  the Truth inside  yourself. It  is a way  of gaining
          wisdom. Knowledge has  always been fairly easy  to come by. Wisdom  on
          the other hand, is a bit harder to grasp onto.

                                           1514

                In  "The Task" by William  Cowper, the following  line is found.
          "Knowledge dwells in heads replete with thoughts of other men: Wisdom,
          in minds attentive to their own."

                For me, meditaion becomesa way of "grounding" myself,of reaching
          a  place of peace and stability,  where I can find how  I fit into the
          universe.

                Inmany philosophies, meditaion isviewed as anecessary skill. All
          those who  are students of these  philosophies must learn the  ways of
          meditaion early in  their training. Although  the techniques may  vary
          from one  group to another,  the most basic concepts  remain the same.
          The ability to be able  to focus on one thought and  selectively block
          out all  others is the foundation upon which many more advanced skills
          will be built. These skills may range from telepathy to the ability to
          move objects with only the mind.

                It is well known that Yogi adepts can lower their  breathing and
          heart rates to near death levels. This is something you should not try
          as it takes  years of practice  to learn and  can be quite  dangerous.
          Still, these yogis are proof  of the type of power the  mind can exer-
          cise over the body through meditation.

             In some cultures, the use of drugs to achieve a meditative state is
          encouraged.  The american indians for example, used drugs derived from
          various  plants to put themselves  into an altered  state of concious-
          ness. This  was usually done as  a religious practice and  as an event
          marking the change from one  state of life to another. A  good example
          would be the ceremony marking the coming into manhood of  a young boy.
          Today there are  still many, who advocate the use  of drugs to achieve
          these altered states.  It is my opinion that such measures are neither
          necessary nor good.  You can  reach an altered  state of  conciousness
          without the use of drug induced "highs". It takes practice, but
          it can be done.

                  In New Age philosophy, theart of meditaion is highlyvalued. We
          also find  another  well developed  skill  which is  called  "creative
          visualization". This is  the idea of visualising what you  want to the
          point of  it  becoming reality.  A good  example would  be a  salesman
          visualizing  himself  as successful  and  prosperous.  The concept  is
          simple, if  you can visualize  a personal reality,  you can change  or
          bring that reality into being. "Positive Thinking" is a very
          similar  idea. The  technique  of creative  visualization goes  beyond
          positive  thinking  however. It  deals with  the  premise that  we all
          create our  own reality and  therefore have the  power to  change many
          aspects of that  reality. The idea of "personal  reality" is a lengthy
          one and we do not have enough room to cover it in this course.

                So far we have lookedbriefly at what meditation is and how it is
          used. By no means have we touched on all the aspects of this practice.
          There  are many  books on  the  subject which  cover it  in much  more
          detail. My purpose  is to give you  an overview of the  many facets of
          meditation in the hope that you will wish to learn more.

                                           1515

                                    BASIC MEDITATION TECHNIQUES
                                ===================================

                This  is the second part of a  three part online course in Basic
          Meditation Techniques

                Thecourse is devided into three sections. Section one deals with
          what meditation is  and how it plays a part in  the lives of those who
          use it.  Section two  will go into the techniques and tools of medita-
          tion.  Section three  gives  suggestions on  how  to use  what  you've
          learned, in everyday life. A list  of books for further reading on the
          subject, will be given at the end of section three.

                In thissecond section ofthe "Basic MeditationTechniques" course,
          we  will discuss various relaxation  procedures and how  they will aid
          you  in entering a trance or meditative  state. You will also be given
          some ideas about  types of music and other "tools"  which can help you
          achieve these relaxed states of mind. Let's begin.

                First, let's set thestage for our meditation practice.You should
          pick a  place which is  as private  and safe as  possible. An  altered
          state of mind, as in meditation, lessens your awareness of the outside
          world. For this reason, it is not advisable to practice these  techni-
          ques  in  a public  place where  there is  a  chance of  being mugged,
          robbed, or molested. If you are at home, with other  family members or
          friends present,  ask that  you not  be disturbed  and that  all other
          noise in  the house be kept to a minimum.  When you have found a place
          suitable for meditation, you may begin.

                "The seekers of  new mind states-the mind  control devotees, the
          encounter  group  enthusiasts,  the  drug takers,  the  psychics,  the
          meditators - all are on a journey into the interior universe trying to
          burst  the limits of the socially conditioned mind. Weither acceptable
          or unacceptable, moral or immoral, wise or foolish, the mind of man is
          stirring toward a new evolution."
                     Dr. Barbara Brown (1)

                As Isaid in section one,trance or meditaive states,alter the way
          your mind deals with the realities it accepts as normal.  Things which
          are  experienced in a trance  state are often  not easily expressed in
          everyday language.  You will at  some level,  experience a  heightened
          state of awareness.   Colors,  smells, and sounds  may seem  amplified
          from what they normally are.

                People who can acheivevery deep statesof trance often leavetheir
          bodies in astral projection, or have psychic experiences.

                I highly  recommend, that if  you wish  to enter deep  states of
          meditation, you do so under  the guidance and teaching of someone  who
          is well trained  in the practice of such techniques.  The key thing to
          remember is that it's  not what level your working on  as much as what
          you  are learning. There is alot to  be gained in wisdom and knowledge
          at all levels of trance.

             Now let's learn some simple and usefull relaxation exercises.

                                           1516

                You want to besure that the timeyou pick to practice yourmedita-
          tion is a time when you  are least likely to be disturbed.  You should
          not be  overly tired or  have just  finished eating as  both of  those
          conditions  may cause  you to  fall asleep.  Even though  you wish  to
          acheive  an  altered state  of consciousness,  you  do want  to remain
          conscious to some degree. If you fall asleep when you  are meditating,
          no  harm is  done  and you  will  awaken quite  refreshed  and rested.
          Unfortunately though, you may not be able to recall all the things you
          experienced while in trance.

                If you are  lying down, be sure your back  and neck are properly
          supported so as not  to fatigue the body. If you  are sitting, be sure
          that both feet are flat on the floor and that you are sitting as erect
          as possible without being  too stiff or strained. You should have your
          arms resting comfortably in your lap with palms up.

                In eithercase, it is important thatyour body not become strained
          or fatigued for  at least   thirty minutes. This  is a good length  of
          time  to begin  with as  it should  put neither  a physical  or mental
          strain on your being.

                Next, visualize a yourself in a cocoon of whitelight. You should
          surround  yourself completely. See the  light as bright  and warm. You
          may play with this sphere  of light making it bigger or  smaller until
          it "feels"  right for you.   Say to yourself,  "I am protected  by the
          pure white light of all that is good and truthfull. I am surrounded by
          the pure light which keeps out all unwanted and evil influences."

                Thisis a good ideato do for several reasons.There are those, and
          I am  one of them,  who believe that each  of generates an  aura which
          protects us from  outside influences when we are in  trance. This aura
          may  be strengthened by visualizing  the light as  growing brighter at
          our command. Even if you do not accept this idea, the practice lends a
          feeling of  safety and security to  you.  Nothing which  is outside of
          you may enter or touch you without your permission.

                Learning tocontrol and pay attentionto your breathing isthe next
          step.  You should start by taking  a deep breath in through your nose,
          hold  it for  the mental count  of 4  and then  let it all  out slowly
          through  your mouth.  Repeat this until  you begin to feel at rest and
          relaxed. Allow your breathing  to settle into a steady,  rythmic rate.
          Just this simple technique can relax and refresh you at any time. When
          you  are only doing the breathing exercise,  it is not necessary to go
          through  the  white light  sphere  visualization.  Some people  use  a
          muffled metronome or recording of some other rythmic sound, such as
          ocean waves, to  aid them in  setting the pace  of their breathing.  A
          good source of  recorded sounds which can help you  in meditation is a
          series of records  and tapes which have been produced  under the title
          "ENVIRONMENTS".

                Now, as you are breathing,see yourself lying in the warmlight of
          the sun.  The  light is warm and pleasant to be  in. Starting with the
          tips of  your toes, feel  the light warming  all of your  body, slowly
          moving up  into your legs,  your trunk,  and then into  your arms  and
          fingers. As you feel this warming become more and  more relaxed, going
          deeper and deeper into a calm and quiet place.

                                           1517

                Whenyou fell totally relaxed andat peace, bring a single thought
          into your mind. It  should be of a  pleasant experience or of an  idea
          such as love, joy, peace, or compassion. Focus on this one thought and
          if  some other  thought should  try to  intrude, picture  it  as being
          written on  a clear  board between  you and  your focal  thought. Then
          picture it being erased from that board as it might be from a piece of
          paper.  Deal with any thought, other than your focal thought, quickly.
          Try  to maintain concentration on your focal thought for at least five
          minutes. Picture it as being real and experience it as if it were.
          When you are  able to do this  and can exclude  all other thoughts  as
          they attempt to enter your mind, you will have learned the single most
          important technique of meditation.

                It isnow time to begincoming back tonormal consciousness. slowly
          let the thought fade from your mind and again become aware of the warm
          light of the sun. As  you fell the light  bathing you in its'  warmth,
          start  to reconnect  your mind  with the  physical sensations  of your
          body. Become aware of your breathing  and the room around you. Do this
          slowly and calmly. When you are fully aware of your surroundings, open
          your eyes slowly. Enjoy the sense of calm and peace.

                If  you succeeded in doing  this exercise, you  should feel more
          relaxed and calm than normal. It is important to remember that you are
          comparing it to normal for you, not to what you  think others would or
          should feel.

             If you do not feel you succeeded try again in a day or two. Between
          meditaion  sessions, practice  your deep  breathing exercises.  If you
          keep  trying, you will soon reach a  calm and meditative state. Do not
          attempt to meditate when you are ill, tired, or hungry. Those feelings
          only serve to  make your efforts more difficult. A very important part
          to  remember is  that you  can not  force yourself  into a  meditative
          state. You must flow into it and surrender to it calmly.

             Some things which are found to be helpfull in meditation follow.

                Tryconcentrating on theflame of a candlewhen focusing. You could
          also  use a  crystal ball. The  later is  rather exspensive  but small
          crystal  window ornaments  or pyramids  also work  well and  cost much
          less.

                Music is also anaid to some. The music shouldbe quiet and rhyth-
          mic. It should bring on feelings  of peace and comfort. Such music may
          range from New Age recordings to classical.

                Anotherusefull device is to focus ona symbol which holds special
          meaning for  you. It may  be an well  known symbol  or one you  design
          yourself. As long as it holds a special meaning or expresses a special
          concept, it is a usefull focusing tool.

                This brings section twoof this course toa close. In the nextpart
          I  will give you  some pratical  ways in  which to  use what  you have
          learned.

                                           1518

                The mostobvious use ofthe techniques you havelearned, is relaxa-
          tion.  During the course of the day, many of us have moments  when the
          pressure becomes almost  to much.  When this happens,  we often  can't
          deal with other people  or projects the way  we should. The  breathing
          exercises you learned in section two can help at these times.

                It doesn't  require alot of time or  absolute quiet as does your
          meditation  practice. All that is  required is about  five minutes and
          relative privacy. At these times,  begin doing your rhythmic breathing
          and visualize  a place which is  calm and refreshing. This  simple and
          quick  exercise,  can work  wonders to  help you  regain control  in a
          hectic situation.

                Another way in which meditation is used is in the development of
          psychic powers. There are several books  on the subject, listed at the
          end of this section. Most of those who teach about the use and develo-
          pment  of these abilities, agree  that meditation is  necessary to any
          such study. Again the reason for this is that meditation allows you to
          reach an altered  state of  conciousness. In this  altered state  your
          mind  is more  open to  such phenomenon  as telepathy.  If you  should
          decide to persue  studies in this direction,  please seek the help  of
          someone trained in these areas.

                One final use I will suggest is visualization. Meditation can be
          used as  a tool for  problem solving. While  in a meditative  state of
          mind, you have the ability to take any situation and manipulate it. By
          that I mean you can mentally play the out the  situation using several
          different  solutions. Then, you can  pick the one  which seems to best
          solve the  problem. While the use of meditation can help you deal with
          problem solving more effectively, it is  not infallible. All it can do
          is allow you to think more  clearly and concisely about the problem at
          hand.

                Well  that concludes this study  on meditation. I  hope you have
          gained something usefull from this course. It has been by  no means, a
          full  explanation of the  subject. There  is much  more to  learn than
          could be covered in this short series and It is my  hope that you will
          want to continue your studies into this fascinating and usefull skill.

                More studiesof this type willbe developed in thenear future. The
          New Atlantis BBS  will continue to  post these  studies as an  ongoing
          service to  it's users. Please  feel free to leave  suggestions on the
          BBS about subjects you would like to see covered.

                                           1519

          SELECTED BIBLIOGRAPHY:

          list of books for further reading will be included.

             References:
          (1) Dr. Barbara Brown
              "New Mind, New Body"
               New York, Bantam Books, 1975
               Page 17

          Miriam Simos (Starhawk)
          The Spiral Dance
          New York
          Harper & Row; 1979

          W.E. Butler
          How To Read The Aura, Practice
          Psycometry, Telepathy and
          Clairvoyance
          New York
          Destiny Books; 1978

          Melita Denning & Osborne Phillips
          The Development of Psychic Powers
          St. Paul, MN
          Llewellyn Publications; 1985

                                         NEW ATLANTIS BBS
                                           301-632-2671
                                   Member of the ParaNet system
 
                                            End Of File
                                -----------------------------------
          Changes in format by the magician.  02/26/89 Crystal Cave 719-391-1092

                                           1520

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RIVER OF LIFE MEDITATION

by Gay Clarke

The River of Life Meditation is copyright Gay Clarke at 

An audio CD of it may be purchased by visiting  page.

 Find a comfortable place where you can relax and be completely quiet...relax...allow your thought snow to just come and go...come and go...and take a deep breath in and hold it...(pause)...now gather up the tension in your body, and release it as you exhale...take another deep breath, and as you exhale, let go of anybody else's energy or thoughts you may be carrying...and breathe in new energy...breathe in new possibilities...and allow your body to fill with lightness...feel it becoming lighter and lighter as you relax more and more...relaxing deeply...going deeper...feeling very light now...so light you could almost float away... 

And as you relax, imagine a beautiful coloured mist is swirling up around you, billowing up around you into a cushiony, soft, cloud of energy...and you are resting completely upon this cloud...and you are safe...as you breathe in and out, let your thoughts just come and go...relaxing more and more...and the cloud of energy now lifts you up into the air and carries your down into your own inner world...down between the boundaries of time and space...to a place of timeless beauty and infinite possibilities...floating down now, going deeper and deeper, leaving the outer world and its concerns far behind, as you drift and float on this beautiful cloud...going further and further...down below you is a rock, a giant rock...and the cloud gently and effortlessly lands upon the rock and you step off it, as the cloud swirls back into a mist and disappears for now... 

Stand upon this rock now, and feel the strength of it under your feet...and as you turn around, you look out upon a great river...flowing as far as you can see...seeming to come from some infinite place...and disappearing into an infinite place, a flowing, endless river of energy...this is the river of all life waters...all of life draws upon the life-force that moves through its steaming currents...look closely at the water...what colour is it? it may look like liquid light to you...look deeply into it, and sense the power and depth of the river...what sound does it make as it courses through its channels?...as you stand securely upon your rock, notice and fragrance...and bend down and cup your hands in the living water, and splash some of it on your face...feel the life giving force on your skin...take a sip of the water...allow the river of life to nourish you... 

Now relax a moment upon the rock...and bring into your mind the magical intention that never seemed to go anywhere...what were you trying to accomplish?...what was the basic intention you had?...what was the emotion behind the intention?...feel the energy of that emotion moving onto the palms of your hands now...feel the energy glowing...pulsating...breathe and allow your intention that you're still clinging to externalize...the energy of it is now shimmering, glowing...swirling into a sphere...allow all of your desire to flow into this sphere...and allow this sphere to appear to you however it appears...and just observe what you see...you may see pictures or symbols emerging within the sphere...whatever you see is fine... 

When your sphere is completely filled with the last of your desire, emotion, and intention, hold it aloft...feel the power of it in you hands, a globe of power that you can now release...and look out into the river of life...watch as its currents of possibility flow for ever and ever, as far as you can see...and whenever you're ready, with as much and as little force as you need, throw the pulsating sphere into the river...and give this intention to the life force of this great river...watch as the sphere touches the water...and gradually disappears into the current... 

Take a deep breath...as the sphere disappears the last of your intention and emotion and desire merges with the source of all life, from which it originally came...and leaves you... 

Now complete any business here that you need to finish...take a few moments to enjoy the flowing river of life, and know that the possibilities it nourishes can bring miracles into you life too...

Take another deep breath, and notice the coloured mist is once again swirling around you...billowing up underneath you to form a beautiful cloud of cushiony energy, which is lifted up into the air, with you upon it...relaxing into the cloud you are returning the way you came...lifting up through time and space, coming back from the inner world...coming up...further and further...floating and drifting back...coming back...bringing you all the way back into your body now, into this room...brining your attention completely back into this time and place...take a deep breath and begin to re-orient yourself to the outer world...and when you're ready, count to three..., and on the count of three open your eyes, and return feeling relaxed, alert and at peace.

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                            MONISM, One Wiccan Perspective
                                  Copyright 11/24/92
                                   Durwydd MacTara

     "Henotheism n. Belief in one god without denying the existence of  others."
     (American Heritage Second College Dictionary)

     "Monism n. philos. A metaphysical system in which reality is conceived as a
     unified whole." (American Heritage Second College Dictionary)

     "Monotheism  n. The belief or doctrine that  there is only one God." (Amer-
     ican Heritage Second College Dictionary)

     "Pantheism n. 1. The doctrine identifying the Deity with the various forces
     and workings  of nature. 2. Belief  in and worship of  all gods." (American
     Heritage Second College Dictionary)

     "Polytheism n.  The worship of or  belief in more than  one god." (American
     Heritage Second College Dictionary)

          "To witches, deities  manifest in different ways  and can be
          worshipped and contacted through  any form suitable to local
          conditions and  personal needs.  Wicca does  not believe, as
          do  the  patriarchal monotheisms,  that  there  is only  one
          correct  version of  God and  that all  other God  forms are
          false:   the Gods of Wicca are  not jealous Gods.  We there-
          fore  worship the  personification  of the  male and  female
          principles, the  God and the Goddess,  recognizing that Gods
          are aspects of the  One God and all Goddesses  are different
          aspects of  the one Goddess,  and that ultimately  these two
          are reconciled in the one divine essence."
          (Vivianne Crowley, WICCA: The Old Religion in The New  Age,-
          pp. 11-12)

     Vivianne  Crowley,  a very  capable  spokesperson  for British  Traditional
     Wicca, identifies the core belief of Wicca (at  least BTW) as Monism in the
     piece quoted above.  However, she also opens the door to defining Wicca  as
     duotheistic  in principle with the  subdivision of the  monist reality into
     the praxis of worshiping both Lord and Lady.

     However, there is  yet a THIRD level  of obscurity in Wiccan  Praxis!  Most
     Wiccans worship a threefold Goddess (Maid, Mother, and Crone) and many also
     worship at least a  twofold God.  So,  are the Wicca REALLY polytheists  or
     perhaps pantheists or  even modified Henotheists as some have claimed?  Or,
     perhaps,  a  new category  altogether needs  to  be invented  to accurately
     describe Wiccan belief and practice.

                                         1524

          One suggestion has  been made to add  a word to our  Thea/Theo-logical
     lexicon, perhaps  "Cthonotheism"  (provided we  MUST  have a  "Theism")  to
     describe "Theistic Wicca".   One advantage is that  it makes the assumption
     of worshipping that which was there to be found and worshipped, NOT a Deity
     or deities invented in 1939! (More on this later.)

     The  following  is the  only published  copy  of the  (Gardnerian) Blessing
     Prayer that I know of.

             "In the name of Dryghtyn, the Ancient Providence,
              Who was from the beginning and is for eternity,
              Male and Female, the Original Source of all things;
              all-knowing, all-pervading, all-powerful;
              changeless, eternal.

             "In the name of the Lady of the Moon,
              and the Lord of Death and Resurrection.

             "In the name of the Mighty Ones of the Four Quarters,
              the Kings of the Elements.

             "Blessed be this place, and this time,
              and they who are now with us."
                    ("Witch  Blood!   The Diary  Of A  Witch High
                    Priestess!" by Patricia  Crowther in  chapter
                    four  (paperback edition 1974,  House Of Col-
                    lectibles, Inc.).) Courtesy of David Piper

     Airmid (aka Erynn  Darkstar), a contemporary  craft scholar and  researcher
     says of this new (to most of us) name of Ultimate Deity:
               "Dryghtyn  is also the name  used for JHVH  in some old
               English  bibles.  I think  that was where  the term ac-
               tually  originated.  I think I  saw a passing reference
               to  it in some boxed comparative translated text in "In
               Search of the Indo-Europeans."

     Grendel,  an  Asatruar  from Seattle  suggests  the  "Dryghtyn"  may be  an
     alternative  spelling  of the Teutonic "Drighten" meaning "Lord".   I admit
     this is interesting, to me, as the closeness of the linguistic link between
     the Old English and Old German languages has been a scholarly "fact" widely
     known for many years.

     As  a side issue,  this might  be some evidence  that runs  contrary to the
     thesis put forth by Aidan Kelly that Gerald Gardner "manufactured" Wicca in
     1939.   From personal experience, I  have found that one unique distinction
     of  the non  BTW strains  of  Witchcraft (some  times called  "FamTrads" of
     Family  Traditions) is  the incorporation of  old Christian  Imagery, often
     including  ArchAngels for  the four  directions or  elements.   Though this
     instance does not  include Archangels,  it DOES include  archaic (and  rel-
     atively  unknown) Christian terminology.  If Gardner did discover a remnant
     of the  Old Religion upon which he  based his modern reconstruction effort,
     it  is  this  sort of  linguistic  "artifact"  which  would have  survived.
     Perhaps a more scholarly investigation than mr. Kelly's will "turn up" more
     evidence?

                                         1525

     Jim Taylor, an  Eastern Orthodox  Theologian, also  makes two  (to me)  il-
     luminating statements, concerning "The Dryghtyn Prayer":
     1.       "'In the name of Dryghtyn, the Ancient Providence,
              Who was from the beginning and is for eternity,
              Male and Female, the Original Source of all things;
              all-knowing, all-pervading, all-powerful;
              changeless, eternal.'
     This would be, entirely, an acceptable way of describing God, both for most
     Jews and for most Christians."
                                         AND
     2.       "'In the name of the Lady of the Moon,
              and the Lord of Death and Resurrection.'
     The Lord of Death and Resurrection would seem, to any Christian to refer to
     Jesus Christ."

     This  evidence  of a  possible mixing  of  an older  (unrecorded) Christian
     Prayer may  lend further  credence to  Gardners' claims  of building  on an
     older, hidden, traditional remnant.

     I, personally,  also agree with  Mr. Taylors' statement  that "the idea  of
     Wicca being 'manufactured' in 1939 is far too pat, and ignores a great deal
     which ought not  to be ignored.  At the very  least, some degree  of recog-
     nition should be  accorded to the obvious  fact that most Wiccan  practices
     and attitudes predate Wicca by considerable  periods of time--possibly even
     millennia".

     The existence of  Monism, Duotheism, and  Polytheism simultaneously in  the
     belief structure of Wicca is one good example of one of the  Five Mysteries
     of Wicca,  that of Union.   Wicca  is a mystery  religion, a  PARTICIPATORY
     religion, and much  of its symbology  must be lived  and practiced to  have
     meaning because much of  the real (some say hidden meaning is  based on the
     knowledge  of experience and not  the intellectual knowledge  of mere logic
     and conscious thought processes.

     I am an  eclectic Wiccan  with strong ties  in my beliefs  and practice  to
     British Traditional  Wicca.  I  am a Monist,  yet I have  had strong direct
     experience with Brigid, Danu, and the  Morrigan as well as the Earth Mother
     and the Horned Lord of the Forests.  So my personal answer to  the question
     of "What kind of Theism  fits Theistic Wicca?" is "several, or none;  it is
     not  really a  valid question  in those  limited terms"!   But  perhaps the
     concept of  "Chthonotheism" would give a better  label to this concept when
     attempting to discuss the idea of the peculiar theism unique to Wicca?
                              Blessed Be,
                                   Durwydd MacTara

                                                                            1526

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                                     Wedding Ceremony
                                         The Bard

                   THE ORDER OF SOLEMNIZATION OF MARRIAGE (GENERAL)
 
          The Altar shall be dressed with a white cloth, with a  Cup, and an un-
          sheathed  Sword. A small lectern  should be provided  to the Minister,
          that he may  hold the Sword and read the ceremony. One candle shall be
          unlit upon the altar, and two lit candles shall be provided, to either
          side.
 
          Smaller candles shall be  provided to at least the wedding  party, and
          to the whole congregation, if possible.
 
          %         Ministers take Altar
          %         Groom and attendants take altar
          %         Processional music starts
          %         Bridesmaids process
          %         Bride and father process
          %         Bride and father take altar
 
          MINISTER:  Dearly beloved,  today you  are surrounded by  your family,
          your friends, and your loved ones, all of whom have gathered     here
          today in the sight of the ONE to share your joy and         witness
          your marriage.
 
                    Who gives this woman to be wed?
 
          FATHER:   I do.
 
          %            (the Bride's  father shall give  the Bride's hand  to the
          Groom, and then take his seat)
 
          MINISTER 2: This most sacred of bonds is not to be entered into
          lightly, but soberly and advisedly, with openness and       honesty. I
          require and charge you both now, upon your        honors,  to disclose
          any reason or impediment why you may not          be  lawfully  joined
          this day.
 
          BRIDE/GROOM: By our honors, there are none.
 
          %         (The Minister shall turn to the congregation and say:)
 
          MINISTER: Likewise, I charge all of you now, upon your honors, that if
          any            know a reason that these two may not be lawfully joined
          this day,           to speak now or forever hold your peace.
 
          %         (There shall be a short pause for any response)
 
          MINISTER: (N)  and (N), life has no singular  meaning so much as it is
          made up of many meaningful events, some of which may be
          specified and planned for. One of these is Marriage. As you      know,
          no minister, no priest, no rabbi, no public official        can  marry
          you; you can only marry yourselves. By a mutual        commitment   to
          love each other     and to create an atmosphere of          considera-
          tion and respect, you can make your marriage come           to life.
 

                                                                            1527

          MINISTER 2:  On this, the  day of  your marriage,  you stand  somewhat
          apart from all other human beings. You stand within the
          charmed Circle of your love, and this is as it should be,        b u t
          love is not meant to be the possession of two people        alone.
          Rather it should serve as a source of common energy,        a  form in
          which you can find the strength to live your lives          w  i  t  h
          courage. From this day onward, you must come closer         together
          than ever before, yet your love should give you the         strength
          to stand apart; to seek out your own unique des        tinies,  and to
          make your own special contribution to that        which  is  always  a
          part of us, and more than us.
 
          MINISTER:  A marriage that lasts  is one which  is continually develop
          ing, in which each person is continually developing while
          growing in understanding of the other. Deep knowledge of
          another is not something that can be achieved in a short         time.
          Real understanding can only develop fully with years        of     in-
          timacy. This wonderful knowledge of another grows out       of  really
          caring for the other so much, that one wants to        understand   as
          completely as possible the intricacies of the          other.
 
          MINISTER 2:  May you be blessed with this deep knowledge of each other
                    through all the days of your lives.
 
                    Would you now give your vows?
 
          BRIDE/GROOM: We will.
 
          MINISTER: What tokens do you give that you will keep these vows?
 
          BRIDE/GROOM: We give these rings.
 
 
          %          (The rings shall be  given to the Minister, who shall  take
          them in hand.)
 
          MINISTER 2:  The ring is used  in this ceremony because  the Circle is
          our symbol for Spirit; that which was in the Beginning, is       now,
          and ever shall Be, Love, without end. In this ceremony,          it is
          that love which is deathless and eternal.
 
          %           (Both  Ministers shall join hands,  holding the Rings, and
          shall say:)
 
          MINISTER: We  ask now the Blessing  of the One upon  these rings. They
          are bands of silver with the Tree of Life cast in relief         upon
          their surfaces.  Let the bands represent eternity, love
          without end, and let the trees represent the nurturement you     will
          share in that Love, now and always.
 
          BOTH:     And so it is.
 
          %         (The Rings shall be taken by the second Minister.)
          %          (And if it is a Swordfasting, then the Minister  shall take
          up the Sword, and flourish it aloft, and then place it
          point-down in front of him.)
 

                                                                            1528

          %         (The Bride and Groom shall face  each other, and place their
          %         hands upon the Sword's pommel, with both Ministers placing %
               their hands over the Bride and Groom's.)
          %         (the Minister #2 shall turn to the Groom, and say:)
 
 
          MINISTER 2: (N), repeat after me:
 
                      (N), I take you as my wife.
                      I pledge to share my life openly with you
                      To speak the truth to you in love
                      And to honor and cherish you all the days of our lives.
                      I promise to love and tenderly care for you
                      For better and for worse
                      For richer and for poorer
                      In sickness and in health
                      In all storms and fair days we may weather together
                      For as long as we both shall live.
                      I promise to respect your needs,
                      To support you in your endeavors
                      And encourage you as an individual
                      Through all the changes of our lives.
                      With these words, I pledge my love.
 
          %         (The Groom shall take the Ring)
 
                      And with this ring I seal my vows
                      Now and forever.
 
          %         (The Groom shall place the Ring upon the Bride's finger.)
 
          %         (The Minister shall then turn to the Bride, and say:)
 
          MINISTER: (N), repeat after me:
 
                    (N), I take you as my husband.
                    I pledge to share my life openly with you
                    To speak the truth to you in love
                    And to honor and cherish you all the days of our lives.
                    I promise to love and tenderly care for you
                    For better and for worse
                    For richer and for poorer
                    In sickness and in health
                    In all storms and fair days we may weather together
                    For as long as we both shall live.
                    I promise to respect your needs,
                    To support you in your endeavors
                    And encourage you as an individual
                    Through all the changes of our lives.
                    With these words, I pledge my love.
 
          %         (The Bride shall take the Ring)
 
                    And with this ring I seal my vows
                    Now and forever.
 
          %         (The Bride shall place the Ring upon the Groom's finger.)
 
 
 

                                                                            1529

 
          %         (Both Ministers shall then say:)
 
          MINISTER: May you never hunger.
 
          MINISTER #2: May you never thirst.
 
          %         (Here there may be an interlude of music)
 
          MINISTER 2: At this time, I would like to speak of some of  the things
                    that many of us wish for you.
                              First,wewish foryou aLove thatmakes youboth better
          people, That continues always to give you joy
                    And a zest for living,
                              Andprovidesyouwith theenergytoface theresponsibili
          ties of life.
 
                              Wewish foryoua Home,notaplace ofstoneor wood,butan
                   island of serenity and sanity.
                              Wehopethat thisHome isnot justaplace ofprivate joy
          and retreat, But rather serves as a Castle wherein the
          values of your life and family are generated and upheld.

                    We hope your home stands as a symbol of humans living
          together in Love and peace, Seeking Truth and nurturement
          through each other.
 
                    We hope that it has within it the elements of Simplicity,
                              Exuberance,Beauty,Silence,Colorandaconcordancewith
          the Rhythms of Life.

                              We wishforyou aHomewith Books,Poetryand Music,Fora
          home with all the things that represent the highest striv        ings
          Of men and women.
 
                    Finally, we wish that your lives be blessed with Spiritual
                    Abundance, and that your spiritual involvement be enhanced
                    through This marriage.
 
          %           (The  Minister shall turn to  the congregation, and  shall
          say:)
 
          MINISTER: Let us all  stand together for the closing  benediction, and
          the passing of the Light.
 
          %          (The congregation shall stand. The Bride and Groom shall go
          %         to the Altar and light the single candle from their candles,
          %         and then shall light their attendant's candles, and shall  %
          light the candles of the first person in each row of the %
          congregation. They shall then return to the altar, and %
          extinguish their candles, placing them on the altar, and %
          return to their place before the Ministers.)
 
          MINISTER  2: May  we all recognize  that the  Presence of  the One has
          already blessed you with the presence of each other. Keep in     your
          rememberance the sacredness of this trust and the love           that
          knows no end. May that Peace, which passes all human
          understanding abide with you now, and for always.
 
          BOTH:     And so it is.

                                                                            1530

 
          MINISTER  2: And forasmuch as (N)  and (N) have expressed their desire
          to be husband and wife, showing their love and affection by
          joining hands, and have made promises of faith and devotion,     each
          to the other, and have sealed these promises by giving           a n d
          receiving of rings:
 
          MINISTER: In  the presence of this company  of witnesses, by virtue of
          my sacred stewardship and the power vested in me by the          State
          of Arizona, I now pronounce you Husband and Wife.
 
                    You may kiss the Bride.
 
          %          (The  Bride and Groom shall  then recess from the altar,  %
          followed by their attendants. The congregation shall be %
          released by rows.)
 
          %         (Here ends the Order Of Solemnization Of Marriage (General)

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                                                                            1531

                                Weasel Wicca:  a Toon Trad
                by fara Shimbo, Diane Darling and the European Land Otters
                          (Green Egg, Issue 95, Yule '91, p. 21.)

                      The Great Mothers of this tradition are Galanthus, who was
          turned into a  weasel for lying  to Juno; and  Eris, both Goddess  and
          Ferret incarnate, who are IN CHARGE.

                 This is the Holy Sacred Oath of the Weasel Tradition:
                        "I don'tbelieve anythingunless Iwant to.Mymind issubject
          to change within reason and without notification at any time. We will
          always have Paris. (But not paris of sox.) I can  do without my socks.
          Other than that there are absolutely no absolutes."

                Sacred Objects of the Weasel tradition include:
                  * A Floppy Witch Hat (double sided, single density)
                  * The nearest operational refrigirator
                  * Dirty Socks
                  * Tubes made of cardboard or plastic
                  * Rubber erasers and squeaky toys
                  * Loud plastic bag and ping pong balls
                  * The Golden Apple of Eris
                  * Silk Top hat.

                    In order tobe initiated into the WeaselTradition, a new ber-
          serker must:
                  * Co-habit with a Ferret; at least one.
                          *Acquireyourtoolsin
                                            asomewhatless-than-entirely-scrupul-
          ous manner- stopping short of Genuine Theft. Use your imagination.
                          *Sacrifice aSock toGalanthus. Itmust bea goodSock, one
          you wouldn't otherwise throw away, and you must have the other one in
          your possession.
                          * Bake some holyFhood, with Weasel Help,which includes
          raisins and chocolate chips.
                          *Write aritual containingat leastthree thingswhich are
          obviously or  blatantly lifted,  word for  word, from somewhere  else.
          Anywhere else.
                  * Let a weasel lick your lips while you sing:

                        The Weasel Help Song:
                            Everyone needs Weasel help,
                              Weasel Help, Weasel Help
                            Everyone needs Weasel help,
                              to get them through the day!
                            I don't need no Weasel Help,
                              Weasel Help, Weasel Help,
                            I don't need no Weasel Help,
                              no matter what you say!

                    The Sacred Holidays of the Weasel tradition are any holidays
          which have even the slightest thing to do with Fhood.

                                                                            1532



                                  A Weasel Wiccan Witual
               ======================

                    Participants infloppy witch hatsenter, bearing theHoly Fhood
          and Drinkh.  Arrange tastefuly around altar area.  Prominent should be
          the Golden Apple of Eris, which is set upon the altar by itself.

               Call Watchtowers, lighting quarter candles at each. Suggestion
          invocations:
                    EAST,being Air,signifies mediaand masscommunications. Invite
          the Marx brothers, Firesign Theatre,  Douglas Adams, and Robert  Anton
          Wilson, and,  of course, the Illuminati, as  representatives of Chaos.
          (Squeeze squeaky toys)
                    SOUTH, for Fire, signifies fidelityto ideals. I suggest John
          Lennon and our witch ancestors, whose bravery in defense of the Sacred
          Right To Be Strange led to the ultimate sacrifice. May we be as brave,
          but luckier. (Hide the Matches.)
                    WEST,for Water, signifies herethe Waters ofLife, ie: Bhooze.
          Invite  W.C. Fields along with Dionysius and Osiris (inventors of wine
          and beer, respectively.) (Slug some eggnog.)
                    NORTH, for Earth, signifies  the Ultimate Mystery: Life, the
          Universe and Everything.  Toast the  Mystery itself and  invite it  to
          relax, take off its cloak and join us for awhile. (Hide a cookie.)

                    And to provide a fifth point: SKY, for Eris, Our Mother,Lady
          Luck Herself, Lady of Chaos and Dealer of the Inside Straight. Hold up
          the  Golden Apple,  hail Her  enthusiastically and  invite Her  to the
          party.

                    Close theCircle, whichis,of course,semi-permiable toweasel--
          kind.

                    Lightaltarcandle; assume*ahem* seriousdemeanor. Whoeveris to
          read, don silk hat and drape a sock for a priest's vestement. Proceed:
               "For unto us is born a Saviour, who is Coyote, Pan, loki, Raven,
          Dionysius,  and Robin Hood; to save us  all from Santa's power when we
          have come to play, o  tiding of chocolate and toys. And Io, neither is
          his Mother  a Virgin, for  She believeth in  a good time. And  when He
          came forth, She wrapped him in a National Enquirer and  cradled him in
          her top  hat, which holdeth  all the stars of  all the skies  plus 500
          foolproof card tricks; and the Wise came to Marvel (and to DC) because
          indeed and forsooth, they knew trouble when they beheld it."

                And Eris, the Great and Terrible, said to her son:
                "Kid, this is a special occasion; how should we celebrate?"

                      And the TinyOne spoke, surprising all butthe Mother of the
          Unexpected:
                      "let's have lots of Fhood, and create the most chaotic and
          demented animal  of all to play with. And  since I have a feeling that
          this party will be repeated many, many times, let's make  that a rule:
          anyone celebrating My birthday should do the same. For I am the Glitch
          and  the Song and the Gambler's Luck, and I love Surprises--which will
          never be lacking with Them around. Let them do this in honor of Me."

                                                                            1533

                And Eris was pleased and created The Weasel (hold one up).
                      "This is the SacredWeasel, beloved little monster, honored
          pest, dearest of Holy Terrors and Agent of Entropy Everywhere. May  it
          always remind us that Eris and the Kid love Surprises."

                      (Holdup plateof cookies:)"This isthe HolyFhood; weshare it
          in  Their names, and with the wish that  we should always keep Life as
          interesting and strange as possible."

                      (Hold upHoly Bhooze:)"This isthe HolySpikedEggnog; weshare
          in with the  understanding that reality can always use  a little bend-
          ing."
                      Share all,generalhailing,toasts,silliness,woozlesnoozling,
          tricks and demonstration of weasel  arranging. Guard honored guests of
          all species from  overindulging in  and/or diving  into eggnog.  Songs
          excellent idea.
               Open circle whenever you feel like it.
               =================================================================
          Fara Shimbo, an  ethologist living outside Boulder,  Colorado with her
          husband  Robert, ferret,  Ruby,  Siamese cat,  mong, and  Thoroughbred
          Hunter, Oficial Dude (AKA Chewie). She is main honcho of _Ferret unity
          and Registration Organization (FURO)_, a weasle warrior of reknown and
          author of "The Ferret Book" (see review GE83) and, with Bill Phillips,
          of  _Ferrets  and the  New Inquisition_,  published by  the California
          Domestic Ferret  Association (Box 1861,  healdsburg, CA 95448.  She is
          editor-in-chief of _The Weasle Help Monthly_, (wonderful!) newsmagazi-
          ne of FURO, available  by joining FURO, PO  Box 18193, greensboro,  NC
          27419.

                                                                            1534

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           This is the story of Rabbit.

          A long time ago- No one knows how long ago it was-- rabbit was a brave
          and  fearless warrior. Rabbit was  befriended by Eye  Walker, a witch.
          The witch and Rabbit spent much time together sharing and talking.

                        One day EyeWalker and rabbitwere walking alongand thesat
          down on  the trail  to rest.  Rabbit  said "I'm  thirsty." Eye  Walker
          picked up a leaf and blew on it... it turned into a gourd  of water...
          he  handed it to  Rabbit. Rabbit drank  the water and  didn't say any-
          thing. Than he said "I am hungry"

                        Eyewalker pickedup astone andblew onit... itturned intoa
          turnip.  She  gave the turnip to Rappit...  He tasted it and  than ate
          the turnip with relish... but didn't say anything.

                        Thetwo continued along thetrail, which ledinto the moun-
          tains. Near the top, rabbit tripped  and fell and rolled almost to the
          bottom. Rabbit was in very  sad condition when Eye Walker got  to him.
          She  used a magick salve on Rabbit to heal his great pain and mend his
          broken bones. Rabbit didn't say anything.

                        Several days laterEye Walkerwent searchingfor herfriend.
          She searched high and love but Rabbit was nowhere to be found.

                        Finally Eye Walkergave up.She met Rabbitquite byaccident
          one day.   "Rabbit,  why are  you hiding and  avoiding me?"  the witch
          asked.

                        "becauseI amafriad ofyou. I amafraid ofmagick," Answered
          Rabbit, cowering in fear. "Leave me alone!"

                        "I see." SaidEye Walker. "I haveused my magical powerson
          your behalf and now you turn on me and refuse my friendship."

                        "I wantnothing more to dowith you oryour powers," Rabbit
          countered.  He did not even see  the tears his words were bringing  to
          Eye Walkers  eye's. "I hope  we never  meet and that  I never  see you
          again." Rabbit continued.

                        "Rabbit" Eye walker said. "We oncewere great friends and
          companions, but  no more. It  is within my  power to destroy  you, but
          because of the past and  the medicines we have shared together  I will
          not do this. But from this day on I lay a curse on you and your tribe.
          From now on, you will call fears  and your fears will come to you.  Be
          on your way, for the sweet medicines that bound us together as friends
          are now broken."

                                                                            1535

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The article below was written back in 1991 or 1992 e.v.
For an update by the author, please see:
.

                     Modern Wiccan Concepts based in Literary Satanism

          By: Diane Vera

          As I pointed out to Warren Grant in the PAGAN echo recently, Charles
          G. Leland mentions Michelet in the Appendix to _Aradia:_
          _Gospel_of_the_Witches_: "Now be it observed, that every leading
          point which forms the plot or centre of this _Vangel_  [...]  had
          been told or written out for me in fragments by Maddalena (not to
          mention other authorities), even as it had been chronicled by Horst
          or Michelet" (pp.101-102, 1974 Weiser paperback edition).
           .
          In _A_History_of_Witchcraft_, Jeffrey B. Russell writes:
          "Michelet's argument that witchcraft was a form of social protest
          was adapted later by Marxists; his argument that it was based on a
          fertility cult was adopted by anthropologists at the turn of the
          century, influenig Sir James Frazer's _Golden_Bough_, Jessie
          Weston's _From_Ritual_to_Romance_, Magaret Murray's _Witch-
          Cult_in_Western_Europe_, and indirectly T.S. Eliot's
          _The_Waste_Land_" (_A_History_of_Witchcraft_, p.133).
           .
          Russell states further: "Neopagan witchcraft has roots in the
          tradition of Michelet, who argued that European witchcraft was the
          survival of an ancient religion.  This idea influenced Sir James
          Frazer and a number of other anthropologists and writers in the late
          nineteenth and early twentieth centuries.  The publication of
          Charles Leland's _Aradia_ in 1899 was an important step in the
          evolution of the new religion of witchcraft.   [...]   The doctrines
          and practices of the witches as reported by Leland are a melange of
          sorcery, medieval heresy, witch-craze concepts, and political
          radicalism, and Leland reports ingenuously that this is just what he
          expected, since it fitted with what he had read in Michelet"
          (Russell, p.148).
           .
          As far as I know, it's possible that Michelet's influence on Gardner
          was only indirect, via the other above-named writers.  This would
          not invalidate my point, which is that Michelet played a key role in
          the development of the ideas in question.
           .
          Michelet has had a more direct influence on feminist Goddess
          religion than on Wicca proper.  Michelet's _La_Sorciere_
          (_Satanism_and_Witchcraft_) is listed in the bibliography of
          _Woman,_Church,_and_State_ by Matilda Gage (19th-century Women's
          Suffrage leader and the founder of pre-Wiccan feminist Goddess
          religion) and, more recently, in _Witches,_Midwives,_and_Nurses:_
          _A_History_of_Women_Healers_ by Barbara Ehrenreich and Dierdre
          English (1973).
           .
          In my opinion, Michelet's most important contribution to both Wicca
          and feminist Goddess religion was that, as far as I know, he was the
          first well-known writer (in recent centuries, anyway) to use the
          word "Witch" (capital W) with its present-day positive connotations
          of healing and opposition to tyranny.

                                                                            1536

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The article below was written back in 1991 or 1992 e.v.
For an update by the author, please see:
.

                                     Intro to Satanism

          By: Diane Vera

          As promised in the PAGAN RELIGIOUS STUDIES echo, here's my brief
          introductory essay on Satanism (though Corwynt won't be seeing it,
          alas).  I'll confine myself to discussing _serious_occultists_ who
          identify as Satanists. I have no interest in the teen-age glue-
          sniffing "Satin rulz" crowd, who are into "Satanism" as a way to
          shock the grown-ups, and who usually (as far as I know) outgrow it.
          Nor am I interested in criminals who say the Devil made them do it
          (often, I suspect, as a way to get themselves declared insane).
           .
          Since I don't know how much you don't know, perhaps I should start
          with the usual elementary disclaimers:
           .
          (a) Most Satanists do not think of themselves as "worshipping evil".
          Satan is associated with a variety of human traits and magic(k)al
          energies which Christianity traditionally considers "evil", but
          which the Satanists themselves do not consider "evil" -- though some
          Satanists may describe themselves as "evil" in an ironic sense.
           .
          (b) In what there is of a Satanist subculture (for serious
          occultists), nobody advocates sacrificing animals or babies,
          sexually abusing children, or other horrific activities described in
          fundamentalist propaganda.  As Anton LaVey explains in
          _The_Satanic_Bible_, such activities serve no useful magic(k)al
          purpose.
           .
          (c) Although Satan is, obviously, a figure from Christian mythology
          (derived from Judaism and Zoroastrianism), Satanism is not just
          "reverse Christianity".  I have yet to meet even one Satanist who
          believed in Christian theology, or a simple reversal thereof.  (I've
          heard that such Satanists do exist, but they don't seem to be part
          of the organized Satanist scene.)  All Satanists I've ever
          encountered have some alternative explanation of who/what Satan is.
           .
          There are many alternative explanations and, correspondingly, many
          different kinds of Satanism.  Following is a list of _some_ of the
          many different possible interpretations of who/what Satan is:
           .
          (1) Satan is the Christian-era guise of some pre-Christian deity,
          e.g. Set or Pan.
           .
          (2) Satan is not a real entity at all, but just a symbol of human
          individuality, pride, thinking for oneself, sensuality, etc.
           .
          (3) Satan is an actual discarnate intelligence, and is the bringer
          of wisdom in a form of Gnosticism with the Christian "God" cast as
          the Demiurge.  This idea is based on a form of Gnosticism that
          actually existed in the early centuries C.E., which venerated the
          serpent of the Garden of Eden myth.
           .
          (4) Satan is not an actual discarnate, sentient being, but is more
          than just a symbol.  Satan is, at the very least, today's most
          powerful magic(k)al egregore.  "Satan" is present-day society's
          number-one magic(k)al Name of Power.

                                                                            1537

          (5) Satan is an impersonal "Dark Force in Nature".
           .
          (6) Satan is one of many gods, all of whom are in some sense real.
          There is no one all-powerful "God" like the Christian idea of "God".
          There are many gods who are powerful, but not all-powerful.
           .
          Of the above possiblities, my own personal beliefs lean toward a
          combination of interpretations #4, 5, and 6.  The Church of Satan,
          founded in 1966 C.E. by Anton LaVey, usually espouses interpretation
          #2 and sometimes #5.  The Temple of Set is into _something_like_
          (but not quite) a combination of #1 and #3.

           La> If you haven't been around other satanists, how do you know
           La> what is being practiced, is what you would do?  I could call
           La> myself a Dianic Wiccan, but what I might practice is not what
           La> is generally practiced...and there is no way for me to really
           La> learn "right way" from "wrong way".
           .
          It doesn't matter.  Satanism isn't really just one religion, but a
          category of religions, some of which are radically different from
          each other.  (See my message to Deborah Kest on "Satanism 101".)
          Since most forms of Satanism do celebrate individuality, the lack of
          standardization is just fine, in my opinion.  The only "right way"
          or "wrong way" has to do with _what_works_, and this will vary from
          one individual to another.
           .
           La> The reason you are being "punished" I think ostracized<SP?> is
           La> a better word, is that most Satanists, and people who follow
           La> left-handed Magick/spirituality (folks I know it is not a fair
           La> term, but it works for this arguement) are considered by many
           La> of us the true enemies of Spiritualism that we would practice.
           .
          The term "Left-Hand Path" is OK.  We use it too.  You and I would
          probably define it very differently, however.  What's your
          definition?
           .
           La> Even more than Christaniaty folks who follow your system of
           La> believes are very differnt than we.  Pagan and Christanity,
           La> have very similar ideas and ethics, and while not at all
           La> tolerant of each other (generally) can live and let live.
           La> Satanists et.all on the other hand, have such a different view
           La> of life, love and the pursuit of the Divine, it is hard for us
           La> to accept you into our midsts.
           .
          Could you please be more specific?  _What_ do you see as the
          similarities between neo-Paganism and Christianity?
           .
          I too see some profound differences between Satanism and neo-
          Paganism.  And I too see enough similarities between neo-Paganism
          and Christianity that one can meaningfully use a term like "Right-
          Hand Path", which includes both Christianity and neo-Paganism but
          not Satanism.

                                                                            1538

          But I _also_ see some profound similarities between Satanism and
          neo-Paganism (especially Wicca) as well, which set them both apart
          from Christianity.  For example, Satanism and Wicca-based Paganism
          are both much more tolerant toward sexual variety than Christianity
          traditionally is.  (To be more exact, Wicca is _now_ tolerant toward
          sexual variety, though there was a time when it was quite
          homophobic.)  And in general, Satanism and Wicca-based Paganism both
          emphasize individuality in ways that Christianity doesn't.
           .
          Also, as I've discussed at length both here and in the PAGAN and
          PAGAN RELIGIOUS STUDIES echoes, Satanism and most forms of neo-
          Paganism (especially Wicca) are both part of the family of modern
          Western magic(k)al religions, with many common roots and many basic
          magic(k)al concepts in common.  We have natural reasons to be part
          of the same magic(k)al community (e.g. occult bookstores and this
          computer network).  It would be much more pleasant for everyone
          concerned if neo-Pagans could get used to Satanists, because you are
          going to keep running into more and more of us whether you like it
          or not.

                                                                            1539

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                              Satanism, A Personal Definition
                                        By Delphine

          Please keep in mind that Satanism is a *very* individualistic
          religion,  and if  you  asked 50  Satanists  what Satanism  is,  you'd
          probably get 60  different responses.  As a  solitaire Satanist,  I'll
          have a go at this..  but I'm pretty bad at trying to  summarize what I
          believe, so please feel free to ask me questions.

          For me, these are the most important things I believe as a Satanist:
          *I believe in Satan as a literal entity. Many other Satanists do not,
          esp. those from the LaVey school of thought.

          *Satan is NOT a fallen angel, or a lesser created being, but instead a
          deity with as much power  (for lack of a better word) as any other. He
          is  the Shadow, a Destroying Deity.. and by such destruction,he purif-
          ies, for death of anything leads  the way for rebirth. He is  a symbol
          of rebellion, of pride, and of righteous anger.  He brings freedom, in
          many different ways.

          * My first care  is to myself, for if  I am unable to serve  myself, I
          have no basis by which to judge the actions of others. I strive for
          excellence, in a sense, very close to what Setians call "Xeper".

          *I believe in  free will,  with the understanding  that "with  freedom
          comes  responsibility".  I do  not accept  the  threefold law,  or any
          specific prohibitions like "harm  none". In relating to others,  I use
          the rule "do  unto others  AS they  do unto you".  If I  am harmed  or
          treated with  dishonor, I will not continue to treat such persons in a
          way that is more than they deserve. Revenge, at the proper time and in
          a fitting manner, is acceptable behavior. If there are consequences to
          such revenge, I will accept them responsibly.

          *I will  endeavor to  be honorable  about my own  actions, and  I will
          expect the same behavior from others.

          *I see Satan in Nature, in the floods, hurricanes, volcanoes, and
          tidal waves. I see fundamental laws in Nature, that death is as
          necessary as life. I am humbled and empowered by this, for though it
          blindly destroys, it is yet a part of me, as deity is immanent and
          transcendant to me. Satan the transcendant is that excellence that I
          strive for, Satan the immanent is the spark in me that strives.

          * I am polytheistic. The divine, to me, is like a jewel with many
          facets, each a part of us, each with something to teach us. No such
          lesson, to me , is greater or lesser than any other; but are instead
          more or less appropriate for a person at a given time.

          There is  a great deal  more I could  say, and in  greater detail, but
          this covers  a large part of Satanism to  me. Of course, I'm sure that
          Diane Vera, Sheryl, Balanone,  and others will have  different beliefs
          than I do.  It seems that individualism and personal  pride seem to be
          the link between most serious Satanists.

          -Qapla'
          Delphine

                                                                            1540

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                                   The Wiccan Rede (WCC)

          Bide ye Wiccan laws ye must,
          in perfect love and perfect trust
               Live ye must and let to live,
               fairly take and fairly give
          Form the circle thrice about,
          to keep unwelcome spirits out
               To bind the spell well every time,
               let the spell be spake in rhyme
          Soft of eye and light of touch,
          speak ye little, listen much
               Deosil go by the waxing moon,
               sing and dance the Wiccan rune
          Widdershins go by the waning moon,
          chanting out the baleful tune
               When the Lady's moon is new,
               kiss the hand to her times two
          When the moon rides at Her peak,
          then the heart's desire seek
               Heed the north wind's mighty gale,
               lock the door and trim the sail
          When the wind comes from the south,
          love will kiss kiss thee on the mouth
               When the wind blows from the west,
               departed souls will have no rest
          When the wind blows from the east,
          expect the new and set the feast
               Nine woods in the cauldron go,
               burn them quick and burn them slow
          Elder be the Lady's tree,
          burn it not or cursed you'll be
               When the wheel begins to turn,
               soon the Beltain fires will burn
          When the wheel has turned to Yule,
          light the log the Horned One rules
               Heed ye flower, bush and tree,
               by the Lady blessed be
          Where the rippling waters flow,
          cast a stone and the truth you'll know
               When you have and hold a need,
               hearken not to others' greed
          With a fool no season spend,
          nor be counted as his friend
               Merry meet and merry part,
               bright the cheeks and warm the heart
          Mind the threefold law ye should,
          three times bad and three times good
               When misfortune is anow,
               wear the star upon thy brow
          True in love you must ever be,
          lest thy love be false to thee
               These eight words the Wiccan Rede fulfill,
               An Ye Harm None, Do What Ye   Will

                                                                            1541

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                            Orphic invocations of Goddess & God

          Bright Blessings to all...
          Here are invocations to the Goddess and God that I have used
          quite successfully in ritual. They are from the Orphic Hymns,
          for those who like historical accuracy, but have been updated just
          a tad, for those who like ritual with modern applications.
          Hope you enjoy them.
 
          Invocation to the Goddess
 
          Divine are Your honors, Oh Mother of the Gods and Nurturer of All.
          Yoke your swift chariot drawn by bull-slaying lions and,
          O Mighty Goddess who brings things to pass, join our prayers.
          Many named and reverend, You are the Queen of the Sky.
          In the cosmos, Your throne is above all others, for You are

          Queen of the Earth, and You give gentle nourishment to mortals.
          Goddesses, Gods, and mortals were born of You,
          And You hold sway over the rivers and all of the sea.
          Hestia,  Gaia,  Demeter, Inanna,  Isis,  Astarte,  Ishtar, Persephone,
          Diana,
          Giver of prosperity who bestows upon mortals all manner of gifts,
          Come to this Rite, Queen whom the drum delights.
          Honored and loving Nurturer of Life,
          Joyfully and graciously visit our deeds of piety.
          Blessed Be.
 
          Invocation to the God
 
          Hear Our Prayer, O best and Many-Named God.
          Fine-haired, solitary, and full of lovely song;
          Many shaped and noble nurturer of all,
          Maiden and yout in one, unwithering bloom, O Adonis
          You vanish and grow again in the fair seasons' turn.
          Kurnunnos, Pan, Myrddhn, two horned Spirit of growth and blooming;
          Much loved and wept for are you,
                  O Fair and Youthful Hunter of the luxuriant mane.
          Desire is in Your mind and You come to the Goddess
                  in reverence and respect,
                  in sensuous joy is your desire fulfilled
          You are the seed planted in the depths of the Underworld
          That springs forth, the Green God, that we may sustain our lives.
          You sacrifice Yourself in gentleness when you are grown.
          Come Kind-Hearted One, Come Blesseed God,
                  and bring much joy to all.
          Blessed Be.
 
          Hope you find these beneficial...
          Briget Bless...Phaedra.
 

                                                                            1542

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                     EAST
               (INVOCATION)
          Facing East:

               Guardians of the watchtower  of the east, we do summon, stir, and
          call thee up  to protect us in  our rite. Come to  us now on the  cool
          breath of Autumn's sigh which
          heralds the advent of Winter  and the close of harvest time.   Breathe
          into us the spirit of the pure joy of life.  So mote it be!
 
          Responsorial:  So mote it be!

                     AIR (invocation)
          (Celebrant with the incense burner symbolizing the element of air) :

               "I am  everywhere.  I  fill the fleshy  pouches of your  lungs, I
          stir all  things from the smallest blade of grass to the tallest tree.
          I cool you with my breezes and
          destroy you with my storms.
          Without me you would die.  Am I not holy and worthy of praise? "

                     EAST
               (BANISHMENT)
          Facing East:

               "Guardians of the watchtower of the east, return now to the brisk
          Autumn  breezes which are brimming  with the excitement  of the year's
          climax.  Take with you our
          blessings and thanks. Hail and
          farewell!
 
          Responsorial:  Hail and farewell!

                                                                            1543

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                SOUTH (invocation)
          Facing South:
               Guardians of the watchtower of the south, we do summon, stir, and
          call  thee up  to protect us  in our rite.   Come forth  from the cook
          fires and smokehouses where  food is being made  ready for the  coming
          cold  months.  Kindle within us the  flame of spiritual awakening.  So
          mote it be!

          Responsorial:  So Mote it Be!

                FIRE (invocation)
          (Celebrant with the candle symbolizing the element of fire):
               "I  live in the guarded embers  of campfires and the pilot lights
          of stoves, I  spring from the lightning  and the hands of  men, I warm
          you and I destroy you. Without me you would die.  Am I not holy and
          worthy of praise? "

                SOUTH (banishing)
          Facing South:

               "Guardians of the watchtower of the south, return now to the
          dying fires of Autumn's heat soon  to give way to Winter's chill. Take
          with you our blessings and thanks.  Hail and farewell!
 
          Responsorial:  Hail and farewell

                                                                            1544

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                     WEST (invoking)
               Facing West:

               Guardians of  the watchtower of the west, we do summon, stir, and
          call thee up to  protect us in our rite.  Come  forth from the rainbow
          hued  morning dew  that covers the  fields, and  is soon  to be frost.
          Asperge us with  your diadems and water our deepest  roots that we may
          find peace of mind.  So mote it be!
 
          Responsorial:  So mote it be!

                     WATER (invocation)
          (Celebrant with the water vessel symbolizing the element of water):
 
          "I rise from the moist  crevices of the Earth, I beat on the shores of
          Her body, I fall from the skies in silver sheets. Without me you would
          die.  Am I not  holy and worthy  of praise? "  (Celebrant asperges the
          circle with water)

                     WEST (banishing)
          Facing West:

          "Guardians of the watchtower of the west, return now to the
          Autumn rains which cool the Earth's fevered brow baked in  the heat of
          Summer afternoons. Take  with you our blessings and  thanks.  Hail and
          farewell!
 
          Responsorial:  Hail and farewell!
 

                                                                            1545

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                NORTH (invoking)
          Facing North:

               Guardians of the watchtower of the north, we do summon, stir, and
          call thee up to  protect us in our rite.  Come  forth from the fertile
          bosom of  our Blessed Mother Earth,  and nourish us so  that our hopes
          may grow to fruition.  So mote it be!
 
          Responsorial:  So mote it be!

                EARTH (invocation)
          (Celebrant with the salt vessel symbolizing the element of earth):
 
               "I am your Mother.  From me  come the fruit and grain and animals
          which feed you.  I am your support, and  my pull on your  bodies keeps
          you held firmly to  me.  Without me you would die.   Am I not holy and
          worthy of praise? "

                NORTH (banishing)
          Facing North:

               Guardians  of the  watchtowers of  the north,  return now  to the
          Earth where worms  burrow deeper  and seeds nestle  awaiting the  long
          sleep of Winter.  Take with you our
          blessings and thanks.  Hail and farewell!
 
          Responsorial:  Hail and farewell!

                                                                            1546

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                                      Wiccan History
               Wicca is a relatively modern attempt (approximately 50 years old)
          at  reviving and  reconstructing  the old  pre-Christian religions  of
          Europe.   In a mythopoetic sense  it is many centuries  old.  However,
          the Witch of 200 years ago would not recognize what  is called "witch-
          craft"  today.  Modern Wicca may have some of its roots in some of the
          local  folk-magic and "family witchcraft" of mid 20th Century England.
          It does  have traceable roots  in the Golden  Dawn magical society  of
          late 19th  century England, some  of Aleister Crowley's  magickal work
          and some  Ceremonial Magic dating  back to  Elizabethan times.   For a
          modern  history of  English  Wicca,  the  reader can  most  profitably
          consult the works of Janet and Stuart Farrar and Doreen Valiente.

          PREHISTORY
               Up  until recently, the earliest known  remnants of human society
          that give us  any clues to the spiritual dimension  of prehistoric man
          are those  belonging to  the Gravettian-Aurignacian cultures  of 2500-
          1500 B.C.E.  This is called the Upper Paleolithic Period.  Though most
          of  the sites  so far  discovered have  been found  in Europe,  a very
          important site in  Anatolia (modern Turkey) has also been found and is
          the  (so far)  the first  or oldest  City of  Catal Huyuk  (pronounced
          chatal Hoo-Yook),they  form a conjectural foundation  for the religion
          of  the goddess as it  emerged in the later  Neolithic Age of the Near
          East.    There  have been numerous  studies of these  Paleolithic cul-
          tures, including extensive explorations of the sites occupied by these
          peoples,  including the apparent rites  connected with the disposal of
          their dead.

               The earliest remains of ancient civilization indicating some form
          of Goddess  worship were in the  caves in Lascaux, France.   Here, the
          first and earliest non-anthropomorphic divine figures were  symbolized
          by  the horse  for female Divinity  and the  Bison as  the male divine
          influence.   This  portion of  the cave  was painted  in approximately
          17,000  B.C.E. and sealed  approximately 10,000 B.C.E.   The anthropo-
          morphic Goddess figures appear sometime approximately 7,000 B.C.E. The
          earliest remains in  Catal Huyuk  have been reliably  carbon dated  to
          6,500  B.C. and show some interesting parallels  in that the horse was
          replaced with an  anthropomorphic goddess  and the Bison  (an ice  age
          animal)  has been replaced with  the aurochs bull,  ancestor of modern
          cattle.  The anthropomorphic Goddess is an Earth Mother and the nearby
          volcanoes (then active) were considered her breasts.1

                          One major conjecture has been that  the concept of the creator of
          all human life may have been formulated by the clan's  image of women.
          The  reasoning behind this conjecture lies in the observations in this
          century  of the few remaining Paleolithic type cultures.  These Paleo-
          lithic  cultures tend to be woman centered  since it is from the women
          that  babies come  and  the women  are  absolutely essential  for  the
          continuation of the tribe or clan.  Current information also indicates
          that it is also probable that the mother was regarded  as the sole (or
          at least  primary) parent of children in  this culture, and that there
          was a  definite pattern of ancestor worship.  It is also very probable
          that ancestry was matrilineal.

                                                                            1547

               The most tangible  evidence that these very  ancient cultures and
          their predecessors worshipped a goddess is the  numerous sculptures of
          women  found throughout  most of Europe  and the  Near east.   Some of
          these sculptures  date  as  far back as  25,000 B.C.E.!   Small female
          figurines, made of stone, bone and clay (most seemingly pregnant) have
          been found throughout  the widespread Gravettian-Aurignacian  sites as
          far apart as Spain,  France, Germany, Austria, and Russia  spanning an
          apparent period of  at least 10,000  years.  Erich  Neumnann, in  "The
          Great Mother" (p.95) says-  "Of the Stone Age sculptures  known to us,
          there are fifty-five female figures and  only five male figures.   The
          male figures, of youths, are atypical and poorly executed, hence it is
          certain that they had no significance for the cult.  This fits in with
          the secondary character of  the male godhead, who appeared  only later
          in  the history  of religions  and  derived his  divine rank  from his
          mother, the Goddess."

               Johannes  Maringer, in  his book  the  "Gods of  Prehistoric Man"
          says-  "it appears highly probable then that the female figurines were
          idols of a Great Mother cult, practiced by the non-nomadic Aurignacian
          mammoth hunters  who inhabited  the immense Eurasian  territories that
          extended from Southern   France to  Lake Baikal in  Siberia."  It  was
          from the Lake Baikal area in  Siberia that tribes are believed to have
          migrated across the  Bering land  bridge to North  America about  this
          time period, and formed the  nucleus of what was to become the race of
          North American Indians.  In some primitive societies known to history,
          the male role in procreation was not known.  Intercourse and pregnancy
          both begin with puberty, and there was no evident reason to regard one
          as the  cause of the other.  Women were  believed to conceive from the
          light of the moon or from ancestral spirits.

               Neolithic  cultures have left a  bit more evidence  for study and
          the images are a bit clearer and less speculative.   One good instance
          of this  is the stone age  painting of a priestess  officiating over a
          group of worshippers along with a male wearing a horned headdress.  An
          interesting point here  is that  the priestess pictured  is wearing  a
          garter and wielding a  ceremonial dagger, much  like the ones used  in
          modern witchcraft.  Of course much  has been made of this, including a
          lot of unfounded speculations on  the "ancient connections" of  modern
          witchcraft, but that is a topic beyond the scope of  the present work.
          The beginnings  of Roman religion are  sure to have been  based on the
          Etruscan  culture.  Ancestor worship was the earliest form of religion
          in Rome.   Another interesting  fact relating  to ancient  Matrilineal
          forms influencing  present society is  reflected in the  Jewish custom
          current  today that  membership  comes from  the  mother's side  of  a
          marriage.

               The above mentioned goddess images, some as old as 7000 BC, offer
          silent testimony to the most ancient worship of a great goddess in the
          land that is most  often remembered today as  the homeland of  Judaism
          and  Christianity.  In exploring  the influence and  importance of the
          worship of  the Goddess in Canaan  in biblical times, we  find that as
          Ashtoreth, Asherah  (perhaps  the  origin  of the  tribe  of  Asher?),
          Astarte,  Attoret, Anath,  or simply  as Elat or  Baalat, she  was the
          principal deity of such  great Canaanite cities as Tyre,  Sidon, Asca-
          lon, Beth Anath, Aphaca, Byblos, and Ashtoreth Karnaim.

                                                                            1548

               In Egypt, the Hebrews had known the worship of the Goddess as
            Isis or Hathor. For four generations they had been living  in a land
          where women held a very high status and the matrilineal descent system
          continued to function at most periods.

               Judging  from the number of Hebrews who emerged from Egypt in
          the Exodus,  as compared with the  family of the twelve  sons who sup-
          posedly  entered it four generations  earlier, it seems  likely that a
          great  number of those Hebrews  known as Israelites  may actually have
          been Egyptians, Canaanites, Semitic nomads and other Goddess-worshipp-
          ing  peoples who had joined together in Egypt.  Archaeological records
          and artifacts reveal that the religion of the Goddess still flourished
          in many of the cities of Canaan long after the Hebrews invaded.

               What are some of the modern day applications of this long history
          of Goddess worship?  For  an answer to this,  let's look at an  encap-
          sulation of the "herstory" of  the legend of the Universal Goddess  as
          taught to the  new entrants to  the Faerie Tradition  in 20th  Century
          America.

               According  to the  legends of  the Faerie, Witchcraft  and magick
          began more than 35 thousand years ago, when the last ice age in europe
          began and small  bands of  nomadic hunters  followed the  free-running
          reindeer and bison herds.  They were armed with but primitive  weapons
          ( Stone Age, remember?), and  had to lure or chase the animals  over a
          cliff or into a  pit to kill and eat them.   As Starhawk says,"...some
          among the clans were gifted, could "call" the herds to a cliff side or
          a pit, where a  few beasts,in willing sacrifice, would  let themselves
          be trapped."

               As  the  last ice  age retreated  the  tribes of  nomadic hunters
          worshipped the Goddess of the Wild Things and Fertility and the God of
          the Hunt.Semipermanent homes  were set up in  caves carved out by  the
          glaciers.  Shamans and  Shamanka conducted rites within hard  to reach
          portions of  the caves,  which  were painted with scenes  of the hunt,
          magical symbols and the tribes totem animals.

               The   transition  from  Hunter-Gatherers  to  agriculturists  was
          reflected in the change of the "Lady of the Wild Things and Fertility"
          to  the "Barley Mother" and the "God of  the Hunt" to the "Lord of the
          Grain".   The importance  of the phases  of the  moon and the  sun was
          reflected  in the  rituals  that evolved  around sowing,  reaping, and
          letting out to pasture.

               Villages  grew into  towns and  cities and  society changed  from
          tribal to  communal to  urban.  Paintings  on the  plastered walls  of
          shrines depicted  the Goddess giving birth  to the Divine  Child - Her
          son,  consort and  seed.   The  Divine Child  was expected  to take  a
          special interest in  the city dwellers, just as His  Mother and Father
          had taken  an interest in the  people who lived away  from the cities.
          Mathematics, astronomy, poetry, music, medicine, and the understanding
          of  the workings of  the human mind,  developed side by  side with the
          lore of the deeper mysteries.

                                                                            1549

               Far to the east, nomadic tribes devoted themselves to the arts of
          war and conquest.  Wave after wave of invasion swept  over Europe from
          the  Bronze Age  onward.  Warrior  gods drove the  Goddess' people out
          from the fertile  lowlands and  the fine temples,  into the hills  and
          high mountains,  where they became  known as  the Sidhe, the  Picts or
          Pixies, and the  Fair Folk or the Fairies.   The mythological cycle of
          Goddess and Consort, Mother and Child, which had held sway  for 30,000
          years  was changed to conform to the values of the conquering patriar-
          chies.

               In  Canaan,  Yahweh fought  a bloody  battle  to ensure  that his
          followers had  "no other  gods before  me."  The  Goddess was  given a
          masculine name and assigned  the role of a false god.   Along with the
          suppression  of the  Goddess, women lost  most of the  rights they had
          previously enjoyed.

               In Greece, the Goddess in Her many aspects,  was "married" to the
          new gods  resulting in  the  Olympic Pantheon.   The  Titans, who  the
          Olympians  displaced were more in touch with the primal aspects of the
          Goddess.

               The  victorious Celts in Gaul and the British Isles, adopted many
          features  of the Old Religion  and incorporated them  into the Druidic
          Mysteries.  The Faerie, breeding cattle in the stony hills and  living
          in turf-covered round huts  preserved the Craft.  They  celebrated the
          eight feasts of the Wheel of the Year with wild  processions on horse-
          back,  singing and chanting along the way and lighting ritual bonfires
          on the  mountaintops.  It was  said that the invaders  often joined in
          the revels and  many rural  families, along with  some royalty,  could
          claim  to have Faerie blood.  The College of the Druids and the Poetic
          Colleges of  Ireland and Wales were said to have preserved many of the
          old mysteries. ***

               In  the late 1400's  the Catholic Church  attempted to obliterate
          its competitors, and the followers of the Old Religion were forced  to
          "go underground."   They broke up into small groups called Covens and,
          isolated from  each other,  formed what  would later  be known as  the
          Family  Traditions.  Inevitably, parts  of the Craft were forgotten or
          lost and what survives today is fragmentary.

               After nearly five centuries  of persecution and terror,  came the
          Age of Disbelief.   Memory of the True Craft  had faded as non-members
          who could     remember how they once had met openly died and those who
          came after  never knew of  them.  All that  was left were  the hideous
          stereotypes  which were     ludicrous, laughable or just plain tragic.
          With  the repeal of  the last Witchcraft  Act in England  in 1954, the
          Craft started  to re-emerge as an  alternative to a  world that viewed
          the planet as a resource to be exploited.

                                                                            1550

               Janet and  Stewart  Farrar, in  the introduction  to The  Witches
          Goddess  say of the  modern re-emergence of  the Goddess "  ..may well
          prove to be one of the most significant spiritual, psychic and psycho-
          logical developments of our lifetime".  They have since done a wonder-
          ful job of presenting an overview of the ascendancy and history of the
          expression  of the masculine  principle of deity as  e pressed by Male
          God-forms and  Gods with their  book The  Witches' God.   What do  the
          Farrars consider  this "masculine principle" to  be? "...it represents
          the linear-logical,analyzing, fertilizing aspect, with its emphasis on
          Ego-consciousness  and  individuality,  while  the  feminine principle
          represents the cyclical-intuitive, synthesizing, formative, nourishing
          aspect,  with  its emphasis  on the  riches  of the  unconscious, both
          Personal and Collective, and on relatedness."

               As mankind  started to develop  his cultures  in directions  that
          were more male  dependent in the nature of the  cultures, the emphasis
          in  religion shifted  to  become more  male  god than  female  goddess
          oriented.   As  this  happened, the  Goddess(es)  lost ground  to  the
          God(s). At first,  the female  aspect merely became  secondary to  the
          male, but  eventually the  male took over  and dominated to  the total
          exclusion of the female, particularly in western society as we know it
          today. "The first major  god-form to claim a monopoly of  divinity was
          the  Hebrew Yahweh, from which in  due course sprang the Christian and
          Moslem forms."   "Dr. Raphael Patai,  in his books Man  and Temple and
          The Hebrew  Goddess  shows that  the  Goddess Asherah  was  worshipped
          alongside Yahweh as his wife and sister in the Temple at Jerusalem for
          240 of  the 360 years  the temple complex  existed, and her  image was
          publicly displayed there."   There  is also evidence  that the  Jewish
          community at  elephantine in egypt acknowledged   two goddess-wives of
          Yahweh, and  also there still remains in Ezekiel (xxiii)a metaphorical
          reference to a  pair of wives, where Yahweh condemns the "whoredom" of
          two sisters who "became mine and bore me sons and daughters".

                                                                            1551

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                                         MY WICCA
                                    By Durwydd MacTara

               My RELIGION is Wicca, my LIFE-STYLE is Witchcraft!  I believe in
          a supreme being that is both Immanent and Transcendent, that is
          expressing  itself within AND without.  However, I also believe that
          trying  to define/describe  such  an infinite  Divine Being  in finite
          terms to be a waste of time and energy.  I CAN describe my perceptions
          of the Ultimate  in terms of  the energies that I  work with and  find
          significant in my  daily living.  My style and  methods of relating to
          what I can perceive of these Divine Energies are what I describe as my
          RELIGION. How I  apply these  insights gained via  my religious  prac-
          tices, I term my CRAFT.

               The name for my religion is derived from the Saxon root "wicce"
          (pronounced "witchy") and is loosely translated as "Wise".  The word
          "Wicca" was first used in modern times in England by Gerald B. Gardner
          to describe/define an attempt at restoring "the old wisdom" of pre-
          Christian beliefs and practice into a modern context in the 1940's.
          Ergo, I could call my religion "wisdom" and my style of application of
          this wisdom "wise-craft" or more simply, "The Craft of the Wise".

               For the sake of convenience and easy understanding, I divide the
          expressions of the Divine Energies into two groups; that of the active
          positive (symbolically "male") energies represented to me by the stag
          horned Lord of the Forest, and those of a more passive, nurturing, or
          "negative" polarity represented to me by the Threefold Goddess.
          Approaching  my perceptions of the  universe and its  energies in this
          way allows me to break them down into  "bite sized chunks", applicable
          to  my daily life  in a  mundane world,  and what  good is  ANY belief
          system if it is not of immediate and practical use here and now?

               So what are some of the beliefs and practices of this religion
          called Wicca, and how do I apply them to my daily life?  What does it
          all mean?  The following explanation is based on a press statement
          released by the American Council of Witches released in the early
          1970's, with some editing on my part to reflect my own beliefs and
          practices.

                             =================================

                            BASIC PRINCIPLES OF THE CRAFT
 
          1. The first principle is that of love, and it is expressed in the
          ethic,
                    "AN IT HARM NONE, DO AS THOU WILL"

               a) love is not emotional in it's essence, but is an
               attribute of the individual as expressed in relation
               to other beings;
               b) harming others can be by thought, word, or deed.
               Thought is included here, because for the Witch,
               "thoughts are things" and every action, even thoughts,
               can become magical actions, whether consciously intended
               or not;
               c> it is to be understood the "none" includes oneself,
               though it is permissable to harm self in helping others,
               should one so choose;
               d) the harm which is to be regarded as unethical is
               gratuitous harm; war, in general, is gratuitous harm,

                                                                            1552

               although it is ethical to defend oneself and one's
               liberty when threatened by real and present danger,
               such as personal defense or defense of another WHEN REQUESTED.

          2.   The Witch must recognize and harmonize with the forces of the
          universe, in accord with the Law of Polarity: everything is dual;
          everything  has two  poles;  everything has  it's opposite;  for every
          action there is a reaction; all can be categorized as either active or
          reactive in relation to other things.
             a) The Infinite and Ultimate Godhead is one unique and
             transcendent wholeness, beyond any limitations or expressions;
             thus, it is beyond our human capacity to understand and identify
             with this principle of Cosmic Oneness, except as It is
             revealed to us in terms of It's attributes and operation.

             b) One of the most basic and meaningful attribute of the One
             that we, as humans, can relate to and understand, is
             that of polarity, of action and reaction; therefore
             Witches recognize the Oneness of the Divinity, but
             worship and relate to the Divine as the archetypal
             polarity of God and Goddess, the All-Father and the
             Great Mother of the universe.  The Beings are as near as
             we can approach to the One within our human limitations
             of understanding and expression, though it is possible to
             experience the divine Oneness through the practices of the
             Mysteries.

             c) Harmony does not consist of the pretty and the nice,
             but the balanced, dynamic, poised co-operation and
             co-relationship.

            3.   The Witch  must recognize, and operate within the  framework of
          the  Law of  Cause and  Effect; every  action has  it's reaction,  and
          every effect has it's cause.   All things occur according to this law;
          nothing in  the universe can occur outside this law, though we may not
          always  appreciate the relation between a given effect and it's cause.
          Subsidiary  to this  is the Law  of Three, which  states that whatever
          goes forth  must return  threefold, whether  of good  or ill; for  our
          actions affect  more than people generally realize,  and the resulting
          reactions are also part of the harvest.

          4. As Above, So Below.  That which exists in the Macrocosm exists, on
          a smaller scale and to a lesser degree, in the Microcosm.  The powers
          of the  universe exist also in  the human, though in  general instance
          they
          lie dormant.  The powers and abilities can be awakened and used if the
          proper techniques are practiced, and this is why initiates of the
          Mysteries are sworn to guard the secrets from the unworthy: Much harm
          can be done by those who have power without responsibility, both to
          others and to themselves according to the Laws of Cause and Effect and
          of Threefold Return.

            a) Since our philosophy teaches that the universe is the
            physical manifestation of the Divine, there can be
            nothing in the universe which does not partake of the
            nature of the Divine; hence, the powers and attributes
            of the Divine exist also in the manifest, though to much
            smaller degree.

                                                                            1553

            b) These powers can be awakened through the various
            techniques of the Mysteries, and, although they are only
            capable of small effects in and of themselves, it is
            possible to use them in order to draw upon the forces of
            the universe.  Thus humanity can be the wielders of the
            power of the Gods, a channel for Godhead to act within
            It's own manifestation.  This, many feel, is further reason
            for the oath of secrecy.

            c) Since the universe is the body of the One, possessing
            many of the same attributes as the One, it's Laws must be the
            principles through and by which the One operates.  By
            reasoning from the known to the unknown, one can learn
            of the Divine, and thus of oneself.  By experiencing the Mysteries
            a person can truly LEARN more about the One. Thus the Craft is a
            natural religion as well as a MYSTERY religion, seeing in Nature
            the expression and revelation of Divinity.

          5. We know that everything in the universe is in movement or vibration
          and is a function of that vibration. Everything vibrates; all things
          rise and fall  in a tidal system that reflects  the motion inherent in
          the universe and  also in  the atom.   Matter and  energy are but  two
          poles of  one continuous  phenomenon. Therefore the  Witch celebrates,
          harmonizes with,  and makes use  of the tides  of the universe  and of
          life as expressed through the  cycle of the seasons and the  motion of
          the  solar system.    These ritual  observances  are the  eight  great
          Festivals of the Year, referred to as the Wheel of the Year.  Further,
          the  Witch works with the forces and  tides of the Moon, for this body
          is the mediator of much energy to our planet Earth and thus to oursel-
          ves.

          6.   Nothing is dead matter in the universe.  All things exist,
          therefore all things live, though perhaps in a different manner from
          that which we are used to calling life.  In view of this, the Witch
          knows that there is no true death, only change from one condition to
          another. The universe is the body of Godhead, and therefore
          possesses one transcendent consciousness; all things partake of the
          consciousness, in varying levels of trance/awareness.

            a) Because of this principle, all things are sacred to
            the Witch, for all partake of the one Life.

            b) Therefore the Witch is a natural ecologist, for Nature
            is part of us as we are a part of Nature.

          7.   Throughout the development of the human race, civilizations have
          seen and worshipped many and various attributes of the Divine.  These
          universal forces have been  clothed in forms which were  expressive to
          the worshipper of the  attribute of the Godhead which  they expressed.
          Use of these symbolic representations of the natural and divine forces
          of the  universe, or god forms, is a  potent method for contacting and
          utilizing  the forces they represent.  Thus the Gods  are both natural
          and  truly divine, and man-made in that  the forms with which they are
          clothed are products of humanity's striving to know the Godhead.

                                                                            1554

            a) In keeping with the Law of Polarity, these god-forms
            are brought into harmony by the one great Law which
            states:  All Gods are one God.  All Goddesses are one
            Goddess.  There is one Initiator.  This law is an
            expression of our understanding that all of the forces of
            the universe, by whatever ethnic god-form is chosen to
            clothe and relate to whichever force, can be resolved
            into the fundamental polarity of the Godhead, the Great
            Mother and the All-Father.

            b) It is the use of differing god forms, of differing
            ethnic sources or periods, which is the basis of many of
            the differences between the various Traditions of the
            Craft. Each Tradition uses the forms, and thus the names,
            which to that Tradition best express and awaken an
            understanding of the force represented, according to the
            areas of emphasis of the Tradition.

            c) Because we know that differing names or
            representations are but expressions of the same divine
            principles and forces, we require our  members to swear
            that they will never mock the names by which another
            honors the Divine, even though those names be different
            from and seemingly less expressive than the names and god
            forms used by our Tradition (for to the members of
            another Tradition, using it's names, ours may easily seem
            equally less expressive).

          8. A Witch refuses to allow her/himself to be corrupted by the great
          guilt neuroses which have been foisted on humanity in the name of the
          Divine, thus freeing the self of the slavery of the mind.   The Witch
          expresses responsibility  for her/his actions, and  accepts the conse-
          quences of them; guilt is rejected as inhibiting to one's self-actual-
          ization, and replaced by the  efforts of the Witch to obey  the teach-
          ings  of harmlessness,  responsibility for  the consequences  of one's
          actions, and the goal of  actualizing the full powers of  the individ-
          ual.

            a) We refuse to believe that a human being is born
            innately sinful, and recognize the concepts of sin and
            guilt are tremendously inhibiting to the human potential;
            the consequences of the Law of Cause and Effect, called
            karma by some, are not punishment, but the recurrences of
            situations and their effects because the individual has
            not gained the Wisdom needed to handle or avoid such
            situations.

            b) There is no heaven except that which we ourselves make
            of our life on Earth, and likewise there is no hell
            except the effects of our unwise actions.  Many of us believe
            in a "waiting place" sometimes called Summerland where we rest,
            recuperate and prepare for our next sojurn in the earth.  "Death
            is not followed by punishment or reward, but by life and the
            continuing personal evolution of our human potential.

                                                                            1555

            c) One cannot damn the divine in oneself; one can,
            however, cut oneself off from it through the rejection of
            wisdom and a refusal to strive for self-realization.
            This cutting off does not lead to personal suffering in
            "hell", for there is no Self to suffer if the tie to
            one's own divinity has been severed; what remains is
            merely an empty shell, a "personality" or thought-form
            devoid of it's ensouling Spark of the Divine Fire.

          9.   We  know of  the existence  of the  life-force which  ensouls all
          living things,  that is, all  that exists.   We know  that a spark  of
          this Divine Fire is within each  and every thing that exists, and that
          it does not die; only the form of it's existence changes. We know that
          this  spark of the life-force returns to manifestation again and again
          in  order to  fully  realize and  actualize  it's potential,  evolving
          finally to the peak and essence of existence which  is pure being.  In
          this  process of reincarnation  each form returns in  the same type of
          form,  though it's  ever-increasing actualization  may lead  to higher
          levels of existence of that form.  Man returns as man,  cat as feline,
          mineral  as mineral,  each class  of form  evolving as  the individual
          forms of that class evolve.

          10.  This process of evolution through successive incarnations in
          manifest form works through the utilizations of wisdom gained, the
          essence of the life-experience. This essence of experience, or Wisdom,
          is an attribute of the spark of life itself, one and inseparable.

          11.  We must care for the body, for it is the vehicle of the spark of
          life, the form by which we attain.  Thus we must heal the body of it's
          ills and keep it a tuned and perfected tool; so must we heal others
          (both physically and psychologically) as far as it is within our power
          to do so.  However, we cannot interfere with the life of another, even
          to heal, except  at their  request or with  their express  permission.
          The reasoning behind this  apparent limitation is that we  are endowed
          with  Free Will,  and what  the Gods  themselves hesitate  to infringe
          upon, is best left alone by us "mere" mortals.

          13.  Harmony with, and utilization of, the great natural forces of the
          universe is called magick.  By magick we speak, not of the  super-
          natural, but of the superbly natural, but whose laws and  applications
          are not as yet recognized by the scientific establishment.  The Witch
          must strive to recognize these forces, learn their laws, attune
          her/himself to them,  and make use  of them.   The Witch must  also be
          aware that power corrupts when  used _only_ for the gains of the self,
          and  therefore  must strive  to serve  humanity:   Either  through the
          service in the  Priesthood, or by example and  effects of his/her life
          on others.  The choice must be made in accord with  the true nature of
          the Witch.

                                                                            1556

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                                MONISM, One Wiccan Perspective
                                        Durwydd MacTara

          "Henotheism  n. Belief  in one  god without  denying the  existence of
          others." (American Heritage Second College Dictionary)

          "Monism n. philos. A metaphysical system in which reality is conceived
                         as a  unified whole." (American Heritage Second College
                         Dictionary)

          "Monotheism n.  The belief or  doctrine that  there is only  one God."
          (American Heritage Second College Dictionary)

          "Pantheism n. 1. The  doctrine identifying the Deity with  the various
          forces and workings of nature. 2. Belief in and worship          o   f
          all gods." (American Heritage Second College Dic            tionary)

          "Polytheism n. The worship of or belief in more than  one god." (Ameri
          can Heritage Second College Dictionary)

          "To witches, deities manifest in different ways and can be
          worshipped and contacted through any form suitable to local
          conditions and personal needs.  Wicca does not believe, as do
          the patriarchal monotheisms, that there is only one correct
          version of God and that all other God forms are false:  the
          Gods of Wicca are not jealous Gods.  We therefore worship the
          personification of the male and female principles, the God and
          the Goddess, recognizing that Gods are aspects of the One God
          and all Goddesses are different aspects of the one Goddess,
          and that ultimately these two are reconciled in the one divine
          essence."
          (Vivianne Crowley, WICCA: The Old Religion in The New Age,pp.
          11-12)

          Vivianne Crowley, a very  capable spokesperson for British Traditional
          Wicca, identifies the core belief of Wicca (at least BTW) as Monism in
          the piece  quoted above.  However, she also opens the door to defining
          Wicca as duotheistic in  principle with the subdivision of  the monist
          reality into the praxis of worshiping both Lord and Lady.

          However, there  is yet a  THIRD level of  obscurity in Wiccan  Praxis!
          Most Wiccans worship a threefold Goddess (Maid, Mother, and Crone) and
          many  also worship at least  a twofold God.  So,  are the Wicca REALLY
          polytheists or perhaps pantheists or even modified Henotheists as some
          have claimed?   Or, perhaps,  a new  category altogether  needs to  be
          invented to accurately describe Wiccan belief and practice.

                    One suggestionhas beenmade toadd aword to ourThea/Theo-logi-
          cal lexicon, perhaps "Cthonotheism" (provided we MUST have a "Theism")
          to  describe "Theistic Wicca".   One  advantage is  that it  makes the
          assumption of worshipping  that which was  there to be found  and wor-
          shipped,  NOT a  Deity  or deities  invented  in 1939!  (More  on this
          later.)

                                                                            1557

          The  following is the only published copy of the (Gardnerian) Blessing
          Prayer that I know of.

                  "In the name of Dryghtyn, the Ancient Providence,
                   Who was from the beginning and is for eternity,
                   Male and Female, the Original Source of all things;
                   all-knowing, all-pervading, all-powerful;
                   changeless, eternal.

                  "In the name of the Lady of the Moon,
                   and the Lord of Death and Resurrection.

                  "In the name of the Mighty Ones of the Four Quarters,
                   the Kings of the Elements.

                  "Blessed be this place, and this time,
                   and they who are now with us."
          ("Witch Blood!  The Diary Of A Witch High
          Priestess!" by Patricia Crowther in chapter
          four (paperback edition 1974, House Of Collec-
          tibles, Inc.).) Courtesy of David Piper

          The Gawain Poet (the poet who wrote Sir Gawain and the Green
          Knight  in Middle  English) used the  term 'Dryghtyn' to  refer to the
          Lord God.

          At the start of fit IV -

          "Now neghes the Newe Yere and the night passes,
           The day drives to the derk, as Dryghtyn biddes."

          ("Now approaches the New Year and the night passes,
            The daylight comes up on the darkness, as the Lord God bids."

          or from Brian Stowes verse translation (Penguin Classics, 1974) -

           "Now the New Year neared, the night passed,
            Daylight fought darkness as the Deity ordained.")

          Grendel Grettison,  an Asatruar  from Seattle suggests  the "Dryghtyn"
          may be an  alternative   spelling of the  Teutonic "Drighten"  meaning
          "Lord".  I admit  this is interesting, to me, as the  closeness of the
          linguistic link between the  Old English and Old German  languages has
          been a scholarly "fact"  widely known for many years.  Supporting this
          view, the Anglo-Saxon (Old English) word was actually 'dryhtin', meant
          'lord, the Lord'  and is linguistically  related to 'dreogan'  meaning
          'to perform, to serve'.

                                                                            1558

          As a side issue, this might be some evidence that runs contrary to the
          thesis  put forth  by Aidan Kelly  that Gerald  Gardner "manufactured"
          Wicca in 1939.  From personal experience, I have found that one unique
          distinction  of the non BTW  strains of Witchcraft  (some times called
          "FamTrads" of Family Traditions) is the incorporation of old Christian
          Imagery,  often including ArchAngels for the  four directions or elem-
          ents.    Though this  instance does  not  include Archangels,  it DOES
          include archaic  (and relatively  unknown) Christian terminology.   If
          Gardner did discover a remnant of the Old Religion upon which he based
          his  modern  reconstruction  effort,  it is  this  sort  of linguistic
          "artifact" which would have survived.  Perhaps a more scholarly
          investigation than mr. Kelly's will "turn up" more evidence?

          Jim Taylor, an  Eastern Orthodox  Theologian, also makes  two (to  me)
          illuminating statements, concerning "The Dryghtyn Prayer":
          1.       "'In the name of Dryghtyn, the Ancient Providence,
                   Who was from the beginning and is for eternity,
                   Male and Female, the Original Source of all things;
                   all-knowing, all-pervading, all-powerful;
                   changeless, eternal.'
          This would be, entirely, an acceptable way of describing God, both for
          most Jews and for most Christians."
                                              AND
          2.       "'In the name of the Lady of the Moon,
                   and the Lord of Death and Resurrection.'
          The Lord of  Death and  Resurrection would seem,  to any Christian  to
          refer to Jesus Christ."

          This  evidence of a possible mixing of an older (unrecorded) Christian
          Prayer may lend further credence to Gardners' claims of building on an
          older, hidden, traditional remnant.

          I, personally, also agree  with Mr. Taylors' statement that  "the idea
          of Wicca  being 'manufactured' in 1939  is far too pat,  and ignores a
          great deal  which ought not  to be ignored.   At the  very least, some
          degree   of  recognition should be  accorded to the  obvious fact that
          most  Wiccan practices  and  attitudes predate  Wicca by  considerable
          periods of time--possibly even millennia".

          The existence  of Monism, Duotheism, and  Polytheism simultaneously in
          the  belief structure of Wicca is one  good example of one of the Five
          Mysteries of  Wicca, that of  Union.  Wicca  is a mystery  religion, a
          PARTICIPATORY  religion, and much of  its symbology must  be lived and
          practiced to have  meaning because much of  the real (some say  hidden
          meaning is based on the knowledge of experience and  not the intellec-
          tual knowledge of mere logic and conscious thought processes.

          I am an eclectic Wiccan with strong ties in my beliefs and practice to
          British  Traditional Wicca.   I  am a  Monist, yet  I have  had strong
          direct experience with Brigid, Danu,  and the Morrigan as well as  the
          Earth  Mother and  the Horned  Lord of  the Forests.   So  my personal
          answer to the question  of "What kind of Theism  fits Theistic Wicca?"
          is  "several, or  none; it  is not  really a  valid question  in those
          limited  terms"!  But perhaps the concept of "Cthonotheism" would give
          a better  label to this concept when attempting to discuss the idea of
          the peculiar theism unique to Wicca?
                                   Blessed Be,
                                        Durwydd MacTara

                                                                            1559

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                                    Air Meditation

                    (taken from the WICCA echo on  Sun 24 Jan 93 22:17)

          It is dawn.  I find myself in a forest filled with Aspen trees.
          I raise my eyes and look for the sky, but the boughs looming
          overhead hide it from my view.  As I look up, feel the cool
          breeze of spring brush my face, and hear the sound of the
          rustling leaves.  Blowing, laughing from the east, Eurus brings
          thoughts of renewal and life.  I follow the wind further into the
          soft shadows of the forest, inhaling deeply the strong scent of
          the trees.  I smell, too, the wafting hints of fragrant incense.
          I follow where my senses lead me and come to a small clearing
          circled by burning censers filled with sweet-smelling oils.
          Toward the east end of the circle is a staff.  I walk over to the
          place and sit on the ground before it.  I take the staff into my
          hands and close my eyes.  First come swirling colors of white
          then yellow then fading darker into lavender.  Then, out of the
          swirling fog of colors come dozens of small, lithe figures who
          swirl around as if carried on the wind itself.  They dance around
          my head and body, swirling around as if caught in a dance to
          unheard music.  Then, taking my attention from the spirits of the
          air, I look up to find further figures emerging from the mist.
          First comes a woman with the beauty of the dawn. As she steps
          forward, each of the four winds, in turn, hasten from around here
          and fly, one to each of the four corners of the earth.  As she
          fades, there comes another whose form seems insubstantial, and
          seems to constitute both the image of a woman and a cow at the
          same time.  I look closely the attempt to solidify one form, but
          I cannot.  As this image fades, I am presented with the forms of
          two women who immediately remind me of the nighttime sky.  One
          glows with the pale light of the full moon, and her eyes hold the
          fullness of hidden knowledge.  The other, whom also seems to
          radiate cool starlight, seems to embody the possibilities of many
          lifetimes.  In due course, these figures too fade and I am left
          with only the mist of the elemental world of air.  Suddenly,
          three male figures issue from the mist. They seem to be three
          aspects of one man, but each's attributes differ.  The first
          glows with the light of the moon, seeming to be its protector.
          The second and third appear almost identical, except that one has
          a winged helmet and shoes.  As I sit and study the sameness and
          difference of the three, they begin to fade, as does the fog.
          When the mist clears, I find myself sitting within the circle
          still clutching the staff in my hands.  I place the staff once
          again on the ground and rise.  I thank the element of air, and
          all it is associated with for sharing with me its wisdom, and
          leave the circle.

          Charis

          ---
           * PALLAS ATHENA, Atlanta, Georgia 404-920-1349 (93:9603/0)

                                                                            1560

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          Re: Symbolism

          Classification:     IT.IV.C.2.e
          Title:              Symbolism
          Author:             Grand Master of the Order of Shuti
                              Temple of Set
          Date:               December,  XXIV
          Published:          Dialogues  I.3
                              (The section on "Neters" was published in
                              issue I.4)
          Subject:            Symbolism
          Reading List:       2L, 2V

          [copyright  1989,  Temple of  Set.   Permission for  electronic distr-
          ibution by echo and on PODS has been given by the author.  Do not copy
          or distribute further without  permission of the author or  the Temple
          of Set.]

          The first session of  the year-XXIV Order of Shuti  Workshop discussed
          symbolism.

          While the  study of symbolism itself  is not a primary  concern of the
          Order of Shuti, several  of the Order's activities do  involve working
          with forms of symbolism, or are discussed using various symbols.

          The symbols of the twin lion gods, Shu and Tefnut, who together are
          Shuti, are obviously of importance in understanding the activities
          of the Order.  The topic of symbolism was therefore chosen for the
          introductory session of the workshop.

                                       Application

          In discussing this session and what would be discussed, the Grand
          Master stressed that symbolism wasn't to be discussed simply as an
          intellectual exercise, but that all participants should try to
          apply the Setian yardstick of "application" to this discussion.

          Each and every topic of this session (and all sessions in the
          workshop) should be measured by the questions of a) Can it be
          applied? b) Is it useful? c) Does it work?

                                   What is symbolism?

          One answer suggested by workshop participants is that symbolism is
          a language of the unconscious.

          It is a dynamic language in which one image, a single symbol, can
          conjure up archetypical impressions, complex or complete concepts
          and/or meanings, rather than being a structured language in which
          many words and/or several sentences are needed to put together an
          equivalent concept or meaning.

          Another purpose of symbolism offered by the participants is to
          serve as a metalanguage which has two levels or multiple levels of
          meaning.

                                                                            1561

          Each symbol or set of symbols can have one meaning to the
          initiated, and another meaning to the uninitiated.  That symbol or
          set of symbols could also have /different/ meanings to the
          initiated, depending upon how the symbols are communicated, and how
          they are mixed with other symbols.  A statement in a symbolic
          language could even have multiple meanings communicated at the same
          time to the same person.

          A lot of the symbols Setians use in our writings are like that.
          When we read through the _Scroll of Set_ or the jewelled Tablets,
          those of us who have been using the language of the Temple of Set
          for a while will see certain words, and will know just from the way
          the words are used that the author is writing symbolically as well
          as grammatically, and he therefore means "this type of thing".

          This symbolic use of language lets us add meaning to an article
          without adding substantially to the size of that article.

          Those who haven't been in the Temple of Set long enough to pick up
          on that symbolic use of language will miss almost all of that
          meaning on their first reading.

          This is one of the reasons why we all find it useful to reread past
          issues of the _Scroll_ and to reread Tablet articles.  It enables
          us to read meaning in an article that we may have missed on an
          earlier reading.

          It sometimes happens that "unintended" meaning is found in an
          article during such a rereading.

          Even though the author may not have consciously intended to convey
          a certain meaning, that author's Higher Self may have influenced
          the writing in such a way as to symbolically give a specific
          message in the writing.  These messages remain hidden except for
          those who can perceive and understand them.

          On the other side of the scale, if our writings are read by someone
          totally unfamiliar with occult symbolism, then the message can be
          totally lost, and the reader may never see it.

          Symbolism can be visual (examples are the Pentagram of Set,
          pictures of the Egyptian Neters, etc), and verbal (the closing we
          use on our letters, "Xeper and Remanifest", is a statement and
          reminder of our dedication to this Formula, a way of developing and
          keeping the habit of Xeper and Remanifestation going strong).

          Each Word itself is a symbol (Xeper, Indulgence, Thelema, etc.),
          as is each Neter (Shu, Tefnut, Sekhmet, Bast).  A lot of principles
          can be used as symbols which have more meaning to the initiated
          than they do to those who just read about them in a dictionary.

          Visual and verbal/written symbols involve just one of our senses
          (sight).  If you include verbal/spoken symbols, we then involve a
          second sense (hearing).  We then asked the question, "Are there
          symbols which are perceived and communicated through each of our
          other senses?"

                                                                            1562

          The first examples offered by workshop participants were incense
          and music: Incense can bring about different emotions and responses
          through the sense of smell.  Music can bring about different
          responses through the sense of hearing, in ways totally different
          than the verbal symbols do (the difference between right brained
          behavior and left brained behavior).

                             Where does symbolism come from?

          When dealing with incense and music, we are leaving the mental
          processes and intellectual reactions that visual symbols will
          evoke, and going instead to the more reactive, bodily, reactions.

          We react to the smell of bodily feces with distaste because of the
          body's reaction to that sort of an input.  We find the fragrance
          of a rose very pleasing.

          One of the reasons we use fragrant incenses during a ritual is to
          bring about bodily reactions which enhance a ceremony because of
          the smells and our reactions to the smells.

          The discussion of one question leads to another.  We learn the
          reactions / interpretations / meanings of visual and verbal symbols
          (at least those discussed above).  Do we also learn reactions to
          incenses and music, or are those reactions more innate?

          The first response was that our reactions and interpretations, even
          our likes and dislikes of music are learned.

          The example given was classical music, which strikes some people
          as very soothing and relaxing, and which is likely to put these
          people to sleep.  But others who are aware of the intelligent
          dynamics and many other ingredients of classical music will find
          the same music very stimulating.

          (We believe that the workshop participant was thinking about the
          lighter classical pieces, such as "Tales from the Vienna Woods,"
          and not the more active pieces such as "Night on Bald Mountain.")

          The second response disagreed with the first, pointing out that
          regardless of whether they are used in classical, modern, or any
          other form of music, harps and strings tend to evoke emotional
          (peaceful) moods, while drums are more primal and physical, evoking
          more active responses.

          The next example we discussed referred to the sense of smell.  To
          a farmer, feces and fertilizer are pleasing and filled with
          promise, a smell of promised growth and life, a totally different
          reaction than most people will have (especially after scraping a
          dog's refuse off the bottom of one's shoe).

          Similarly, an inlander's first pleasant reaction to sea gulls on
          wing, grace in motion, can be compared to the reaction of those who
          live on the beach and have to live with the noise and the mess and
          the droppings left behind by those very same sea gulls.

          These examples tend to support the theory that we learn our
          interpretations of the sounds and smells around us.

                                                                            1563

          It seems from these examples that our reactions to inputs are
          learned, or at least they arise from our experiences.  The question
          then becomes, can symbols have innate visceral responses, or is the
          response to a symbol necessarily a learned one?

          To look at innate responses, the original responses to stimuli, we
          necessarily looked at children.

          For instance, children generally have no innate response to feces,
          and will often eat them until they learn not to.  They later learn
          to either react with disgust to feces, or to view them as
          fertilizer and the source of life.

          The first example of a possibly innate response brought to the
          discussion was that of the ephemeral beauty of a butterfly on the
          wing.  None of the participants could envision any child's reaction
          other than awe and delight at such beauty (or at least none would
          admit to any other vision).

          This brought forth remarks concerning innate childish "awe", where
          almost everything is new and wonderful.

          Children as they begin to distinguish between the multiple events
          and objects in their world are simply delighted at the beauty and
          diversity they find around them.  There is no "evil" during this
          time -- only the beauty of nature.

          Few of us have any reason to unlearn this initial response to the
          butterfly.  These reactions can therefore be considered innate,
          stemming from the earliest days of our consciousness.  Other
          reactions, unpleasant reactions and also more complex reactions,
          seem to be learned over time.

          Therefore, there's some of both types of reactions.  People will
          have initial reactions to many meaningful symbols and inputs, but
          their reactions can be modified by their experience and training.

          This discussion raised yet more questions, for which no answers
          were attempted during this workshop.  The questions were, how much
          of our symbolism is learned, and how much of our symbolism is
          innate? And if some form of consciousness or memory can survive
          from one life to another, then how much might be remembered from
          past lives?

          Symbols may or may not come to one's attention.  An extremely
          visually-oriented person may not notice or respond to other types
          of symbols, such as a room's smell, or a background level of music,
          while those who are oriented towards those senses will respond to
          those inputs, but perhaps not to others.

          Symbolism may have personal and/or experiential meaning (such as
          the manure used to plant your garden or that you step in), or
          symbolism may be abstract (learned and used in writing, teaching,
          or jewelry, but not something that's impacted upon you in the
          past).  This is the difference between a) the visceral response,
          which may be innate and may also be a learned response, modified
          through experience or training, and b) the mental response which
          must always be learned or developed.

                                                                            1564

          The Grand Master wishes to note that the discussion at this point
          had unintentionally left the strict topic of symbolism, and was
          dealing instead with experience and reaction to stimuli, on the
          unspoken assumption that these reactions applied to our use of
          symbolism.

          We feel this to be a valid assumption, since the pleasant reaction
          we have to a butterfly or to a unicorn extends to and impacts our
          use of those images as symbols.  Those with differing reactions to
          sea gulls as described above would similarly have different
          reactions to Johnathon Livingston Seagull's story.

          Also, by concentrating on experience and reaction rather than
          symbolism, we temporarily lost sight of the most important measure
          of symbolism -- that of meaning.

          Yes, music has impact, but that music is symbol only if its impact
          includes meaning, such as the sense of freedom and power that
          accompanies the visual image of the "Flight of the Valkyries" and
          similar images of meaning those who are familiar with the movie
          will get from various pieces in the sound track from 2001.

          Likewise incense is symbol only if its impact includes meaning.

          That meaning may be supplied by the smell, or that meaning may be
          supplied by knowledge of the ingredients within the incense.
          Meaning may also be supplied by the words used during the censing
          of the chambre.  Without some meaning, incense is not symbol, but
          only smell.

          Closely related to the sense of smell is the sense of taste, and
          it's fairly easy to see that certain tastes can have meaning as
          well.

          During Passover Seder, a ritual meal of thanksgiving and freedom
          (celebrating the Exodus), Jews will dip greens into salt water and
          eat the salty greens, to remind them of tears shed by the Jews in
          bondage.  They will eat bitter herbs to remind them of the
          bitterness of slavery.

          Likewise, there can be kinesthetic symbols as well.

          We feel different when we hold a sword in ritual as opposed to when
          we hold a dagger.  We feel different when we are standing up than
          we feel when we are sitting down, and different still when we are
          kneeling or laying down.  We feel different in charged rooms, dry
          rooms, wet rooms, hot rooms, cold rooms, still rooms, breezy rooms.
          Uncontrolled, these latter experiences are just stimuli.
          Controlled and used meaningfully, these latter experiences can be
          symbols, manipulated and understood as such.

                              How should symbolism be used?

          The first obvious use of symbolism is in the communication of
          ideas, whether written, spoken, or communicated through one or more
          other senses.

                                                                            1565

          Based on the idea that a single symbol can have a whole galaxy of
          meaning, a useful communications skill is the ability to use
          symbols in the proper places, in the proper ways, to communicate
          more meaning in a smaller package (with fewer words).

          Perhaps of greatest importance within the Temple of Set are the
          magical aeonic Words: Xeper, Remanifestation, and Xem, and the
          preceding Words of Indulgence and Thelema.  By using these Words
          in writing or other forms of communication, we communicate the
          meanings associated with those Words.

          If I say the word "Xeper" to an initiate, it means something
          totally different than it would mean to someone off the street, and
          it means something totally different to a Setian than it would mean
          to an Egyptologist who /thinks/ he knows the Egyptian god Xepera.
          Our use of the Word is quite different and the symbol carries so
          much more meaning than just the word "Xeper" would carry in a
          modern Egyptian dictionary.

          This use of symbolism doesn't apply just to magical Words or
          Formulae, but applies to symbols of many different kinds, in many
          different uses.

          You'll sometimes find certain words capitalized in text, as are
          "Words" and "Formulae" above.  When not overly used, this is a
          clear indication that the author wishes you to view these words
          with their symbolic meanings, rather than their normal meanings.

          During group ritual, certain words will be spoken more
          flamboyantly, perhaps louder, perhaps longer, and often with more
          gesturing.  These words are then generally being used symbolically,
          with special meaning at least to the speaker, if not to other
          participants.

          Symbolism can also be used in Lesser Black Magic, as tools to
          influence certain people (singular or multiple) in certain ways.
          The magician (or politician or religious leader or arts director
          or other manipulator) will use lighting, music, fragrance, and
          other symbols in ways particular to their audience's response to
          the symbols.

          Symbolism can be used upon ourselves in a similar manner, to bring
          out responses from us that we want to bring out, as in ritual or
          as an aid to Xeper.

          Words which have become symbols to us can be used as a means of
          increased concentration, as a visual mantra or as a sensual mantra.
          Such mantras can be used in ritual, in nonritual meditation, or
          whenever we choose to remind ourselves of the principles carried
          within that symbol.

          Over time, some symbols can become richer and can carry more and
          more meaning to those people who work with the symbol.

          These symbols can become "magnetic", in that each use of the symbol
          brings forth yet another repetition of the symbol.  Each reference
          brings forth a constellation of meaning, with one meaning and use
          leading to another.  Each use of the symbol sparks, or attracts,
          another use of the symbol.

                                                                            1566

          In these cases the symbols will often be repeated over and over
          throughout a conversation or other communication, each time
          exercising one or more of those meanings, and through the course
          of the communication this symbol can almost hold or reflect an
          entire world view.  This is the way the people influenced by the
          symbol see their world.

          At a political rally the symbol might be "America", "Democracy",
          or "the Party" (citizens of other countries may substitute those
          symbols meaningful in your domain).  To some, the symbol might be
          "the Environment".

          The symbol "Xeper" has a similar impact within the Setian culture.

          Group consensus is important for communication through symbols.
          Different groups can have differing uses of symbols, and attempts
          to communicate between these groups using the symbols particular
          to one group (or those symbols which are viewed differently by
          different groups) can result in confusion or worse.

          Because Setians come from such diverse backgrounds, we have various
          communication problems related to these diverse backgrounds.

          Members from the O.T.O. may know all of the Qabalic
          correspondences, while members from the Wiccan background couldn't
          care less about the Qabalic attributions, and have correspondences
          which are totally different.  Numerologists apply different
          meanings to their numbers than do the Qabalists.  And all of these
          symbolic systems work.

          But very, very few of them work for all Setians.

          Qabalists within the Temple of Set who write articles and/or
          letters steeped in Qabalic symbolism find that very few others care
          enough about their symbols to wade through the text.  Those from
          other backgrounds with intensive use of symbols similarly find
          difficulty communicating within the Temple of Set, since our
          symbolic vocabulary is so much less cohesive.

          This lack of similarity in symbolism affects not only written
          communication, but also ritual activity.

          Each pylon seems to develop its own pattern of symbolism, and
          inter-pylon rituals can at times be very difficult.  Fitting many
          diverse magicians with their diverse backgrounds into one
          meaningful ceremony can be a challenge, a challenge faced at each
          Conclave, and at each activity like the Order of Shuti Workshop.

                                                                            1567

                              Language of the Unconscious?{fn 1}

          The first question asked by the Grand Master was, "What is
          symbolism?" The first answer received was, "A language of the
          unconscious."

          Parts of the workshop's discussion might seem to support this
          definition, while others contradict it.  So let the Grand Master
          speak:

          Symbols have many attributes.  Among the more important of these
          attributes is their ability to cause reaction in their audience,
          visceral if not innate reactions, as discussed above.

          Elizabeth S. Helfman, in her book _Signs and Symbols around the
          World_, defines symbol as being: "anything that stands for
          something else."

          Look in your dictionary.  Mine includes several definitions of
          symbol and symbolism, including:

          >> Symbol: 2: something that stands for or suggests something
          else
          by reason of relationship, association, convention, or accidental
          resemblance. 5: an act, sound, or object having cultural
          significance and the capacity to excite or objectify a response.

          >> Symbolism: 1: the art or practice of using symols esp. by
          investing things with a symbolic meaning or by expressing the
          invisible or intangible by means of visible or sensuous
          representations; as a: the use of conventional or traditional
          signs
          in the representation of divine beings and spirits, b: artistic
          imitation or invention that is a method of revealing or
          suggesting
          immaterial, ideal, or otherwise intangible truth or states. 2: a
          system of symbols or representations.

          Symbolism is an art, a practice, something which is done.  It is
          used to communicate meaning.  It is a language.

          Our visceral responses to symbolism may be unconscious, but if
          that's all there is, then have we received and/or responded to
          meaning?

          The transmission and communication of *Meaning* requires some
          form
          of consciousness.

          Let's use the word /Awake/ to mean the highest form of
          consciousness.   Remember -- the capital letter indicates I'm
          using
          a symbol; Setian use of this specific symbol (Awake) most often
          refers to Ouspenski's heightened state of consciousness and
          awareness, a state of being totally awake.

                                                                            1568

          For simplicity, let's assign a whole range of various levels of
          conscious awareness to the name "conscious".  This name can apply
          to heightened states of consciousness which those we would call
          Awake, those that barely miss being Awake, down to the almost
          somnabulent states in which most of mankind spends their day.

          Finally, I would call the preconscious state one of consciousness
          in this case, a state in which meaning can be received,
          interpreted, and acted upon, without the individual being
          "consiously" aware that this has happened.  But if the
          individual's
          attention is brought to the subject, then the symbol and its
          meaning can be recalled and the process repeated without any
          difficulty.

          If symbols are generated and communicated, if they are
          transmitted
          and received, in one of these three states, then I believe we can
          correctly talk about symbolism, about language.

          However, if the generation and/or reception of the symbol is
          unconscious, and/or totally unintended, then I propose that that
          instance is not an example of symbolism, not language or
          communication, but rather the accidental generation of and/or
          visceral response to sensory input.

          [Now let us return to the discussion as it took place in the
          workshop...]

                                Planetary Symbol System?

          We know there are differences in the meanings of many symbols.
          "Patriotism" can be exceedingly important to a Republican and
          also
          to a Libertarian, but the meanings that this symbol will have can
          be quite different in many ways.

          This leads us to ask the question of whether there might perhaps
          be a "planetary symbol system" in which some symbols at least can
          be found commonly used in many or all cultures.

          The cross, square, circle, and most or all simple symbols have
          been
          found in use all over the earth.  We therefore can ask whether
          their meanings are similar, or are the symbols used simply
          because
          they are simple geometric figures, but with meanings arbitrarily
          assigned by the individual cultures?

          One participant brought forth Ouspenski's example that "Table"
          has
          a function, an innate form or essence, which can be perceived
          beyond words, and beyond a learned experience.

          "Table" provokes an image, feeling, or essence that is evoked
          through a willed perception that extends beyond the actual set of
          tables that a person may have ever experienced.

                                                                            1569

          Ouspenski claims that at a certain state of consciousness the
          Aware
          individual can see this deeper meaning or essence, and that this
          deeper meaning or essence can be commonly perceived by all who
          reach this level of consciousness.

          Similar ideas were offered by Plato, and the concept of Platonic
          Forms is very prevalent throughout the Setian use of symbolism.
          We often speak of the Egyptian Neters as being Forms, the
          original or specific essence of an Ideal.

          This is certainly an area that needs deeper investigation.  The
          workshop session discussion however left the topic of abstract
          Forms, and instead investigated the historic use of symbols in
          various cultures.

          Looking first at the more complex god forms, it seems each major
          culture has a "trickster" god:  Coyote fills this niche in several
          Amerindian cultures, Loki in the Norse mythos, and Thoth (Hermes
          and Mercury) in the Egyptian (Greek and Roman) mythologies.

          The Trickster is that Spirit who makes you Think.  He is the Spirit
          who is unpredictable in his actions or reactions, who gets himself
          and everyone else into trouble.  In the process of doing so -- most
          often after everyone is already in trouble -- he makes people
          Think, and in the end he generally gets everyone out of trouble by
          thinking.

          To represent the Trickster, each culture used that type of symbol
          or god form which for them was most appropriate for that type of
          character.

          The coyote is a fairly independent and hard to track animal in
          America, requiring more than the usual amount of intelligence and
          stealth to catch.  Monkeys similarly were appreciated for their
          seeming intelligence and playfulness, and so Egyptians assigned the
          Trickster attribute and the monkey's form to Thoth.

          The question becomes ... is this type of being, this symbol,
          something which is universal, cross-cultural, or is it something
          which happens in just a few cases, and many other societies never
          had any use for it?

          Jung was exploring this area.  He defined specific symbols which
          he felt were common to many or all cultures.  They were fairly
          common within his culture and Jung did manage to validate them with
          some cross-cultural study.

          We still need to ask how complete his studies were, how extensive
          and wide spread.

          Given people in extremely different environments, such as the
          Eskimo, Hawaiian, Indian, Tibetan, etc., cultures where the people
          have many different experiences, totally different social and
          physical environments, it can be expected that these people would
          have very different reactions to the symbols that Jung thought he
          had commonality on.

                                                                            1570

          Jung's _Man and his Symbol_ was recommended by one participant as
          containing documentation on his cross-cultural studies in this
          area.

          Not having access to any resource materials that would answer our
          questions at the time, the workshop session then proceeded into the
          topic of Egyptian Neters and the use of Neters in symbolism.

                                         Neters

          The Workshop discussion of Egyptian Neters started with a brief
          discussion of the Egyptian languages.

          The ancient Egyptians used three different written languages, the
          hieroglyphic, hieratic, and demotic.

          The demotic language was a mostly alphabetic language used for
          common communications among those who could read and write.  Its
          primary uses were for social and business reasons.

          The hieratic language was a pictographic language related to the
          hieroglyphic, but in which the pictographs were abbreviated and
          simplified to speed writing.  It was used for important state
          documents and many later religious texts.

          The hieroglyphic language was the most ornate of the three
          languages, the most ancient of the three languages, and the most
          symbolic.  It was used for the most important religious and
          philosophical statements, and for the most important state
          declarations.

          Many of the symbols used to form the hieroglyphic language had
          assigned sounds, and many others did not.  In addition to the
          sounds and symbols used to form words, the Egyptians used
          determinatives, signs added to specifically identify each word.
          Through the use of the determinative, it was impossible to mistake
          one written word for another, even if verbal sounds were the same,
          even if the letters used were the same.

          This use of a purely symbolic, picture-oriented language encouraged
          the ability in the learned ancient Egyptians to think with right
          brained methods while doing the left brain activity of reading.

          It also encouraged these educated and intelligent Egyptians to work
          with symbols as they worked with language.  They were able to
          communicate ideas and ideals in a language particularly well suited
          to this purpose.

          Setians use the ancient Egyptian neters as symbols, representing
          aspects of the world, or aspects of the individual.  We feel this
          is very close to the way the higher initiates of the ancient
          Egyptian Temples, the priests of the Temples, and the smarter
          pharaohs used and viewed their neters.  The neters were concepts
          that could be communicated to and shared among the initiated,
          rather than being actual gods and goddesses.

                                                                            1571

          The common man may very well have believed in the literal existence
          of his many gods and goddesses, but we believe the elite of the
          Egyptian society understood that these neters were purely symbols.
          When the Egyptian elite paid homage to the neters, they paid homage
          to the aspects of the universe or of the self represented by those
          neters.

          One neter of obvious importance is Set.  In dealing with this
          symbol, we try to identify the original meaning of the symbol, and
          try to eliminate the corruptions of the symbol imposed by the later
          rule of Osirian religion.

          Rather than take space here to discuss the corruptions and
          distortions that were applied to the symbol of the neter Set
          through the Osirian culture, we'll simply refer the interested
          student to appropriate books in the reading list: 2A, 2E, 2G, 2W,
          and 2AA.

          It is rather clear that the use and peripheral meanings of the
          neter Set changed over time.  The study of Set must therefore
          include the careful consideration of the source of whatever
          writings are being studied.  Fortunately most other Egyptian
          symbols/god forms did not change significantly over time, and such
          care need not be used in studying and working with them.

          The neters were used and viewed as symbols.  But the Egyptian
          temples _were_ temples, and were recognized as religions, not
          simply as centers of enlightened philosophy.  This brings up the
          question: Do/did the Egyptian Neters actually exist? Were these
          religions founded to worship or work with beings that actually
          existed? Or were they simply the creations of the ancient Egyptian
          priesthoods?

          Rather than tackle immediately the question of whether the Neters
          actually existed, workshop participants first chose to examine ...

                                  Egyptian Priesthoods

          The first statement made about these priesthoods was that each
          temple in Egypt taught a different area of philosophy or knowledge.

          Those temples dedicated to a major neter or god taught that their
          primal Form was the First Cause.  These were the major temples of
          the land, and an initiate who studied at temple after temple would
          be presented with the opposing claims that each god was the god,
          The Creator.

          We noted in our discussion that the priesthoods of several of the
          "minor" neters did not make any such claims.  Thoth as a single
          neter never seemed to be treated as the creator god; nor was Geb.
          However, many of the major neters were treated as creator gods, and
          many gods were intentionally combined into units (such as
          Amon-Thoth-Ra) in order to form a god which would be powerful
          enough to qualify as The creator god.

                                                                            1572

                                    Neters as Symbols

          We returned to discussing the neters as ways of viewing possibility
          and potentiality, and ways of viewing different aspects of the
          universe and of the individual.

          For example, Ra, the sun god, was a most pervasive and powerful
          being, since every single day, there he is in the sky.  Ra was
          consistent, reliable, and therefore powerful.

          Similarly each force in nature was given a personality, because
          each force in nature has a personality (or seems to, to those who
          humanize such things).  This is the basic principle behind most
          spirits of most animistic religions.

          These personalities are generally reliable.  A rain cloud is going
          to rain; it isn't going to add to the day's heat.  The Nile was not
          going to dry up -- it was going to overflow once a year, and
          deposit good, rich, fertile earth upon the ground.  Each force of
          nature, each personality, was given a name, a face, and a story.

          The most powerful stories, faces, and names are those that belong
          to the creator gods.  There are so many creator gods, that it's
          really difficult to pin down an actual order of precedence.

          This brings up the fact that there are many apparently conflicting
          stories within the Egyptian mythology.

          The Grand Master pointed out that in several Egyptian myths, Shu
          and Tefnut are self-created.  In others they were created by tears
          of the master creator god (whoever he happened to be according to
          the story teller).  In yet others they were created by the master
          god's masturbation.

          Shu and Tefnut by definition are the first male and female.  The
          master god's masturbation in these latter stories was always male
          masturbation, but Shu is the first male.  Shu and Tefnut begat Geb
          and Nut, but Nut was the all-pervasive universal sky that preceded
          the first god...

          This confusion is the result of centuries of Egyptian story
          telling, and while some of it appears to be contraditory, most of
          it is useful.  We certainly must hesitate to consider this
          mythology as one consistent symbolism, and must be careful if we
          wish to communicate consistent meanings using these symbols, but
          we have found value in this mythology.

          Each story is a different way of looking at the world, a different
          way of looking at the first cause, and of looking at the symbols.
          By using these symbols, we can then indicate not only a symbol, but
          also which way we are looking at the world.

          Hence, if in ritual or other communication we call upon
          Ptah-Geb-Nu, we are calling upon the creator of the earth and sky,
          the god who created the physical universe.  If instead we call upon
          the Neter Ra-Ptah-ankh, we are calling upon the god who brought
          light and life to this planet.

                                                                            1573

          Having discussed these differing views of the world as expressed
          by the many symbolic neters, we felt that this was a good point
          from which to launch into a discussion of one of the ways in which
          we look at Neters.

          Set, the prime source of intelligence and the ageless intelligence
          himself, is a wee bit complex for someone a mere 20 or even 200
          years old to understand, regardless of whether we look at Set as
          an actually existing being or instead as a master symbol.

          So rather than try to encompass all of Set, intellectually or
          emotionally, rather than try to understand all of Set, we can work
          with neters which are facets of Set's being, facets of Set's
          symbolism.  Each neter can be thought of as a specific element of
          Set.

          As examples, Shu is one set of symbolism, one set of ideas, that
          an initiate can work with to "get somewhere" with, to accomplish
          certain initiatory goals.  Tefnut is another set of ideas, as is
          Geb, Isis, etc.

          Rather than trying to encompass and work with the entire universe
          simultaneously, grab whatever you can hold onto, work with that
          handful, study that symbol or symbols, and see what it leads to.

          We had originally intended to discuss whether or not the Neters
          might or might not exist in their own right.  Having discussed the
          above, it seemed somewhat unimportant as to whether the Neters
          actually exist.  That topic will be left for a later discussion.

                                      Bibliography

          While the following books and papers were not necessarily discussed
          nor referenced during the workshop discussion (or in completing
          this article), the initiate interested in studying symbolism as a
          subject on its own would be well advised to begin with this
          bibliography.  Additions to this bibliography are welcome, and
          should be sent to the Grand Master.  (_RT_ entries are from _The
          Ruby Tablet of Set_.)

          Barrett, Ronald K., "Book of Opening the Way (Key #4)".  _RT_
          IT.II.A.5.b.(1).(d).

          Barrett, Ronald K., "Stele of Xem".  _RT_ IT.II.A.4.a.(3).

          Cavendish, Richard, _The Black Arts_.  4C (TS-3).

          Crowley, Aleister, _The Book of Thoth_.  9L (TS-4).

          De Lubicz, Isha Schwaller, _Her-Bak_.  2L (TS-1).

          De Lubicz, Isha Schwaller, _Symbol and the Symbolique_.  2V (TS-4).

          Fisher, Leonard Everett, _Symbol Art:  Thirteen Squares, Circles,
          and Triangles from Around the World_.  NY: Four Winds Press,
          MacMillan Publishing Company, 1985.

          Helfman, Elizabeth S., _Signs and Symbols Around the World_.  NY:
          Lothrop, Lee & Shepard Co., 1967.

                                                                            1574

          Jung, Carl G., _Man and his Symbols_.  Garden City: Doubleday &
          Co., 1964, 1968.  Also NY: Dell Publishing Co., 1968, and London:
          Aldus Books, 1964.

          Menschel, Robert, "Remanifestation:  A Symbolic Syntheses", _RT_
          IT.II.B.3.e.(2).

          Menschel, Robert, "Tarot Primer", _RT_ IT.II.B.3.e.(3).

          Norton, Lynn, "Golden Section Tarot Working", "Atu XV: The Devil",
          and "The Dialogue".  _RT_ IT.II.A.3.k.(1), 4.h.(1), and 4.h.(2).

          Regardie, Israel, _777 and Other Qabalistic Writings of Aleister
          Crowley_.  9M (TS-4).

          Schaefer, Heinrich, _Principles of Egyptian Art_.  2R (TS-4).

          =========
          Footnote:
          =========

          1. The Grand Master wishes to digress temporarily from the
          workshop's discussion, and to comment at this time on one of the
          first statements offered during this discussion.

                                                                            1575

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                             PERSECUTION: ANCIENT AND MODERN

          This is the  text of a talk entitled  PERSECUTION: ANCIENT AND MODERN.
          Written  by  Julia Phillips,  it was  presented  by Julia  and Matthew
          Sandow at  the Wiccan  Conference, Canberra,  September 1992,  and was
          illustrated with slides of medieval woodcuts, paintings and documents.

          To begin, an example of religious persecution:

          I  am told  that,  moved by  some foolish  urge,  they consecrate  and
          worship the head of a donkey, that  most abject of all animals.   This
          is a cult worthy of the customs from which it sprang! Others say  that
          they reverence the genitals of the presiding priest himself, and adore
          them as  though they were their  father's... As for  the initiation of
          new  members, the details are as disgusting  as they are well-known. A
          child,  covered in  dough to  deceive the  unwary, is  set before  the
          would-be  novice. The novice stabs  the child to  death with invisible
          blows;  indeed, he himself, deceived  by the coating  of dough, thinks
          his  stabs harmless. Then -  it's horrible! -  they hungrily drink the
          child's blood, and  compete with one another as they divide his limbs.
          Through this  victim they are bound  together; and the fact  that they
          all share the knowledge of the crime pledges them all to silence. Such
          holy rites are more  disgraceful than sacrilege. It is  well-known too
          what happens at their feasts.... On the feast day they forgather  with
          all their children,  sisters, mothers,  people of either  sex and  all
          ages. When the company is all aglow from feasting, and impure lust has
          been set  afire by  drunkenness, pieces  of meat are  thrown to  a dog
          fastened to  a  lamp. The  lamp,  which would  have been  a  betraying
          witness, is overturned and goes out. Now, in the dark so favourable to
          shameless behaviour,  they twine the  bonds of unnameable  passion, as
          chance  decides. And  so all  alike are  incestuous, if not  always in
          deed, at least by complicity; for  everything that is performed by one
          of them corresponds to the wishes of them all... Precisely the secrecy
          of this evil  religion proves  that all these  things, or  practically
          all, are true. (Minucius Felix: Octavius)

          Although  the language is not modern, the description of the practices
          could have come straight from last week's "Picture" magazine! And this
          is the point  that I wish to  make; the facts of  persecution have not
          changed in almost 2,000 years,  for that piece was written in  the 2nd
          century AD. Moreover,  the religion it  condemns is Christianity,  not
          Paganism, for Paganism at  that time was the dominant  state religion.
          In fact  the author  is a  Christian apologist,  and is  attempting to
          rebuke what he  sees as  unfair criticism, by  parodying the  offences
          which Pagans accuse Christians of perpetrating.

          Persecution  of religious  minorities  is  quite  simply that;  it  is
          persecution by a large  body of people - generally those who represent
          "society"  - against a smaller  one; generally comprised  of those who
          have  either rejected, or  for one reason or  another, fall outside of
          the social "norm".

                                                                            1628

          Let us look at the medieval picture of the  witch; society's scapegoat
          par excellence: here we see her - for it is most often "her" - an old,
          ugly woman,  most likely poor,  and most likely  on the fringe  of the
          society in  which she lives. This  is the stereotype of  the witch. We
          know it is false; we know it has no basis in fact;  however, it became
          an integral part of the mindset of medieval  Europe, and through fairy
          tales,  drama and literature, and more latterly, cinema, the media and
          television, it has remained  an integral image in modern  society. One
          has only to look to Roald Dahl's "Witches", or Frank Baum's "Wizard of
          Oz", for  proof of this.   It came as a  surprise to me  to learn that
          "The  Wizard  of Oz"  was in  fact  a deliberate  propaganda exercise,
          released just at  the beginning of World War II.  If you remember, the
          magic words are: "There's no place like home"; and where was "home"?
          Kansas! that epitome of the WASP culture.

          When looking at medieval persecution of heresy, the waters are muddied
          by  the many  different causes  and effects  which permeate  the whole
          matter. There was no single cause, and no single victim.  It is a fact
          that far  more women than men  were persecuted; there are  a number of
          reasons  for this, not least  that throughout this  period, Europe was
          engaged in one war after another - most notably The Crusades - and men
          were in rather short supply.  There were also several epidemics of the
          plague, not to mention  other diseases such as dysentery  and cholera,
          which in  the Middle  Ages were sure  killers. Another  reason is  the
          rampant  misogyny  which,  begun  with the  earliest  Christians,  has
          permeated their theology ever since:
                    "What else  is woman but  a foe to  friendship, an
                    inescapable  punishment, a necessary  evil, a nat-
                    ural  temptation, a desirable calamity, a domestic
                    danger, a delectable detriment, an evil of nature,
                    painted in fair colours...  The word woman is used
                    to mean  the lust of the  flesh, as it is  said: I
                    have  found a woman more bitter  than death, and a
                    good woman more subject to  carnal lust... [Women]
                    are more credulous; and since the chief aim of the
                    devil is  to  corrupt faith,  therefore he  rather
                    attacks them  [than  men]... Women  are  naturally
                    more impressionable... They have slippery tongues,
                    and are unable to  conceal from their fellow-women
                    those  things  which by  evil  arts they  know....
                    Women are intellectually  like children... She  is
                    more  carnal than a man, as is clear from her many
                    carnal abominations... She is an imperfect animal,
                    she always deceives....  Therefore a wicked  woman
                    is by  her nature quicker  to waver in  her faith,
                    and  consequently  quicker  to  abjure  the faith,
                    which is  the root  of witchcraft.... Just  as th-
                    rough the first defect in  their intelligence they
                    are  more prone  to abjure  the faith;  so through
                    their second defect of inordinate affections and
                    passions they search for,  brood over, and inflict
                    various vengeances,  either  by witchcraft  or  by
                    some  other means....  Women also  have weak  mem-
                    ories; and it is a natural vice in them not to be
                    disciplined,  but  to  follow  their  own impulses
                    without  any sense of what is due... She is a liar
                    by nature... (Malleus Maleficarum, edited by
                    Jeffrey Russell).

                                                                            1629

          It  is easy to  comprehend the persecution  of women when  one is con-
          fronted with such obvious hatred and fear of the sex.  But perhaps the
          most powerful impetus of the witch trials era is one which is subtly -
          and  sometimes not so subtly!  - present in all the  trials; that of a
          pursuit of power  or wealth. For an  example we can look  to Gilles de
          Rais, who  as the wealthiest man in  Europe (as well as  Joan of Arc's
          military Captain), was  a prime victim  for a charge of  heresy. Found
          guilty,  his  lands, properties  and  wealth were  confiscated  by his
          accusers.  Curiously though he was buried on consecrated ground in the
          Churchyard; normally forbidden to heretics.  In  "The Encyclopaedia of
          Witchcraft and Demonology", Russell Hope Robbins says:

                    "At  first, Gilles dismissed  their accusations as
                    "frivolous  and  lacking credit",  but  so certain
                    were the principals of  finding him guilty that on
                    September 3, fifteen days  before the trial began,
                    the Duke disposed of  his anticipated share of the
                    Rais  lands.   Under  these  circumstances, it  is
                    difficult  to place  any credence in  the evidence
                    against him, among the most fantastic and obscene
                    presented in this Encyclopaedia."

          Charges included the now obligatory conjurations  of devils and demons
          - Satan, Beelzebub,  Orion and Belial are mentioned by  name - and the
          practice of that  dreadful art:  geomancy! And of  course the  charges
          included human sacrifice and paedophilia; no self-respecting Christian
          could exclude these crimes from charges against a confirmed heretic!

          There were not many who had the wealth of Gilles de Rais, but in
          a small parish, even the meanest property was eagerly seized, and
          the  witch hunts became a  profitable business. The  victims were even
          required to pay for the fuel upon which they were burnt.  But the laws
          were  not  consistent throughout  Europe, and  in  some areas,  if the
          victim confessed, then his  or her property could not  be confiscated,
          but  was inherited by the next of  kin. However, many of these victims
          were  in fact  devout Christians,  who would  be  loath to  confess to
          heresy  just so that their family could  inherit their land! Of course
          many were  tortured to the point  were they would admit  to being any-
          thing demanded of them,  although technically, they were only  allowed
          to be tortured once. This is why you will read in trials  records that
          the  torture was "continued", which, of course, gets round the problem
          of the poor torturer missing out on his lunch and dinner.

          Although most heretics were  women, a great many men were  also taken,
          tortured,  and put to death. This is a  letter from one such victim at
          the notorious Bamberg in  Germany; a poignant  epitaph to one of  Eur-
          ope's most hideous crimes:

                    Many hundred thousand good-nights,  dearly beloved
                    daughter Veronica. Innocent have I come into pris-
                    on, innocent have I been tortured, innocent must I
                    die. For whoever comes  into the witch prison must
                    become  a witch  or be  tortured until  he invents
                    something out of  his head  - and God  pity him  -
                    bethinks him of something.

                    I  said: "I  have  never renounced  God, and  will
                    never do it - God graciously keep me from it. I'll
                    rather bear whatever I must."

                                                                  1630

                    And then  came also -  God in highest  heaven have
                    mercy  - the executioner,  and put the thumbscrews
                    on  me, both  hands  bound together,  so that  the
                    blood spurted from the nails and everywhere,
                    so that for four  weeks I could not use  my hands,
                    as you  can see  from my writing.  Thereafter they
                    stripped me, bound my hands behind me, and drew me
                    up  on the ladder. Then I thought heaven and earth
                    were  at an end. Eight  times did they  draw me up
                    and let me fall again, so that I suffered terrible
                    agony.

                    All  this happened  on Friday  June 30th  and with
                    God's help I had to bear the torture. When at last
                    the executioner led me back into the cell, he said
                    to me: "Sir, I beg you, for God's sake, confess
                    something, whether it be true or not. Invent some-
                    thing, for  you cannot bear the  torture which you
                    will be put to; and, even if you bear it  all, yet
                    you will not escape, not even if you were an earl,
                    but one torture will  follow another until you say
                    you are a witch."

          The  author of  this letter,  Johannes Junius,  did indeed  confess to
          being a  witch, and in  August of 1628, was  burned at the  stake.  He
          managed  to send  his final  letter to  his  daughter, which  ended by
          saying:

                    Dear child, keep this  letter secret, so that peo-
                    ple  do not find it, else I shall be tortured most
                    piteously and  the jailers  will be beheaded.   So
                    strictly is  it forbidden... Dear  child, pay this
                    man a thaler... I have taken several days to write
                    this - my hands are both  crippled.  I am in a sad
                    plight. Good night, for your  father Johannes Jun-
                    ius will never see you more.

          This  letter describes  more accurately  than any  historical treatise
          just how uncompromising the ecclesiastical courts were in their
          hunt for heretics. Witches, of course, were only one kind of heretic.

          I mentioned earlier that  there are many causes, and  many effects, to
          the period which  is commonly referred to  as "The Burning  Times", or
          the Great  Witch Hunt. It is  often assumed by many  people today that
          Christianity  has been the dominant  western religion for 2,000 years.
          This is  not so. The death  of Christ, which probably  occurred in the
          year AD  30, may have heralded  the new religion, but  there was cert-
          ainly  not an immediate conversion of the world to Christianity. Parts
          of Scandinavia remained wholly  Pagan until as late  as the 12th  cen-
          tury. The British Isles  and mainland Europe were converted  to Chris-
          tianity  over a lengthy  period covering  mainly the  4th to  9th cen-
          turies.  Some  parts have  never truly  been  converted, and  with the
          opening  up of the Eastern bloc countries, we are now re-discovering a
          wealth  of Pagan  tradition  and folklore  that  has been  hidden  for
          hundreds of  years:   initially from  the invading  Christian mission-
          aries, and then later from the various communist regimes.

                                                                            1631

          As the new religion of Christianity began to spread, many different
          sects and  cults appeared within its  ranks. The Pope in  Rome was the
          nominal head, but rarely was the Pope a person of spiritual purity and
          ascetic tastes; the political scene in Rome has always been cut-throat
          and devious. A truly spiritual person  would have lasted approximately
          two seconds  amongst the clever  and calculating  politicians who  in-
          fested the Papal See! The enormous wealth and power controlled  by the
          Pope was an incentive to the most grasping  and corrupt of men at that
          time to aspire to the Papacy. Pope Alexander VI (1492) is a superb ex-
          ample of the type who  made it to Europe's foremost political  seat of
          power:  otherwise known as Rodrigo Borgia; father (yes, we all know
          Catholics practise celibacy!) of Cesare, Juan, Lucrezia and Jofre,
          and supreme commander  of a private army of  which any modern dictator
          would be proud.

          Because of their sumptuous lifestyle, their obvious disregard and
          contempt for vows of poverty and chastity, and their abuse of the
          spiritual authority invested in them, many spiritually inclined
          Christians rejected the Catholic Church, and instead followed
          leaders who lived simple, ascetic lives in accordance with the
          teachings of Christ. Some of these sects became very popular,
          and were soon perceived by the Pope as a threat to his status and
          power. It has been suggested that the witch trials were a direct
          result from the persecution of these sects. Rather than incorporate a
          discussion of the different sects within this talk, handouts are
          available which very briefly describe the main ones.

          The main thrust was against the Cathars or Albigensians, and the
          Waldensians (Vaudois), and it was their persecution which gave rise to
          the legal  machinery which  developed into  the  Inquisition, and  the
          so-called witch hunts.  It began with Pope Lucius III and the emperor,
          Frederick I  Barbarossa; they met  at Verona  in 1184, and  issued the
          decree "Ad abolendam", which excommunicated sects like the Cathars and
          Waldensians, and  laid down  the procedures for  ecclesiastical trial,
          after which the accused  would be handed  over to the secular  author-
          ities  for  punishment. The  punishment  decreed  was confiscation  of
          property,  exile, or death.  By the  12th century, burning had already
          become  the established means of  execution for heretics,  and so this
          became enshrined in law.

          At  the beginning of the  13th century, the  Dominican Order of Friars
          was  established, and  its  members were  instructed  by the  Pope  to
          investigate  and prosecute heresy. From this simple beginning grew the
          awesome  machinery  of the  Inquisition,  which  although never  aimed
          particularly  at witches,  became  a byword  for  terror in  parts  of
          Europe.

          As you  can see, the motives  for the heresy persecutions  were not to
          stamp out Paganism - although that was certainly a by-product - but
          to remove the threat of any competition to the power of the Church
          (and thus to the Pope), in Rome. And the greatest threat came from
          other "Christian" sects, not the Pagans. The change from an accusatory
          to an inquisitorial  process became established,  and the legal  mach-
          inery which allowed  - indeed encouraged -  individual psychopaths and
          religious maniacs to persecute at will, was in place.

                                                                            1632

          Have you  got a neighbour  who annoys  you? plays loud  music, or  who
          keeps their smelly refuse next to your garden fence? Now your recourse
          is to the local council or the police; in  the Middle Ages, you simply
          denounced the  offender as a witch or heretic, and let the Church deal
          with them  for you.  Not only  did it  cost you  nothing, if  you were
          lucky, you might also inherit their property!

          For once you  were taken  as a witch  or a heretic,  there was  little
          chance of escape.  Certainly some victims were  pardoned and released,
          but the vast majority were  not so lucky. When you consider  the style
          of questioning, this is not surprising:

          1     How long have you been a witch?

          2     Why did you become a witch?

          3     How did you become a witch and what happened on that occasion?

          4     Who is the one you chose to be your incubus? What was his name?

          5     What was the name of your master among the evil demons?

          6     What was the oath you were forced to render to him?

          21    What animals have you bewitched to sickness and death, and
                why did you commit such acts?

          22    Who are your accomplices in evil...?

          24    What is the ointment with which you rub your broomstick
                made of...?

          This  set of questions came  from Lorraine, and  was used consistently
          throughout the three centuries  of the main persecutions.   Bearing in
          mind that  the accused HAD to answer - no  answer at all, or a denial,
          was tantamount to guilt - you can see how easily the composite picture
          of the witch evolved.  As Rossell Hope Robbins says:  "The confessions
          of witches authenticated the experts, and the denunciations ensured  a
          continuing  supply  of victims.  Throughout  France  and Germany  this
          procedure became  standardised; repeated year  after year, in  time it
          built  up a  huge mass  of "evidence", all  duly authorised,  from the
          mouths of the accused. On these confessions, later demonologists based
          their compendiums and so formulated the classic conceptions of witchc-
          raft, which never existed save in their own minds."

          As the new religion of Christianity began to spread, many different
          sects and  cults appeared within its  ranks. The Pope in  Rome was the
          nominal head, but rarely was the Pope a person of spiritual purity and
          ascetic tastes; the political scene in Rome has always been cut-throat
          and devious. A truly spiritual person  would have lasted approximately
          two seconds  amongst the clever  and calculating  politicians who  in-
          fested  the Papal See! The enormous wealth and power controlled by the
          Pope was an incentive to the most grasping and corrupt of men  at that
          time to aspire to the Papacy. Pope Alexander VI (1492) is a superb ex-
          ample of the type who  made it to Europe's foremost political  seat of
          power:  otherwise known as Rodrigo Borgia; father (yes, we all know
          Catholics practise celibacy!) of Cesare, Juan, Lucrezia and Jofre,
          and supreme commander of a  private army of which any  modern dictator
          would be proud.

                                                                            1633

          It is also rather disturbing to discover just how important individual
          religious maniacs appear to have been in the persecutions. Rather like
          today, where  a crusading  tele-journalist, or evangelical  vicar, can
          cause untold  harm to innocent people. Without exception, these accus-
          ations  are  by those  with an  unhealthy  mania against  anyone whose
          theology  or practices  differ from  their own.  In the  words of  one
          modern evangelist:  "if you're not  fighting and winning,  you're los-
          ing.".

          Conrad of Marburg, described by Norman Cohn as, "a blind fanatic", was
          a  severe  and formidable  persecutor. As  confessor  to the  young 21
          year-old  Countess of Thuringia, he would trick her into "some trivial
          and unwitting disobedience, and then have her and her maids flogged so
          severely  that the  scars were  visible weeks  later". (Cohn).  Conrad
          became Germany's first official Inquisitor, and his zeal in denouncing
          heretics was  unsurpassed. Another Conrad, a  lay-Dominican Friar, and
          his sidekick Johannes,  were also vigorous in denouncing  heretics. As
          they  moved from village to village, they  claimed to be able to iden-
          tify a  heretic by his or  her appearance, based on  nothing but their
          own  intuition. They were responsible for the burnings of many people,
          and said, "we would gladly burn a hundred if just one among them were
          guilty". (Annales Wormantiensis).

          Their comment about appearance is an important one; as we saw earlier,
          the stereotype of the witch hasn't changed much in hundreds of  years.
          We know it is false; we know that it exists only in the imagination of
          the persecutors, and yet how powerful and enduring this stereotype has
          proven to be.

          If we think about this stereotype,  what images do we conjure up?   An
          old woman -  occasionally an old man; or perhaps  a young and alluring
          temptress?  Flying through  the  air on  a  broomstick; worshipping  a
          devil, often in the form of a goat; trampling upon  the sacred symbols
          of Christianity; and  of course our  old friend  the Sabbat, with  its
          practices  of  sexual  license,  debauchery,  drunkenness  and  ritual
          murder; the latter often of children.

          But persecution does not restrict itself to witches; the similarities
          between this stereotype and that of the Jew are obvious: Jews have
          been persecuted throughout their history, but it is interesting to
          compare some aspects of their persecution with that of witches.

          In the 12th century, the word  "Synagogue" was used for the first time
          to  describe the  meeting place  of  heretics. Professor  Russell says
          that:  "This usage, obviously designed  to spite the  Jews, was common
          throughout the Middle Ages, being replaced only towards the end of the
          15th century by the equally anti-Jewish term 'sabbat'.

          The Encyclopaedia Britannica says on the subject of Jewish persecution
          that: "To  reinforce racial and religious  prejudice, the preposterous
          ritual murder accusation  became common  from the  12th century."  The
          third and fourth Lateran Councils had already prohibited gentiles from
          entering  Jewish  service, or  being  employed  by  Jews, and  further
          ordered that Jews  should wear a distinctive  badge, and live  only in
          Jewish  settlement  areas. This  of course  was  the beginning  of the
          ghetto.

                                                                            1634

          As we have seen though, the ritual murder accusation  was already over
          a thousand  years old, before it  was used against either  the Jews or
          the heretics  and witches. Most people  know of the  expulsion of Jews
          from Spain in the 15th  century, but perhaps not so commonly  known is
          that for about  200 years prior  to the expulsion,  the Jews had  been
          massacred and persecuted.  Indeed, it  was against the  Jews that  the
          infamous Spanish  Inquisition of  the 15th century  was directed.  The
          persecution  of Jews  in  20th century  Europe  is too  well-known  to
          require further comment  here, but  perhaps a few  comments about  its
          encouragement would be useful.

          We are discussing  persecution in  this talk, and  how persecution  is
          manifested. Throughout  history, the written word  has been invaluable
          as a  means of  spreading  propaganda. Even  in  the Middle  Ages  the
          "crimes"  of the heretic were  publicised by records  of trials, where
          the  "confessions" were made known to the general public. The infamous
          "Malleus  Maleficarum"  became  highly  influential  in  Europe mainly
          because  its  publication  coincided  with the  introduction  of  mass
          printing.  It had little effect in England because no English transla-
          tion  was available until 1928. This fact alone demonstrates the power
          of the written word.

          In  medieval Europe, a pamphlet  describing the crimes  of a convicted
          heretic  would be pinned to a  post in the town  square, and those who
          could not  read had it read to them. In 20th century Europe, pamphlets
          were  still used  by one  group to  spread lies  about another.  As we
          approach  the 21st  century, this  technique is  still used  with very
          great success; for the persecutor needs to make only a glancing nod to
          the truth, and the lies which are published (or more frequently broad-
          cast) are far more scandalous than the reality!

          An example: soon after the launch  of the Pagan Alliance, Sydney radio
          2MMM broadcasted a  news story about the  sexual abuse of children  by
          occultists and witches.  Matthew responded  immediately, and  provided
          the  station  with copy  documents  and news  clippings  from Britain,
          proving the story to be without foundation, and a scheme by the Chris-
          tian  fundamentalists to discredit  Pagans. The news  editor and chief
          journalist  were impressed by the  material, and agreed  that they had
          been used by the fundies. However, they refused to broadcast a retrac-
          tion because it  would be "old news".   So, the damage had  been done,
          and the fundamentalists achieved their objective.

          This technique was used with very great effect in the early part of
          the 20th century, with the circulation of a pamphlet called, "The
          Protocols of the Elders of Zion". This purported to be, "an account
          of  the World Congress  of Jewry held  in Basel, Switzerland  in 1897,
          during which  a conspiracy  was  planned by  the international  Jewish
          movement and the Freemasons to achieve world domination." (M Howard).

          German nationalists made very great use of the Protocols, which it
          was  claimed were "smuggled out of Switzerland by a Russian journalist
          who  had placed the  documents in the  safe keeping of  the Rising Sun
          Masonic Lodge in Frankfurt." (ibid) They were widely disseminated, and
          writing in  "Mein Kampf", Hitler "denounced  the Jews as agents  of an
          international conspiracy devoted  to world  domination...". (ibid)  We
          all know what happened next.

                                                                            1635

          The point  is that although the Protocols were confirmed as a fraud in
          1921, they continued to have an effect, and once published, could  not
          effectively be  retracted. This is  the aim of  today's fundamentalist
          Christian, who  believes that if he or she throws enough dirt at their
          opponents (basically anyone who  does not agree with  their uncomprom-
          ising version of Christianity),  then some will stick, and  the battle
          will be won. This is the strategy which has been used for thousands of
          years  to persecute minorities, and  has always been  successful.  The
          formula  is  simple: discover  what most  people  fear most,  and then
          accuse your enemies of practising it.  It is an interesting comment on
          humanity that those things which occur time and time again are consis-
          tent: conspiracy, buggery,  paedophilia, sacrifice (human  and animal)
          sexual  license,  drunkenness and  feasting.    More specific  charges
          relating to  a pact  with a  devil or desecrating  sacred objects  are
          additions to these core accusations.

          A further interesting aspect is that many of the accusations were
          made by children; interesting parallels can be drawn to modern accusa-
          tions by  children "encouraged" to reveal  information about occultism
          and  witches. It has been  widely recorded that  Hitler's "Youth Army"
          required  children to spy upon their parents, and report any indiscre-
          tions; modern social workers use  an identical process for identifying
          Pagan parents  - children are  asked about what their  parents do, and
          leading questions are commonly used.  And of course there have  always
          been children  who, for one reason or another, tell the most fantastic
          tales. It is unlikely  today that the victims of these child fantasies
          will be burned at the stake,  but there have been families torn apart,
          children  placed in detention  centres, and untold  misery for parents
          and children alike,  based upon no  more than the  verbal report of  a
          child.

          Commentators on this  aspect of  persecution have  suggested that  the
          children wish to be the centre of attention; or to direct punishment
          for their own misdeeds elsewhere; or are simply reacting in a hyperac-
          tive manner to  the onset of puberty. Whatever  the cause, the effects
          are  dramatic, and  have caused  severe suffering,  and in  the middle
          ages, loss of life, on many occasions.

          In medieval England, there were many occasions where children's "evid-
          ence" (sic) was  used to  convict witches. "The  Leicester Boy",  "The
          Burton  Boy" and "The Bilson Boy" were a few of many who claimed to be
          bewitched by witches.  Eventually proven to be  a fraud, at  least ten
          women died  as a result of  the accusations of The  Leicester Boy, and
          the Burton Boy  caused the death of at least one  of the women whom he
          accused. In  the 17th century a  number of women were  executed on the
          allegations  of  hysterical  children,  even though  fraud  was  often
          discovered  during the  course of  the trial.  It is  a fact  that the
          delusions  of delinquent  or  disturbed children  were  often used  by
          judges  to confirm their own prejudices; how little things have chang-
          ed!

                                                                            1636

          Salem (1692)  is probably the best known of all the cases where child-
          ren were the  chief accusers.  Although in fact,  the "children"  were
          more like young adults, with only  one under the age of ten,  and most
          in their late teens or  early twenties. However, as the panic  grew, a
          great  many more were sucked into the  web of lies, and Martha Carrier
          was hanged on the "evidence" (sic)  of her 7 year-old daughter. At the
          height of  the hysteria  almost 150 people  were arrested;  thirty-one
          were convicted, and nineteen hung.  Some died in jail, and others were
          reprieved. As was common in Europe,  the accused were required to  pay
          their  expenses whilst in jail,  even if they  were subsequently found
          innocent. Sarah Osborne and Ann Foster both died in jail, and costs of
          .1 3s  5d and .2 16s  0d respectively were demanded  before the bodies
          would be released for burial.

          The  chief of the accusers, Ann Putnam, confessed fourteen years later
          that  the whole thing  was a fraud.  In 1697 the  jurors publicly con-
          fessed they  had made an error  of judgement, and ten  years after the
          executions, Judge  Samuel Sewall  "confessed the  guilt of  the court,
          desiring  to take the blame and shame of  it...". By then of course it
          was too late  for those who were  dead, or whose lives had  been dest-
          royed by the accusations.

          But we  are getting ahead of ourselves here,  for Salem is the last of
          the great witch trials, coming as it does towards the end of the 17th
          century.

          We mentioned earlier that in Continental Europe, the heresy trials
          appeared to arise from the persecution of the Christian sects of the
          Bogomils, Cathars, Albigensians, and others such as the Jews,  Walden-
          sians,  and even the Knights Templars. The stereotype of the witch was
          compounded  from  many different  sources,  and  gradually became  the
          composite figure of the  shape-shifting hag, who flew through  the air
          on a broom, and flung her curses at all and sundry.

          The concept of the pact with the devil existed as early as the 8th
          century, and as we have seen, sexual license, buggery and ritual
          sacrifice have long been seen as activities supposed to be practised
          by those outside of society's norm, whether they be Christian or
          Pagan. During the 9th century, shape-shifting, maleficia and the
          incubus/succubus became more  commonly reported, and by  the 10th cen-
          tury, the idea of nocturnal flight was established.  Published in 906,
          the Canon Episcopi described how some women were deluded in the belief
          that at  night they could  fly behind  their Goddess, Diana  (Holda or
          Herodias):

                    "Some wicked women are  perverted by the Devil and
                    led astray by  illusions and fantasies  induced by
                    demons,  so that  they  believe they  ride out  at
                    night on beasts with Diana, the pagan goddess, and
                    a horde of women.  They believe that in  the night
                    they cross huge distances. They say that they obey
                    Diana's commands and on certain nights are  called
                    out in her service..."

                                                                            1637

          Echoes here to Maddalena's story recounted by Leland in Aradia: Gospel
          of the Witches:

                      "Oncein the month, and when the moon is full, ye
                    shall assemble in some desert place,  or in a for-
                    est all  together join to adore  the potent spirit
                    of your Queen, my mother, great Diana".

          Carlo Ginzburg has also published a remarkable book about the Witches'
          Sabbath, and  the night flight,  where he  suggests that these  are in
          fact  based on  genuinely ancient shamanic  practices; nothing  new in
          this  concept to modern Witches, but  a novel observation in the acad-
          emic circles in which Ginzburg moves.

          In  1012, Burchard's Collectarium was published:  the first attempt to
          assemble a  book of Canonical Law. Book number 19 of this vast collec-
          tion was called  the Corrector,  and chapter five  deals with  various
          sins, and their respective penances. As we might suppose, Maleficia is
          prominent in  this chapter! It  enshrines in law  the notion of  night
          flight,  together with  murder, and  the cooking  and eating  of human
          flesh. Although both the  Canon Episcopi and Burchard's Corrector  are
          specific in attributing  the powers of  flight to  Witches, it is  not
          until  1280 that  the first  picture of  a witch  riding upon  a broom
          appears. This is found in Schleswig Cathedral.

          In 1022, the first burning occurred: at Orleans, the victims were
          accused of, "holding sex orgies at night in a secret place, either
          underground  or in  an abandoned  building. The  members of  the group
          appeared bearing torches. Holding the torches, they chanted the  names
          of  demons until an evil  spirit appeared. Now  the lights were extin-
          guished, and  everyone seized  the person closest  to him in  a sexual
          embrace,  whether mother, sister or nun. The children conceived at the
          orgies  were burned  eight  days after  birth,  and their  ashes  were
          confected in a substance that was then used in a blasphemous parody of
          holy communion."

          Strange how  these charges appear to have changed so little in so many
          years!  Compared with our first  example, and indeed  with the accusa-
          tions of modern day fundamentalists, one would be forgiven for believ-
          ing that time is a  figment of our imagination, and that  nothing ever
          really changes; certainly not human nature.

          The 14th  century saw a steady growth in the number of accusations and
          trials, and by the 15th century, the idea of the  Devil's (or Witch's)
          mark had become established. So too was the idea of a flying ointment,
          and  a consistent image  of The Devil  became common in  trials liter-
          ature.

          The Papal Bull of  1484, Summis Desiderantes Affectibus, and  then two
          years later, publication of the Malleus Maleficarum, further establis-
          hed the "crime" of witchcraft as a heresy, and confirmed Papal support
          for its  eradication. This infamous work - The Hammer of the Witches -
          was incredibly influential in establishing a code of practice by which
          witches were to be denounced, tried, convicted and executed. There was
          no escape  from this dreadful fate.  The third part of  the book desc-
          ribes how to deal with one who will not confess to the charges:

                    "But if the accused, after  a year or other longer
                    period which has been deemed sufficient, continues

                                                                  1638

                    to maintain his denials,  and the legitimate  wit-
                    nesses abide by their evidence, the Bishop and
                    Judges shall prepare to abandon him to the secular
                    Court; sending  to him certain  honest men zealous
                    for the  faith, especially religious, to  tell him
                    that he cannot escape temporal death while he thus
                    persists in  his denial, but will  be delivered up
                    as  an impenitent heretic to the power of the sec-
                    ular Court.

          It is also in this section that our friendly Dominican monks refer to,
          "witch  midwives, who surpass all other witches in their crimes... And
          the number of them is so great that, as has been found from their con-
          fessions, it  is thought  that there is  scarcely any  tiny hamlet  in
          which at least one is not to be found."

          Despite its  incredible influence  in Europe, the  Malleus had  little
          effect in England, Wales or Ireland, where witchcraft accusations
          and trials were very different to those of the continent and Scotland.
          In fact Wales and Ireland seemed to escape from the witch persecutions
          almost entirely, with very few trials, and even fewer executions.

          Although many  laws have been  enacted in England  against witchcraft,
          there has never been  anything like the hysteria about  witches common
          in  mainland Europe. The earliest  known person accused  of sorcery in
          England was Agnes, wife of  Odo, who in 1209 was freed  after choosing
          trial by ordeal of grasping a red-hot iron.

          Until 1563, commoners accused  of witchcraft in England met  light (if
          any) punishment. Those of noble birth were treated rather more severe-
          ly,  as the crime could easily be one of treason, and any action which
          implied a threat  to the  monarch was treated  very seriously  indeed.
          This resulted in the charge of  witchcraft being used to remove polit-
          ical  opponents  with  great  expediency. There  were  certainly  laws
          against  the  practice of  witchcraft  or  sorcery:  Alfred the  Great
          (849-899  AD), King  of Wessex  and overlord  of England,  decreed the
          death penalty  for Wiccans (that was  the word he  actually used), and
          Aethelstan - perhaps  one of  the most compassionate  of Saxon  Kings,
          ordered  those who practised Wiccecraeft  to be executed,  but only if
          their activities resulted in murder.

          Under Henry VIII's Act of 1546, the penalty for conjuration of evil
          spirits was death, and the property of the accused was confiscated
          by the King. However, this was in effect for only one year, being
          repealed by Edward VI in 1547, and only one conviction under this
          Act is  recorded. In 1563,  the statute of  Queen Elizabeth I  was es-
          tablished, which also made death the penalty for invoking or conjuring
          an evil spirit, but those who practised divination, or who caused harm
          (other  than death)  by their  sorceries, were  sentenced to  a year's
          imprisonment for a first offence. Subsequent offences could be punish-
          able  by death, and  in some  cases, the  confiscation of  property as
          well.

                                                                            1639

          However, even though laws against the practice of witchcraft had
          been established for hundreds of years, the first major trial was not
          until 1566, at Chelmsford, and was typical of the English style of
          witchcraft: no pact with the devil, no gathering at Sabbats, but
          simple and direct acts of maleficia, and the introduction of witches'
          familiars. It was an important trial, for it set the precedent in
          English law for accepting unsupported, and highly imaginative, stories
          from  children as evidence. It  also accepted spectral evidence (sic),
          witch's marks, and the confession of the accused.

          There are  some very distinctive aspects to  English witchcraft, which
          set it apart from its Continental and Scottish counterparts, and which
          are worth  noting. There was a relative lack of torture, and, this may
          come as  a surprise to some  people, but witches were  never burned in
          England. Traitors  and murderers were  burned; witches  were hung.  Of
          course, a traitor or a  murderer could also be  a witch, but this  was
          actually quite rare. The torture used in England - when it was used at
          all - was typically swimming, pricking, enforced waking, and a diet of
          bread  and water.  Unpleasant, but when compared to squassation, being
          skinned  alive,  the strappado,  the rack,  and  such delights  as the
          thumbscrews and the  iron maiden, hardly in the same  class. The focus
          of  English witchcraft  was  more towards  simple,  personal, acts  of
          maleficia  than a perceived conspiracy against the power of the Chris-
          tian Church.  As one of  Britain's foremost  folklorists says:  "Trad-
          itions  of an organised, pagan witch-cult were never very plentiful in
          England, although they did exist occasionally, especially in the later
          years of  the witch belief. They  were never really strong,  and after
          the end of the persecution in the early 18th century, they disappeared
          altogether."   (Christina  Hole) This is  interesting, because  it has
          been suggested that the witch trials phenomena was largely inspired by
          the heretical Christian sects; this  would seem to be born out  by the
          type  of  accusations made  in England,  which were  largely neighbour
          against neighbour  rather than Church  and State against  an organised
          conspiracy of heretics.

          What is also interesting is  that it was commonly believed  in England
          that if the  bewitched victim  could draw blood  from the witch,  then
          they  would be  cured, and  the witch's  power made  ineffective. This
          belief has persisted in folk  traditions to modern times. In 1875,  at
          Long Compton,  the body of an  old woman, one Ann  Turner, was discov-
          ered. She had  been pinned to  the ground by  a pitchfork through  her
          throat, and across her face  and chest had been  carved the sign of  a
          crucifix. James Heywood, a  local farmer, had once claimed:  "It's she
          who  brings the floods and drought.   Her spells withered the crops in
          the field.  Her curse drove  my father  to an  early grave!".  Heywood
          maintained  that the only  way to destroy  her power was  to spill her
          blood, and so after her murder, he was  taken and tried for the crime.
          He was convicted, and sentenced to life imprisonment. Long Compton has
          always been associated with the practice of witchcraft, and is located
          only a short distance from  the magical Rollright Stones, and near  to
          the aptly  named Wychwood Forest. The derivation  of this name is from
          the curiously named tribe of THE HWICCE,  who lived in the area at the
          time of King Penda of Mercia, and who seemed always to be ruled by two
          brothers. But back to Long Compton:

                                                                            1640

          In 1945, Charles Walton, a  local labourer, set out one morning  to do
          some hedging on nearby Meon Hill. That evening, his mutilated body was
          found in a field -  pinned to the ground  by his pitchfork, which  had
          been stuck through his throat.  There were cuts to his arms  and legs,
          and local police were baffled as to  the motive for the crime, and who
          the likely culprit might have been. But gradually locals began to talk
          about Mr Walton; they said  he was a solitary and vindictive  old man,
          who was concerned more  with searching out the secrets  of nature than
          in taking company  with his  neighbours. They said  that he  harnessed
          toads, using reeds and pieces of ram's horn, and then sent them across
          fields  to  blight the  crops.  They also  remembered that  he  kept a
          witch's mirror - a piece of  black stone polished in a mountain stream
          - concealed in his pocket-watch, which he used for weaving spells  and
          seeing into the future.  The police never discovered the  culprit, but
          it was accepted locally that Mr Walton was murdered because he was a
          witch. His wounds were a result of the belief that a victim could be
          freed from enchantment if he or she were able to draw the blood of
          the witch.

          We could not leave English witchcraft without mention of that infamous
          gentleman, Matthew Hopkins; self-styled  Witchfinder General. For  all
          his fame, his activities  were restricted to a relatively  small area,
          and a relatively short period of time.  However, his boundless energy,
          and boundless enthusiasm for the collection of large amounts of money,
          ensured that his name has not been forgotten.

          Matthew Hopkins  used the  unrest of  the Civil War  to prey  upon the
          fears of  the common people. Little is known of his early life, except
          that he became a lawyer "of little note", and failing to make a living
          at Ipswich  in Suffolk,  moved to  Manningtree in Essex  - an  area of
          Civil War tension.

          With virtually no knowledge of witchcraft, but  armed with a couple of
          contemporary documents (including James I's "Demonology"), Hopkins set
          himself up in business  as a witchfinder.  And a very profitable  bus-
          iness  it was  too. At  a time  when the  average daily  wage  was 6d,
          Hopkins received  .23 for a single  visit to Stowmarket, and  .6 for a
          visit to Aldeburgh.

          His  approach  was consistent:  James  I  mentioned that  witches  had
          familiars, and suckled imps; therefore, anyone who kept a familiar
          spirit or imp must be a  witch! Bearing in mind the English partiality
          to keeping  pets, and you begin  to see just how  very successful this
          technique  could be.  For example,  Bridget Mayers  was  condemned for
          entertaining an  evil spirit in  the likeness  of a  mouse, which  she
          called "Prickears"; another (unnamed) woman was rescued  by her neigh-
          bours from  a ducking,  where she  confessed to having  an imp  called
          "Nan". When  she recovered she said:  "she knew not what  she had con-
          fessed,  and she  had nothing  she called  Nan but  a pullet  that she
          sometimes called by that name...".

          Hopkins  moved from Essex to Norfolk and Suffolk, and by the following
          year, had  operations in  Cambridge, Northampton, Huntingdon  and Bed-
          ford, with a team of six  witch finders under his control. "In Suffolk
          alone it is estimated  that he was responsible for arresting  at least
          124 persons  for witchcraft, of  whom at least 68  were hanged." (RHR)
          However, Hopkins moved too  far too quickly, and public  opinion began
          to go against him. In 1646, a clergyman in Huntingdon preached against
          him, and judges began  to question both his  methods of locating  wit-

                                                                            1641

          ches, and  the fees that he  charged for the service.  In 1647 Hopkins
          published a pamphlet called  "Discovery of Witches", in which  he sup-
          ported his methods in sanctimonious and pseudo legal language.  Howev-
          er, it  was to no  avail, for later that  year he died,  "in some dis-
          grace" according to most authorities. Witchcraft legend has it that he
          was drowned  by irate villagers in  one of his own  ducking ponds, but
          this has no recorded evidence to support it. However, it would be a
          fitting end to such an evil man, and I hope it was true.

          Moving away from England; Scottish and Continental witchcraft shared a
          great many similarities;  Mary Queen of Scots, and her  son, James VI,
          were  both educated  in  France,  and  this ensured  that  continental
          attitudes  towards  witches  were enshrined  in  Scottish  law  at the
          highest level. In fact the concepts of witchcraft were introduced into
          Scotland by Mary in about 1563. Before then, trials for witchcraft had
          been few,  and there  were no  recorded burnings  of witches. In  "The
          Encyclopaedia of Witchcraft and Demonology" Rossell Hope Robbins says:

                    "Scotland is  second only  to Germany in  the bar-
                    barity of its witch trials. The Presbyterian cler-
                    gy acted like inquisitors, and the Church sessions
                    often shared the prosecution with the secular law
                    courts. The Scottish laws were, if  anything, more
                    heavily loaded against  the accused. Finally,  the
                    devilishness of  the torture was  limited only  by
                    Scotland's backward technology in the construction
                    of mechanical devices."

          It is  well known that James  VI was an ardent  prosecutor of witches,
          and  it  was under  his  authority that  the  Bible was  translated to
          include the word "witch"  (Exodus 22:18) to provide Biblical  sanction
          for the death  penalty for witches. The original Hebrew word - kashaph
          - meant either a magician, diviner or sorcerer, but was definitely not
          a witch. In  the Latin Vulgate (4th century version  of the Bible) the
          word had been translated as "maleficos", which could mean  any kind of
          criminal, although in practice often referred to malevolent sorcerers.
          Similarly, the  so-called Witch of  Endor, consulted by  King Solomon:
          the  original Hebrew was "ba'alath  ob": "mistress of  a talisman". In
          the Latin Vulgate she  became a "mulierem habentem pythonem":  a women
          possessing an oracular spirit. It was only in the version of the Bible
          authorised by King James that she became a witch.

          By the time that James acceded to the English throne in 1603, his
          attitude towards witches had undergone a subtle transformation. In
          fact,  he was  directly  responsible for  the  release and  pardon  of
          several accused "witches", and personally interfered in trials where
          he believed that fraud or deception was being practised.  However,
          Lynn Linton writing in 1861 says of him:

                    "Whatever of blood-stained folly belonged special-
                    ly to the Scottish trials of this time - and here-
                    after -  owed its  original impulse to  him; every
                    groan  of the  tortured  wretches driven  to their
                    fearful doom, and every tear of the survivors left
                    blighted and desolate to drag out their weary days
                    in  mingled grief  and terror,  lie on  his memory
                    with shame and  condemnation ineffaceable for  all
                    time."

                                                                            1642

          But it was under Charles II that perhaps the most famous -  and endur-
          ing  - of  Scottish  witches was  tried,  and most  probably  executed
          (although records  of her punishment have not survived). Isobel Gowdie
          of Auldearne,  on four separate  occasions during 1662  testified that
          she  was a witch, and gave what  Russell Hope Robbins describes as: "a
          resum. of popular beliefs about witchcraft in Scotland.". He says that
          Gowdie "appeared clearly demented", but that "it is plain she believed
          what she confessed, no matter how impossible...".

          From Gowdie are  derived some of the concepts of  today's Wicca, incl-
          uding the idea of a coven, comprised of 13 people.  Gowdie said that a
          coven was  ruled by a  "Man in Black",  often called "Black  John". He
          would often beat the witches severely, and it seemed their main  tasks
          were  to raise storms, change  themselves into animals,  and shoot elf
          arrows  to injure or kill people. Coming  as she does right at the end
          of  the witchcraft persecutions, it is difficult to establish how much
          of Gowdie's confession  is based upon real, traditional folk practices
          of  Auldearne, and  how  much she  is  simply repeating  the  standard
          accusations against witches.   The Coven of 13 is  probably the single
          aspect of her confessions  which does not appear elsewhere  in records
          of witchcraft trials, and my own feelings are that she was probably as
          genuine a witch as was ever taken and tried.

          We have already commented how terrifying it is to consider the  impact
          that a single person  can have upon  the lives of  so many people.  We
          have looked  at a number of  these - King James,  Kramer and Sprenger,
          Matthew Hopkins, Conrad of  Marburg - and their latter  day successors
          are no  less  dangerous. Let  us  consider some  of the  20th  century
          persecutors.  We  have  already  mentioned Adolf  Hitler;  what  about
          Stalin?  his great purge in  the period following  1936 saw charges of
          treason, espionage and terrorism brought against anyone who showed the
          least inclination to oppose him. Using techniques which would not have
          been  out of  place during  the great  witch hunts,  Stalin's henchmen
          enforced "confessions", and effectively exterminated any threat to his
          political power.

          We could look  too at  McCarthy, whose fame  for persecution was  such
          that his name is now used to describe "the use  of unsupported accusa-
          tions  for any purpose".  It is no  accident that  his activities were
          referred to as a "witch hunt", nor that Arthur Miller's play about the
          Salem  witch trials, "The Crucible",  was more a  comment about McCar-
          thyism than a comment about 17th century American life.

          In 20th century Australia we are heirs to a European history, which
          maintains  that witches  are  servants of  the  devil, and  should  be
          prosecuted for their crimes against humanity. In some States these
          laws actually remain upon the Statute Books; in others, the legal
          machinery has been removed, but often public opinion hovers around the
          middle ages, believing that the only good witch is a dead witch.

          Our latter-day inquisitors play upon these fears, in much the same
          way as  Matthew Hopkins played upon the fears of the people during the
          Civil War. Christian Fundamentalists have no hesitation in using every
          dirty trick in the book to  ensure that public opinion remains opposed
          to witchcraft. If this means  that some of them  have to stand up  and
          say: "Yes, I  was a witch:  I sacrificed my  babies to the  devil, and
          copulated with  a goat; I took  part in drunken orgies,  and drank the
          blood of the sacrifice"; but  then I found Jesus, and was  born again,

                                                                            1643

          and now I'm  a really nice person; well so be  it. Some of them are so
          psychiatrically unbalanced they may even believe it themselves.

          Listen to a  sample of the claims made by  Audrey Harper, who achieved
          notoriety in Britain as an  ex-HPS of a Witches' Coven.   This extract
          is from an article by Aries, which appeared in Web of Wyrd #5:

                    Sent to  a Dr  Barnado's home by  her mother,  she
                    grew up  with  deprivation and  social stigma.  In
                    time she becomes a WRAF, falls in love, gets preg-
                    nant, boyfriend dies, she turns to booze, gives up
                    her baby  and becomes homeless. Wandering  to Pic-
                    cadilly Circus she meets some Flower Children with
                    the  killer weed,  and  her descent  into Hell  is
                    assured. By day she gets stoned and eats junk
                    food; by night she  sleeps in squats and doorways.
                    Along  comes Molly; the whore with a heart of gold
                    who teaches  Audrey the art  of streetwalking. She
                    flirts with shoplifting, gets into pills, and then
                    gets talent spotted and  invited to a Chelsea par-
                    ty,  where  wealth, power  and tasteful  decor are
                    dangled as bait. At  the next party she is  hooked
                    by the  "group", which meets "every  month in Vir-
                    ginia Water". She agrees to go to the next meeting
                    which is to be held at Hallowe'en.

                    Inside the  dark Temple  lit by black  candles and
                    full of "A heady,  sickly sweet smell from burning
                    incense", she  is  "initiated" by  the  "warlock",
                    whose "face was deathly pale and skeletal... his
                    eyes ...  were dark and sunken"  and whose "breath
                    and body seemed to exude a strange smell, a little
                    like  stale alcohol."  She signs  herself over  to
                    Satan with her own blood on a parchment scroll,
                    whereupon a baby is  produced, its throat cut, and
                    the blood  drank.  Following this  she gets dumped
                    on the  "altar" and  screwed as the  "sacrifice of
                    the White Virgin". The meeting finishes with a
                    little  ritual cursing  and  she's left  to wander
                    "home" in the dark.

                    Her life  falls into a steady  routine of meetings
                    in Virginia  Water, getting  screwed by the  "war-
                    lock", drug  abuse,  petty crime,  and  recruiting
                    runaways for parties, where  the drinks are spiked
                    -"probably with  LSD" - and  candles injected with
                    heroin  release "stupefying  fumes into  the air";
                    the  object being  sex kicks and  pornography. She
                    falls pregnant again, gets committed to a psychia-
                    tric hospital, has the baby, and gives it away
                    convinced that the "warlock" would sacrifice it.
                    Things then become a  confusion of Church desecra-
                    tion,  drug  addiction, ritual  abuse, psychiatric
                    hospital, and  falling in with Christian  folk who
                    try vainly to save her soul. For rather vague
                    reasons the  "coven" decide  to drop her  from the
                    team, and she dedicates herself to a true junkie's
                    lifestyle with a steady round of overdosing, jaun-
                    dice, and detoxification units. The "warlock"

                                                                  1644

                    drops by  to threaten her,  and she makes  her way
                    north  via some psychiatric  hospitals to a Chris-
                    tian Rehabilitation farm. She  gets married, has a
                    child which she keeps, and becomes a regular chur-
                    chgoer.  But  beneath  the  surface  are recurring
                    nightmares,  insane  anger and  murderous feelings
                    towards her brethren.  At the Emmanual Pentecostal
                    Church  in Stourport  she asks  the  Minister, Roy
                    Davies, for help. He prays, and God tells him that
                    she was involved with  witchcraft. An exorcism has
                    her born again, cleansed of her sin. She gets bap-
                    tised and has no  more nightmares, becoming a gen-
                    erally nicer person.  She becomes the  "occult ex-
                    pert" of the  Reachout Trust  and Evangelical  Al-
                    liance, and makes a career out  of telling an edi-
                    ted version of her tale.

                    Geoffrey Dickens  MP persuades her to  tell all on
                    live TV; "Audrey, to your knowledge is child sacr-
                    ifice still going on?" To this she replies, "To my
                    knowledge, yes." After  this the whole thing  ram-
                    bles into an untidy conclusion of self-congratula-
                    tion, self-promotion,  and self-justification; and
                    for a grand finale pulls out  a list of horrendous
                    child abuse, which is shamelessly exploited in
                    typically  journalistic fashion, and  by the usual
                    fallacious  arguments which  links it  to anything
                    "occult"; help-lines, astro  predictions in  news-
                    papers, and even New Age festivals.

          And so we are left with a horrifying vision of hordes of Satanists
          swarming the country, buggering  kids, sacrificing babies, and feeding
          their own faeces to the flock."

          Whilst all this  seems incredible to any rational  person, unfortunat-
          ely, in the age old tradition, it confirms the worst fears of the  man
          and woman in the street, and so they swallow  it whole.  After all, it
          was on telly, so it MUST be true!

          As a direct result of people like Audrey Harper publicising their lies
          and fantasy,  children in England  and Scotland were  forcibly removed
          from their homes, and subjected to the type of questioning that we had
          previously believed had died out at the end of the Middle Ages.

          A consultant  clinical psychologist  scrutinised the  interview trans-
          cripts and audio records of the recent Orkney child abuse case,
          and in her summing  up said: "[the  Social Workers] told the  children
          they knew things had happened  to them and were generally  leading all
          the  way. When  the children  denied things,  the questions  were con-
          tinually put until  the children got hungry and gave  them the answers
          they wanted."

          Who says that torture is no longer legal in the British Isles?

          The father of four of the children who were taken into care said:
          "At first I thought the allegations were laughable, but I found out
          how serious the police were...". Just to remind you of the words of
          Gilles de Rais some 500 years ago: [the accusations] are frivolous
          and lack credit...".

                                                                            1645

          One 11 year-old described being asked to  draw a circle of ritualistic
          dancers. He said: "They got me to draw by  saying, 'I am not a drawer.
          Can you draw that?' It was meant to be a ring with children around and
          a  minister in the  middle wearing  a black robe  and a crook  to pull
          children in."

          The boy said  he had been promised  treats such as  a lesson on how  a
          helicopter worked if he co-operated, and was told that he could
          go if he gave one name. How remarkably similar to medieval witch
          trials,  where the victims were  always pressed to  name their accomp-
          lices - for is it not said, "thou canst not be a witch alone?"!

          In 1990,  journalist Rosie  Waterhouse commenting upon  the Manchester
          child  abuse  case said:  "After three  months  of questioning  by the
          NSPCC,  strange  stories began  to come  out  and other  children were
          named. The way the children began telling "Satanic" tales in this case
          is  remarkably similar  to  the way  such  stories first  surfaced  in
          Nottingham. As "The  Independent on Sunday" revealed last week (23/9/-
          90), the  Nottingham children  began talking about  witches, monsters,
          babies  and blood  only after  they had been  encouraged, by  an NSPCC
          social  worker, to  play with toys  which included  witches' costumes,
          monsters, toy babies, and a syringe for extracting blood."

          Believe it or not, the parents of these children had no access to
          them whatsoever. Why? Because our modern, scientifically trained,
          20th century social workers believed that, "[the parents] would try
          to  silence  the children,  using  secret Satanic  symbols  or trigger
          words".

          By  March 1991,  senior Police spokesmen  were publicly  claiming that
          "police have no evidence of ritual or satanic abuse inflicted on
          children anywhere in England or Wales". Scotland has a different
          legal system, which is why it was not included in the statement -
          not because the police have evidence there, for they do not.

          When the Rochdale case finally came to court, after the children
          had been in care (sic!) for about 16 months, the judge delivered a
          damning indictment upon those  who were responsible for it,  and said:
          "the way  the children had  been removed  from their parents  was par-
          ticularly upsetting." He  saw a video of the removal  of one girl from
          her home during a dawn  raid, and commented that, "It is  obvious from
          the  video tape  that the  girl is not  merely frightened  but greatly
          distressed at being removed from home. The sobbing and distraught girl
          can be seen. It is one of my most abiding memories of this case."

          Let us  return briefly to  Salem, where, in 1710,  William Good petit-
          ioned for  damages in respect of  the trial and execution  of his wife
          Sarah, and the imprisonment of his daughter, Dorothy, "a child of four
          or five  years old, [who] being  chained in the dungeon  was so hardly
          used  and terrified  that she  hath ever  since been  very chargeable,
          having little or no reason to govern herself.".

                                                                            1646

          Today's Christian Fundamentalist, like his vicious  and self-righteous
          predecessors, will use anything in his or her power-including innocent
          children -  to destroy the evils of Paganism and the occult. Sometimes
          I wonder if we are becoming paranoid, or the subjects of a persecution
          complex, but  in writing this lecture  it was brought home  to me more
          strongly than ever before: the witch trials of the Middle Ages are not
          a bloody stain  on the history  of Christianity; they  are the  source
          from where today's fundamentalists  draw their power, and are  just as
          terrifying  today  as they  were hundreds  of  years ago.  Bigotry and
          persecution have changed in only one respect: 20th century mankind has
          far  more efficient and effective  means of spreading  lies and propa-
          ganda than was available to our ancestors.
          PERSECUTION: ANCIENT AND MODERN

          Appendix A

          The  subject of the  European Witch Trials  has been  written about ad
          infinitum  (and nauseam!),  and there  are a  great many  useful books
          which  the student will find  of interest. There  follows a short bib-
          liography of those to which I referred when writing this lecture.

          Select Bibliography

          Bradford, Sarah                 Cesare Borgia (1981)
          Cohn, Norman                    Europe's Inner Demons (1975)
          Ginzburg, Carlo                 Ecstasies: Deciphering The
                                          Witches' Sabbath (1990)
          Hole, Christina                 Witchcraft in England (1977)
          Howard, Michael                 The Occult Conspiracy (1989)
          Kieckheffer, Richard            European Witch Trials (1976)
          Larner, Christina               Enemies of God: The Witch Hunt in
                                         Scotland (1981)
          Larner, Christina               Witchcraft and Religion (1985)
          Maple, Eric                     The Complete Book of Witchcraft and
                                         Demonology
                                          (1966)
          Radford, Kenneth                Fire Burn (1989)
          Ravensdale & Morgan             The Psychology of Witchcraft
          (1974)
          Robbins, Rossell Hope           The Encyclopaedia of Witchcraft and
                                         Demonology (1984)
          Russell, Jeffrey                A History of Witchcraft (1980)
          Scarre, Geoffrey                Witchcraft and Magic in 16th and 17th
                                        century Europe (1987)
          Stenton, Sir Frank              Anglo-Saxon England (1971)
          Summers, Montague (Trans)       Malleus Maleficarum (1986)
          Thomas, Keith                   Religion and the Decline of Magic
                                         (1971)
          Trevor-Roper, H R               The European Witch-Craze of the 16th
                                         and 17th Centuries (1988)
          Walsh, Michael                  Roots of Christianity (1986)
          Worden, Blair (Ed)              Stuart England (1986)

          Encyclopaedia Britannica (1969 edition)
          Collins Dictionary of the English Language (1980)
          Newspapers: The Times, The Guardian, The Independent (Britain)

                                                                            1647

          PERSECUTION: ANCIENT AND MODERN

          Appendix B - Historical Periods

          Anglo-Saxon:       broadly 550 AD to 1066 AD (the Norman invasion).

          Middle Ages:       broadly the period from the end of classical
                                              antiquity                                                      (476                                                         AD)                                                           tothe                                                               Italian                                                                     Renaissance                                                                               (or
                                            fall                                               of                                                Constantinople                                                             in                                                              1453).                                                                   More                                                                      specifically
                           the period from 1000 AD to the 15th century.

          Medieval:          of, or relating to, the Middle Ages.

          Tudor:             the Royal House, descended from Welsh Squire Owen
                                              Tudor                                                  (d.1461),                                                         which                                                             ruled                                                                 in                                                                  England                                                                       between                                                                             1485
                            AD - 1603 AD

          Stuart:            the Royal House which ruled in Scotland between
                                              1371                                                 ADand                                                     1714,and                                                            inEngland                                                                    between1603                                                                              AD-
                           1714 AD.

          Jacobean:          relating to the period of James I's rule of England
                            (1603-1625).

          Reformation:       a 16th century religious and political movement
                                              which                                                  beganas                                                        anattempt                                                                toreform                                                                       theCatholic
                                            Church,                                                  but                                                    actually                                                           resulted                                                                  inthe                                                                      establishment
                          of the Protestant Church.

          Renaissance:       usually considered as beginning in Italy in the
                                              14th                                                 century,this                                                            isthe                                                                period                                                                     whichmarked                                                                               the
                                            transitionfromtheMiddleAges                                                                      tothemodern
                                          world.Itis                                                   characterisedbyclassicalscholar
                                        ship,scientific                                                      andgeographicaldiscovery,and
                        the exploration of individual human potential.

          Civil War:         1640-1649, between the Royalists under Charles I,
                                              and                                                the                                                  Parliamentarians                                                                 ledby                                                                     Oliver                                                                          Cromwell.
                           Charles I was executed in 1649.

          Crusades:          a series of wars undertaken by the Christians of
                                              western                                                    Europe                                                        with                                                           the                                                             authorisation                                                                         of                                                                         the                                                                           Papacy
                                              from1095untilthe                                                             mid-15thcenturyforthe
                                            purpose                                                  of                                                   recoveringthe                                                               HolySepulchre                                                                           atJerus
                                          alemfrom                                                 theMuslimsand                                                             defendingpossessionof
                         it. (Enc. Britannica)

          Thirty Years' War: a major conflict involving Austria, Denmark,
                                              France,                                                    Holland,Germany,                                                                   Spain                                                                       andSweden                                                                               that
                                            devastated                                                     central                                                           Europe,                                                                 but                                                                  especially                                                                           Germany.
                                          It                                           beganas                                                 awarbetween                                                           Protestantsand                                                                        Catholics
                                          but                                            developedintoa                                                         generalpowerstruggle                                                                            (1618
                         1648).

          Lateran Councils:  Five ecumenical councils held at the Lateran Palace
                                              (the                                                 official                                                        residence                                                                ofthe                                                                    Pope)                                                                        between                                                                              1123
                           AD and 1512 AD.

                                                                            1648

          PERSECUTION: ANCIENT AND MODERN

          Appendix C - Gnostic and Christian sects

          Manichaeism:       a dualistic Gnostic religion first preached by Mani
                                              (q.v.)in                                                     the                                                       3rdcentury                                                                AD.                                                                  Itsearly                                                                         centrewas
                                          Babylonia,then                                                       partofthePersianempireanda
                         meeting place of faiths. (EB)

               The  basic  theology of  Manichaeism is  that  good and  evil are
          separate  and opposed principles, which have become mixed in the world
          through  the  action of  the evil  principle.  There is  a complicated
          mythology  which describes the creation of the world and the elements,
          and a set of complex correspondences by which the seeker can return to
          a state of salvation. Manichaeism spread across a huge area, including
          the Roman  Empire. However, by the  6th century it had  virtually been
          eradicated  from Spain, France and  Italy, although was  strong in the
          eastern Mediterranean until the 9th century, when it was absorbed into
          the neo-Manichean sects of the Bogomils, Cathars, etc.

          Bogomils:          a religious sect which flourished in the Balkans
                            between the 10th and 15th centuries.

               Their central teaching was  strictly dualistic; that the visible,
          material world was created by the Devil, and that everything within it
          was therefore evil.   They  rejected many of  the trappings of  Chris-
          tianity, and  their condemnation of  anything to  do with the  flesh -
          including eating and drinking! - has rightly earned them the nickname,
          "the greatest puritans of the middle ages".

          Cathars:           a heretical Christian sect that flourished in
                            western Europe in the 12th and 13th centuries.

               They believed that  goodness existed only in the  spiritual world
          created  by God, and  that the material  world, created by  Satan, was
          evil. Their theology bore  a great resemblance to that  of Manichaeism
          and the Bogomils, and they were closely connected with the latter.

          Waldensians:       also known as Valdenses or Vaudois. The sect was
                                              founded                                                    in                                                     southern                                                            France                                                                 in                                                                  the                                                                    12th                                                                       century,                                                                              and
                                              emphasised                                                      poverty,                                                            abstinence                                                                     from                                                                       physical                                                                              labou
                           r, and a life devoted to prayer.

               They  were influenced by other  "heretical" sects, and rejected a
          number of  the basic tenets  of the Catholic  faith.  They  were stern
          opponents  to the acquisition of  wealth and power  within the Church,
          and  thus came into direct  opposition to the  Papacy,which thrived on
          both.   They  were fiercely  persecuted, and  by the  end of  the 15th
          century, confined mainly to the French and Italian
          valleys  of the Cottian Alps. During the 16th century, the Waldensians
          were transformed into a Protestant church, but suffered heavy persecu-
          tion throughout the 17th century from the Dukes of Savoy.  This ceased
          only after Oliver  Cromwell intervened personally on their behalf with
          the duke, Charles Emmanuel II. In  the latter part of the 17th century
          the Waldensians returned to their original homeland, and in 1848 the
          Waldensians  were given  civil rights,  and are  today members  of the
          World Presbyterian Alliance.

                                                                            1649

          PERSECUTION: ANCIENT AND MODERN

          Appendix D - A  calendar of events  connected with the persecution  of
          heretics

          640 AD             Eorcenberht succeeds Eadbald as King of Kent, and
                                              becomes                                                    the                                                      firstEnglish                                                                 king                                                                    toorder                                                                          the                                                                            destr
                           uction of pagan idols throughout his kingdom;

          663 AD             Council of Whitby determines the date of Easter to
                                            be                                             inaccordance                                                        withRomanpractice,                                                                         andso                                                                             ends
                          Celtic Christianity in Northumberland;

          668-690 AD         Liber Poenitentialis by Theodore, Archbishop of
                            Canterbury.  Probably the first legislation against
                                                witches.                                                       Itadvised                                                               penances                                                                      (eg,                                                                         fasting)for
                                              those                                                  who"sacrificedto                                                                 devils,foretold                                                                               the
                                            futurewiththeiraid,atefoodthathadbeen
                                          offeredin                                                  sacrifice,orburnedgrainafter                                                                             aman
                                        was deadforthewell-beingofthelivingandof
                         the house."

          735-766 AD         the Confessional of Ecgberht, Archbishop of
                             York, which prescribed a 7-year fast for a woman
                             convicted of "slaying by incantation";

          871-899 AD         reign of King Aelfred (brother of Aethelred), who
                                              declared                                                     the                                                       death                                                           penaltyfor                                                                    those                                                                        who                                                                          practise
                            Wicca;

          925-939 AD         reign of King Aethelstan, where murder - including
                                            murderbywitchcraft                                                             -waspunishablewith                                                                              the
                          death penalty;

          936 AD             Otto elected King of the Germans, whereupon he
                                              declaredit                                                       hisintention                                                                  to                                                                   drivethe                                                                          pagans                                                                               out
                           of his land;

          951                Otto crowned King of Lombardy;

          955                Otto defeated the Magyars and proclaimed himself
                            "Protector of Europe";

          962                Otto crowned Holy Roman Emperor;

          1022               the first burning (at Orleans) for heresy;

          1066-1087 AD       reign of William the Conqueror in England; he
                                              reduced                                                    Aethelstan'ssentence                                                                       ofdeath                                                                             forcon
                           victed murderers to banishment;

          1118               King Baldwin II of Jerusalem suggested to Sir Hugh
                                            dePayensthat                                                       heorganiseachivalric                                                                          orderof
                                          knightsto                                                  defendtravellersto                                                                   theHolyLand,                                                                              and
                                        grantedpartofhispalace,which                                                                   stoodonthesite
                                        ofSolomon'soriginaltemple,                                                                 fortheirheadquar
                                      ters.Asaresultof thisgesture,HughdePayens
                                    calledhisOrdertheTempliMilitia,andthenlater

                                                                            1650

                                    changedthisto KnightsoftheTempleofSolomonin
                       Jerusalem;

          1162               Pope Alexander III issued a special papal bull
                                              releasing                                                      Templars                                                            from                                                               spiritual                                                                       obedience                                                                               to                                                                               any
                                            butthe                                                 Popehimself,gavethemexemption                                                                             from
                                          paying                                               tithes,                                                     andallowed                                                              themtheir                                                                      own                                                                        chaplains
                          and burial grounds;

          12/13th cent       the Cathar heresies: introduction of the obscene
                            kiss and ritual adoration of the devil;

          1243-44            Siege of Montsegur;

          1244               225 Cathars burned at the stake at Montsegur;

          1259               relationships between the Knights Templars and the
                                            Hospitallers                                                       ofKnights                                                               ofStJohn                                                                      deteriorated
                          into open warfare;

          1291               the Saracens took Jerusalem, and the Knights
                                              Templars                                                    were                                                       expelled,                                                              and                                                                lost                                                                  their                                                                     headquarters
                            on the site of Solomon's Temple;

          1301               Walter Langton, bishop of Coventry, tried by
                            ecclesiastical court for diabolism and acquitted;

          1302               trial in Exeter for defamation of a man who called
                           a woman a "wicked witch and thief";

          1307               King Philip of France ordered the arrest of every
                                              member                                                   ofthe                                                       KnightsTemplar                                                                    in                                                                     France:this                                                                               was
                                            followed                                                   bya                                                     papalbull                                                             toall                                                                 rulersin                                                                        Christian
                           Europe that all Templars were to be arrested;

          1311               investigation in London by episcopal authority into
                            sorcery, enchantment, magic, divination and
                             invocation;

          1312               the Pope officially disbanded the Knights Templars;

          1314               Jaques de Molay (last Grand Master of the Knights
                            Templars) burned as a relapsed heretic;

          1321               last Cathar burned at the stake;

          1324               Alice Kyteler tried in Kilkenny by secular and
                                              ecclesiastical                                                           authorities                                                                    for                                                                      diabolism,                                                                               invoca
                           tion and sorcery;

          1347               the Plague spreads over the whole of Italy, and
                            arrives in France by the end of the year;

          1348               the Plague reaches Paris, then the Low Countries,
                            and then via the Channel to southern England;

          1349               Britain ravaged by the Plague, which passes into
                            Germany, Austria and Scandinavia;

                                                                            1651

          1360               the Plague, complicated by influenza reappears in
                            Europe, continuing in waves until 1441, and finally
                             ending around 1510;

          1390               woman tried in Milan for attending an assembly led
                           by "Diana", "Erodiade" or "Oriente";

          1408               the Plague, still rampant in Europe is complicated
                           by an epidemic of Typhus and Whooping Cough;

          1409               trial of Pope Benedict XIII at Pisa for divination,
                            invocation, sorcery and other offences;

          1428-47            Dauphine: 110 women and 57 men executed by secular
                           court for witchcraft, especially diabolism;

          1431               Joan of Arc tried for heresy and burnt at the
                                              stake:                                                   the                                                     trial                                                         decision                                                                was                                                                  annulled                                                                         in                                                                          1456,                                                                              and
                                              in                                               1920                                                  shewas                                                       canonised                                                               byPope                                                                    Benedict                                                                           XVwith
                           the date of her execution (May 30) becoming a
                             national holiday in France;

          1440               Gilles de Rais tried on 47 charges including con
                                              juration                                                     of                                                      demons                                                           and                                                             sexual                                                                  perversions                                                                            against
                                            children:                                                    nearlyall                                                            evidence                                                                   washearsay,                                                                             none                                                                                of
                                          his                                            servantswascalled                                                            totestify,and                                                                        theprocee
                                        dingswerehighlyirregular:                                                                hewasstrangledand
                                      thensenttothe pyre,buthisfamilyweregiven
                                    permissionto removehisbodybefore theflames
                      reached it for burial at a nearby Carmelite Church;

          1441               Margery Jourdain ("the Witch of Eye") convicted of
                                            plottingtokillKingHenry                                                                  VI,andburnedasa
                          traitor;

          1458               first recorded use of the word "sabbat" (Nicholas
                                              Jacquier).                                                                                                             "Synagogue"                                                                was                                                                  the                                                                    word                                                                       commonly                                                                              used
                                            todescribethemeeting                                                               placesofhereticsand
                           witches;

          1470               trial before Royal Court in England for defamation
                           - man had accused the Duchess of Bedford of image
                             magic;

          1479               Earl of Mar executed for employing witches
                             to kill James III of Scotland;

          1484               Papal Bull of Pope Innocent VIII officially
                             declaring witchcraft a heresy;

          1486               first publication of the Malleus Maleficarum;

          1488               Metz: 31 women and 4 men tried by secular court for
                            weather magic: 29 burned;

          1492               expulsion of Jews from Spain;

          1521               Martin Luther excommunicated by Pope Leo X, and so
                           begins the Reformation;

                                                                            1652

          1532               the Constitutio Criminalis Carolina: the criminal
                                              code                                                 for                                                   the                                                     HolyRoman                                                             Empire                                                                  which                                                                      specified                                                                              how
                                            witches,                                                   fortunetellers,                                                                 etc                                                                   wereto                                                                        be                                                                         tried,and
                           punished;

          1542               first statute against witchcraft in England passed
                           by Parliament (revoked 1547);

          1557               first list of prohibited books issued by the Roman
                           church;

          1562               statute enacted in Scotland under Mary Queen of
                                              Scots                                                  declaring                                                          the                                                            death                                                                penalty                                                                      for                                                                        witchcraft,
                                            sorceryand                                                     necromancy:theAct                                                                     wasconfirmed                                                                                in
                          1649 and repealed in 1736;

          1563               statute against witchcraft by Elizabeth I in
                                              Englandordering                                                            the                                                              deathpenalty                                                                         for                                                                           witches,
                                            enchantersand                                                        sorcerers(undercivil,                                                                            notecc
                          lesiastical law);

          1566               first major trial under statute of 1563: Elizabeth
                                            Francis,                                                   Agnes                                                       Waterhouseand                                                                   JoanWaterhouse                                                                                at
                                          Chelmsford:                                                    Agneshanged,Elizabethreceived                                                                                a
                        light sentence and Joan was found not guilty;

          1584               "Discoverie of Witchcraft" by Reginald Scot
                             published - a Protestant argument against belief in
                             witchcraft;

          1590-92            North Berwick trials by James VI;

          1595               Nicholas Remy publishes "Demonolatreiae" where he
                            boasted on the title page that he had condemned 900
                             witches in 15 years;

          1596               John Dee as Warden of a Manchester College acts as
                           an advisor for cases of witchcraft and demonology;

          1597               "Daemonologie" by King James VI published;

          1600               Giordano Bruno burnt at the stake in Rome
                             as an "impenitent heretic";

          1603               ascension of James VI to the English throne as
                            James I;

          1604               new statute against witchcraft by James I
                                                which                                                    established                                                             pact,                                                                 devil-worship                                                                             and                                                                               other
                            continental ideas in English law;

          1611               King James authorises a new translation of
                             the Bible to include the word "witch";

          1612               twenty witches tried together at Lancashire
                             (the Pendle witches);

          1628               in Massachusetts, an English lawyer, Thomas
                                                Mortonordered                                                            amaypoleto                                                                     beerectedin                                                                               the
                                              colony                                                   which                                                      he                                                       founded                                                             (Merrymount),                                                                         and                                                                          celebrat

                                                                            1653

                                            ed                                             MaywithlocalIndians                                                               andrefugeesfromthe
                                          Puritans,withstag                                                          antlers,bellsandbrightly
                         coloured clothes, under an elected "Lord and Lady"
                                                to                                                 ruleover                                                        thecelebrations;                                                                       He                                                                        wasarrested
                                              under                                                  charges                                                        ofpractising                                                                   witchcraft,but                                                                                was
                           released;

          1633               the public exorcisms of the nuns of Loudun as part
                                            ofa                                              plotby                                                   CardinalRichelieu                                                                   to                                                                    revengehimself
                         upon Urban Grandier: Grandier arrested and tried by
                             investigating committee;

          1634               Grandier tortured then burned alive;

          1644               maypoles made illegal in England;

          1644-5             Matthew Hopkins active in Chelmsford;

          1646               Matthew Hopkins retired - he died the following
                             year;

          1647               first witch hung in the USA, in Connecticut;

          1649               first newspaper astrology column by Lilly;

          1662               at Bury St Edmunds women were accused and convicted
                                              ofwitchcrafton                                                           thetestimonyof                                                                        hysterical
                           children;

          1662               the trial of Isobel Gowdie in Auldearne, Scotland:
                           Gowdie introduces the idea of a coven of thirteen;

          1663               the Licensing Act determined that books could not
                                              be                                               published                                                       without                                                             priorconsultation                                                                             with                                                                                the
                           Church or State;

          1679-82            the Chambre Ardente affair: a star chamber court
                                              admittingof                                                        noappealarraigned                                                                        totry                                                                            Madame
                                            Bosse,                                                 her                                                   daughter                                                          and                                                            sons;                                                                Madame                                                                     Montvoisin                                                                              (La
                                            Voisin)and                                                     La                                                      DameVigoreux.                                                                  Duringthe                                                                          courseof
                                          the                                            trial,severalhundredsofthehighestcour
                                        tiersofKing LouisXIVwereimplicatedinthe
                                      poisoningscandal.Theaffairdegeneratedintoa
                                    searchforheresyandwitchcraft,andeventually
                                  CatholicPriestsDavot, Gerard,Deshayes,Cotton,
                                Tournet,Guibourg andMariettewere alsodrawnin,
                              accused ofperforming theBlackMass. Evidencewas
                            collectedto showthat Madamede Montespan(Louis'
                          former mistress)attempted to poisonLouis andhis
                        new mistress, andwas the leader ofthe Satanic
                      cult. In all, 319 peoplewere arrested and 104
                    sentenced: 36 to death,4 to slavery in the gal
                  leys, 34 to banishmentand 30 acquitted. In 1709
                Louis attempted to destroy the records of the
            affair, but failed;

          1684               Alice Molland was the last person executed as a
                            witch in England (at Exeter);

                                                                            1654

          1689               Cotton Mather (New England) publishes "Memorable
                                              Providences                                                       Relating                                                             to                                                             Witchcraft                                                                     and                                                                      Possessions"
                            supporting belief in witchcraft;

          1692               Salem witch trials: 19 hung and more than 100
                                              jailed;                                                    thelast                                                          personexecutedin                                                                         theUSA                                                                              for
                           witchcraft;

          1727               last execution in Scotland for witchcraft;

          1731               last trial for witchcraft in England: Jane Wenham,
                           who was convicted, then pardoned and released;

          1736               the repeal of the statutes against witchcraft of
                                              Mary                                                 Queen                                                     of                                                      Scots(1562),                                                                 Elizabeth                                                                         I                                                                         (1563)                                                                              and
                                            JamesI                                                 &VI(1604):                                                          replacedwith                                                                     astatutewhich
                                          statedthat,"no                                                       prosecution,suitor                                                                        proceeding
                                        shallbe commencedorcarriedoutagainstany
                                      personorpersonsforwitchcraft,                                                                  sorcery,inchant
                                    ment (sic),orconjuration."Itprovided forthe
                                  prosecutionof thosepretendingtopossessmagical
                     powers, but it denied reality to those powers;

          1745               last execution in France for witchcraft;

          1775               last execution in Germany for witchcraft;

          1829               Lamothe-Langan fabricated and published documents
                                              represented                                                        to                                                         berecords                                                                 of                                                                  trialsof                                                                         witches                                                                               in
                                            Toulouse                                                   andCarcassonne,                                                                 probably                                                                        in                                                                         an                                                                          attempt                                                                                to
                                            provethe                                                   continuingexistenceof                                                                       theworship                                                                                of
                          the old religion;

          1830               in "Letters on Demonology and Witchcraft" Sir
                                              Walter                                                   Scott                                                       argues                                                            thatalleged                                                                      witches                                                                            had                                                                              been
                           misunderstood and mistreated;

          1862               Jules Michelet argues in his book "La Sorcerie"
                                              that                                                 witchcraftwas                                                             aprotest                                                                    bymedieval                                                                             serfs
                           against a crushing social order;

          1865               Pope Pius X again attacked secret societies,claim
                                              ing                                                that                                                  Freemasonry                                                            was                                                              anti-Christian,                                                                            satanic,
                           and derived from paganism;

          1899               publication of Aradia: Gospel of the Witches by
                            Leland;

          1928               first English translation of the Malleus Malefic
                            arum (tr Summers);

          1951               repeal of the 1736 Witchcraft Act with the Fraud
                            ulent Mediums Act;

          1963               demand made for reinstatement of the Witchcraft
                                              Laws                                                 in                                                  England                                                        following                                                                desecration                                                                          of                                                                           churches
                           and graveyards;

                                                                            1655

          1966               the Index (of prohibited books) abolished;

          1991               Anti-occult amendment to the Criminal Justice Bill
                           had its third reading in Parliament. Presented by
                                                Geoffrey                                                     Dickens,                                                           this                                                             prescribed                                                                     imprisonment                                                                               for
                                            not                                              morethan                                                     five                                                        yearsagainst                                                                   one                                                                     who,"permits,
                                          entices                                                orencourages                                                           aminorto                                                                  participatein,                                                                               or
                                        bepresentataceremonyorotheractivityofany
                                      kindspecifiedinsub-section3...".Subsection3
                                    says:"Theceremoniesoractivitiestowhichthis
                                  sectionappliesare thoseof,orassociated with,
                                Satanism andotherdevilworshipping, blackmagic,
                              witchcraft, oranyactivity towhich Section1 of
                   the Fraudulent Mediums Act (1951) applies.

                                                The                                                  Bill                                                     was                                                       rejected                                                              for                                                                a                                                                number                                                                     of                                                                      reasons,                                                                             not
          least because it made newspaper/magazine editors culpable if
          minors should read the astrology column!

                                                                            1656

                      HISTORY OF WICCA IN ENGLAND: 1939 - present day

          This talk  was given  by Julia Phillips  at the  Wiccan Conference  in
          Canberra, 1991.  It is  mainly about  the early days  of the  Wicca in
          England;  specifically what  we  now call  Gardnerian and  Alexandrian
          traditions. The text remains  "as given", so please remember  when you
          read  it that  it was  never intended  to be  "read", but  "heard" and
          debated.

          Text begins:

          There are three main strands I intend to examine: one, Gardner's claim
          of  traditional  initiation,  and  its  subsequent  development;  two,
          magical  traditions to which Gardner would have had access; and three,
          literary sources.

          As  we look at  these three main  threads, it is important  to bear in
          mind  that Gardner was 55 years old at the time of his claimed initia-
          tion; that  he had  spent many  years in Malaya,  and had  an enormous
          interest in magic, Folklore  and Mythology.  By the  time he published
          High  Magic's Aid, he was 65, and  75 when "The Meaning of Witchcraft"
          appeared. He died in 1964, at the age of 80.

          Gardner was born in 1884,  and spent most of his working adult life in
          Malaya. He  retired, and  returned to  the UK in  1936. He  joined the
          Folklore  Society,  and in  June 1938,  also  joined the  newly opened
          Rosicrucian  Theatre at  Christchurch  where it  is  said he  met  Old
          Dorothy Clutterbuck.

          I chose 1939 as my arbitrary starting point as  that was the year that
          Gerald  Gardner claims he was initiated by Old Dorothy into a practis-
          ing coven  of the  Old Religion, that  met in the  New Forest  area of
          Britain. In his own words,

          "I realised that I had stumbled upon something interesting;  but I was
          half-initiated before the  word, "Wica" which they used  hit me like a
          thunderbolt, and I  knew where I was, and that  the Old Religion still
          existed. And so I found myself in the Circle, and there took the usual
          oath of  secrecy, which bound me  not to reveal certain  things." This
          quote is taken from The Meaning of Witchcraft,  which was published in
          1959.

          It is interesting that in this  quote, Gardner spells Wicca with  only
          one  "c"; in the earlier  "Witchcraft Today" (1954)  and "High Magic's
          Aid"  (1949), the word Wicca is not  even used. His own derivation for
          the word, given in "The Meaning of Witchcraft", is as follows:

          "As they  (the Dane and Saxon  invaders of England) had  no witches of
          their own they had no special name for them; however, they made one up
          from "wig" an idol,  and "laer", learning, "wiglaer" which  they shor-
          tened into "Wicca".

          "It  is a curious fact  that when the  witches became English-speaking
          they adopted their Saxon name, "Wica"."

                                                                            1657

          In  "An ABC of Witchcraft Past  and Present", Doreen Valiente does not
          have  an entry for Wicca, but when discussing Witchcraft, does mention
          the Saxon derivation from the word Wicca or Wicce. In the more recent-
          ly  published The  Rebirth Of  Witchcraft, however,  she rejects  this
          Saxon  theory in favour of  Prof. Russell's derivation  from the Indo-
          European root "Weik", which relates to things connected with magic and
          religion.

          Doreen  Valiente  strongly  supports Gardner's  claim  of  traditional
          initiation,  and published the  results of  her successful  attempt to
          prove  the existence  of Dorothy  Clutterbuck in  an appendix  to "The
          Witches' Way" by Janet and Stewart Farrar. It is a marvellous piece of
          investigation, but  proving that Old  Dorothy existed does  nothing to
          support Gardner's claims that she initiated him.

          In  his book, "Ritual Magic  in England", occultist  Francis King does
          offer some anecdotal evidence in support of Gardner's claims. However,
          it is  only fair  to point  out that  in the  same book,  he virtually
          accuses  Moina Mathers of murder,  based upon a  misunderstanding of a
          story told by Dion Fortune! With that caveat, I'll recount the tale in
          full:

          King  relates that in 1953, he became acquainted with Louis Wilkinson,
          who  wrote under  the pen-name  of Louis  Marlow, and  had contributed
          essays to Crowley's Equinox. He later became one of Crowley's literary
          executors. King  says that  in conversation,  Wilkinson told him  that
          Crowley  had  claimed to  have been  offered  initiation into  a witch
          coven, but that he refused, as he didn't want to be bossed around by a
          bunch of women. (This story is well-known, and could have been picked
          up anywhere.)

          Wilkinson  then  proceeded to  tell King  that  he had  himself become
          friendly with members of a coven operating in the New Forest area, and
          he  thought that whilst it was  possible that they derived their exis-
          tence from Murray's "Witch Cult in Western Europe", he felt that  they
          were rather older.

          King  draws the obvious conclusion;  that these witches  were the very
          same as those who initiated Gardner. King claims that the conversation
          with  Wilkinson took place in 1953, although "Ritual Magic in England"
          was  not published - or  presumably written -  until 1970. However, on
          September 27 1952, "Illustrated" magazine published a feature by Allen
          Andrews, which included details  of a working by, "the  Southern Coven
          of British Witches", where 17 men and women met in the New Forest
          to  repel an  invasion  by Hitler.  Wilkinson  had told  King of  this
          working  during their conversation,  which King  believes to  be proof
          that  such a  coven existed;  there are  some  differences in  the two
          stories, and so it is possible that two sources are reporting the same
          event,  but  as Wilkinson's  conversation  with  King came  after  the
          magazine article, we shall never know.

          In the recently  published "Crafting  the Art of  Magic", Aidan  Kelly
          uses this  same source to "prove" (and I use  the word advisedly - the
          book "proves" nothing") that Gardner, Dorothy, et al created Wicca one
          night following a social get together!  Of one thing we can be certain
          though: whatever its origin, modern Wicca derives from Gardner.  There
          may  of course be other  traditional, hereditary witches,  but even if
          they are genuine, then it  is unlikely that they would have  been able
          to "go public" had it not been for Gardner.

                                                                            1658

          There have been many  claims of "hereditary" origin (other  than Gard-
          ner's  own!) One of the most famous post-Gardner claimants to "heredi-
          tary" status  was actress Ruth Wynn-Owen, who fooled many people for a
          very  long time before being exposed. Roy  Bowers, who used the pseud-
          onym  Robert  Cochrane, was  another:  Doreen  Valiente describes  her
          association  with him in "The Rebirth of Witchcraft", and The Roebuck,
          which is still  active in the  USA today, derives directly  from Coch-
          rane, via Joe Wilson.  "Witchcraft: A Tradition Renewed" by  Evan John
          Jones with Doreen Valiente describes a tradition derived from Robert
          Cochrane.  Alex Sanders, of  course is another  who claimed hereditary
          lineage,  and like Cochrane, deserves  his own place  in this history,
          and we'll get to both of them later.

          Many people have been suspicious of Gardner's claims, and have accused
          him of making the  whole thing up. They  suggest that the Wicca is  no
          more than  the fantasy of an  old man coloured by  a romantic imagina-
          tion. One particularly  virulent attack upon Gardner came from Charles
          Cardell, writing under the pseudonym of Rex Nemorensis.

          One of Gardner's initiates who is still active in the  Wicca today has
          an interesting tale to tell about Cardell, whom he knew:

          "Cardell claimed  to be a  Witch, but  from a  different tradition  to
          Gardner's.  Cardell was  a  psychopathic rat,  with malevolent  intent
          toward all  and sundry. He managed  to get a woman  called Olive Green
          (Florannis) into Gardner's coven, and told her to copy out the Book of
          Shadows so  that Cardell could  publish it,  and destroy Gardner.   He
          also contacted  a London paper, and told them when and where the coven
          meetings were held, and of course the paper got quite a scoop. Cardell
          led people in the coven to believe that it was Doreen Valiente who had
          informed on them.

          Doreen had just  left Gardner in a bit of a huff after a disagreement;
          another coven member, Ned Grove,  left with her.  Anyway, the  day the
          paper printed the  exposure, Cardell sent  Gardner a telegram  saying,
          "Remember  Ameth tonight". (Ameth was  Doreen's Craft name,  and as it
          has now been published, I see no reason not to use it here)."

          My  informant also said that  Olive Green was  associated with Michael
          Houghton, owner of  Atlantis book shop  in Museum Street, who  was the
          publisher  of  High Magic's  Aid. Through  this association,  she also
          encountered  Kenneth Grant of the OTO,  although their association was
          not friendly.

          Cecil Williamson, the original  owner of the witchcraft museum  on the
          Isle of Man, and present owner of the Witchcraft Museum in  Boscastle,
          has also published a number of articles where he states quite categor-
          ically that Gardner was  an utter fraud; but, he offers only anecdotes
          to support these allegations.

          Although Gardner  claimed his initiation  occurred in  1939, we  don't
          really hear anything about him until 1949, when "High Magic's Aid" was
          published by Michael Houghton.

                                                                            1659

          This book has very  strong Solomonic leanings, but like  Gardner's own
          religious  beliefs, combined the more natural forms of magic with high
          ceremonial. In his introduction  to the book, Gardner says  that: "The
          Magical rituals are authentic, party from the Key of Solomon (MacGreg-
          or Mathers' translation)  and partly  from magical MSS  in my  posses-
          sion)." Gardner did indeed have a large collection of MSS, which
          passed with  the rest of  his goods  to Ripleys in  Toronto after  his
          death.

          Scire (pseudonym) was  the name Gardner took as a  member of Crowley's
          branch of the OTO; although it is generally agreed that his membership
          was  purely  nominal, he  was certainly  in  contact with  people like
          Kenneth  Grant and  Madeline Montalban  (founder of  the Order  of the
          Morning Star).

          Gardner was given  his OTO degree and Charter by  Aleister Crowley, to
          whom he was introduced in 1946 by Arnold Crowther.  As Crowley died in
          1947, their association was not long-lived, but Crowther confirms that
          the two men enjoyed each other's company.

          So, after that brief introduction  we can have a look at  the first of
          the strands I mentioned.

          In 1888, the  Hermetic Order of the Golden Dawn  was born, beginning a
          renaissance  of interest  in  the occult  that  has continued  to  the
          present day. It is impossible to overstate the importance of the GD to
          modern occultists; not only in its  rituals, but also in its personal-
          ities; and of course, through making available a  large body of occult
          lore  that would otherwise have remained unknown, or hidden in obscur-
          ity.

          I  will be  looking at this  body of  occult lore  with other literary
          influences  later, and will here  concentrate on the  rituals and per-
          sonalities that have influenced Wicca.

          We cannot  look at the  GD in isolation  from its  own origins. It  is
          descended from a myriad  of esoteric traditions including Rosicrucian-
          ism, Theosophy, and Freemasonry. The latter  in its own right, as well
          as via  the  SRIA -  a scholarly  and ceremonial  association open  to
          Master Masons only.

          Whether  the German Lodge or  Fraulein Sprengel actually  existed is a
          matter still  under debate; but either  in fact or in  spirit, this is
          the source for the  "Cypher Manuscripts" which were used to  found the
          Isis-Urania Lodge in 1888.

          As I'm sure everyone  knows, Isis-Urania was founded by  Dr Wynn-West-
          cott,  Dr  Woodman, and  MacGregor Mathers.  Not  only were  all three
          Master  Masons; Wynn-Westcott  and Mathers  were also  members of  the
          Theosophical  Society. The most important thing though is the fact the
          these three men were a ruling triumvirate that managed the  affairs of
          the SRIA. This is  important, for the SRIA included  Hargrave Jennings
          in its membership, and Jennings is reputed to have been involved with
          a  Pagan group at the end of  the 19th century, which drew its inspir-
          ation from Apuleius - The Golden Ass.

                                                                            1660

          But back to the GD - whether the Cypher  Manuscripts actually existed,
          or  Wynn-Westcott manufactured  them  is now  irrelevant; Mathers  was
          commissioned to write-up the  rituals into a workable shape,  and thus
          the Golden Dawn was born.

          Members  of the Isis-Urania Lodge at various times also included Allan
          Bennett, Moina  Mathers, Aleister Crowley, Florence  Farr, Maud Gonne,
          Annie Horniman, Arthur  Machen, "Fiona Macleod",  Arthur Waite and  WB
          Yeats.  Also associated  were Lady  Gregory, and  G W Russell,  or AE,
          whose "The Candle of Vision" was  included in the bibliography of "The
          Meaning of Witchcraft". The literary and Celtic influences within  the
          GD were immense.

          From  the  Isis-Urania  Lodge sprang  all  the  others, including  the
          so-called Dissident  Orders derived through  Crowley. It is  this line
          that some  commentators trace to modern  Wicca, so it is  the one upon
          which we will concentrate.

          Aleister  Crowley  was  initiated  into the  Isis-Urania  Lodge  on 18
          November  1898. As  you most probably  know, Crowley  later quarrelled
          with MacGregor Mathers, and in 1903 began to create his own Order, the
          Argenteum  Astrum, or Silver Star. In 1912, Crowley was initiated into
          the OTO, and in 1921, succeeded Theodor Reuss as its Chief.

          According to  Arnold Crowther's account, it was in 1946, a year before
          Crowley's  death, that  Crowley gave  Gardner an  OTO  Charter. Ithell
          Colquhoun says only that it occurred  in the 1940s, and further states
          that  Gardner introduced material from the OTO, and less directly from
          the GD, into "...the lore of his covens".

          As  Doreen Valiente also admits, "Indeed, the influence of Crowley was
          very  apparent throughout  the (Wiccan)  rituals.". This,  Gardner ex-
          plained to her, was because the rituals he received from Old Dorothy's
          coven were  very fragmentary, and  in order to make  them workable, he
          had to supplement them with other material.

          To  give an example of some  of the lines by  Crowley which are rather
          familiar to modern Wiccans:

          I  give unimaginable  joys on  earth; certainty,  not faith,  while in
          life,  upon death; peace unutterable,  rest, ecstasy; nor  do I demand
          aught in sacrifice.

          I am Life, and the giver of Life, yet therefore is the knowledge of me
          the knowledge of death.

          And of course, the Gnostic Mass has been immensely influential.

          Not only poetry, but also magical practices in Wicca are often derived
          from GD sources. For example:

          the way  of casting  the circle:  that  is, the  visualisation of  the
          circle, and the  pentagrams at the quarters,  are both based  upon the
          standard GD Pentagram Ritual;

                                                                            1661

          both the  concept and word  "Watchtowers" are of course  from the Eno-
          chian system  of Magic, passed to  Wicca via the GD  (although I would
          like  to make  it very  clear  that their  use within  Wicca bears  no
          relation  to the use  within Enochia -  the only similarity  is in the
          name);

          the  Elements and  colours generally  attributed  to the  Quarters are
          those of the GD;

          the  weapons and their attributions  are a combination  of GD, Crowley
          and Key of Solomon.

          In "Witchcraft Today",  Gardner says, "The people  who certainly would
          have had the knowledge and  ability to invent (the Wiccan  rites) were
          the people who formed the Order of the Golden Dawn about seventy years
          ago...".

          The GD is  not the only influence upon Gardner;  Freemasonry has had a
          tremendous  impact upon the Wicca. Not only were the three founders of
          Isis-Urania  Temple Masons, so too were Crowley and Waite; Gardner and
          at least  one member of the  first coven (Daffo) were  both Co-Masons.
          Gardner was also  a friend of JSM Ward, who had  published a number of
          books about Masonry.

          Doreen describes Ward as a "leading Mason", but Francis King says only
          that Ward was, "a bogus Bishop... who had written some  quite good but
          far-fetched books on masonry, and who ran a peculiar religious-cum-oc-
          cult  community called The  Abbey of Christ the  King..."  Whether the
          books were far-fetched  or not, we  can assume that  some of the  many
          similarities  between Wicca and Masonry are in some ways due to Ward's
          influence.

          Some of these include:

          The Three Degrees
          The Craft
          So Mote It Be
          The Challenge
          Properly Prepared
          The 1st Degree Oath (in part)
          Presentation of the Working Tools at 1st degree

          and so on.

          It seems to me quite clear that even if Gardner received a traditional
          set  of  rituals from  his coven,  they  must have  been exceptionally
          sparse,  as the  concepts that  we know  of  as Wicca  today certainly
          derive from ceremonial magic  and Freemasonry to a very  great extent.
          Indeed, Gardner always claimed that they were sparse.

          It could  be argued  that all  derive from a  common source.  That the
          appearance  of a phrase, or technique in one tradition does not autom-
          atically  suggest that its appearance elsewhere means that the one was
          taken  from the  other. However,  Gardner admits  his sources  in many
          cases, and Doreen confirms them  in others, so I  think it is safe  to
          presume  that the rituals and  philosophy used by  Wicca descends from
          the traditions of Freemasonry and Ceremonial magic, rather than from a
          single  common source.  However,  as Hudson  Frew  points out  in  his
          commentary upon Aidan  Kelly's book, the  phenomena of the  techniques

                                                                            1662

          and practices  of ceremonial  magic influencing  folk magic  and trad-
          itions is widely recognised by anthropologists, and certainly does not
          indicate plagiarism.  And of course there are  many traditional witch-
          craft aspects in the Wicca.

          We have looked at the development of the magical orders which resulted
          from  the British occult  revival of the 19th  and 20th centuries, and
          now we can see where this  ties in with Wicca, and Gardner's claim  of
          traditional initiation.

          I have here a "family  tree" of the main branches of British Wicca. It
          is by no means exhaustive, and is intended to provide  an outline, not
          a definitive history! I have included my own coven  lines and develop-
          ment as an  indication of the kind of  "cross-over" of tradition which
          often occurs,  not to suggest that  these are the  only active groups!
          Also,  it would  not be  ethical for  me to  include details  of other
          covens.

          We have  two possible  "hereditary" sources  to the  Gardnerian Craft:
          one, the Horsa Coven of Old Dorothy, and two, the Cumbrian Group which
          Rae  Bone claims to have  been initiated into  before meeting Gardner.
          (NB: Doreen Valiente  says that the Horsa Coven is  not connected with
          Old Dorothy, but is  another group entirely.) There is  also sometimes
          mention of a St Alban's  group that pre-dates Gardner, but as far as I
          know, this is mistaken. The St Albans group was Gardner's own group,
          which as far as research confirms, did not pre-date him.

          To return  to Rae Bone: she was one of  Gardner's HPSs, and her "line"
          has been immensely important to the modern Wicca;  she was featured in
          the  magazine series,  "Man Myth and  Magic" if  anyone has  a copy of
          that.

          In her heyday  she ran two  covens: one in  Cumbria, and one in  South
          London. Rae is  still alive, and lives  in Cumbria, although her  last
          coven  moved  to New  Zealand many  years ago,  and  she is  no longer
          active. No-one has ever been able to trace the coven in New Zealand.

          At  this point, I will just mention  George Pickingill, although he is
          not shown on the tree, as I think it extremely dubious that he had any
          connection with Gardner, or any other modern Wiccan.

          Pickingill died  in 1909, whilst  Gardner was still  in Malaya.   Eric
          Maple  is largely  responsible  for the  beginnings of  the Pickingill
          myth,  which  were expanded  by Bill  Liddell  (Lugh) writing  in "The
          Wiccan" and "The Cauldron" throughout the 1970s. Mike Howard still has
          some of  Liddell's material which  he has never published,  and I have
          yet to  meet anyone  within the British  Craft who  gives credence  to
          Liddell's claims.

          In the  book, "The Dark  World of  Witches", published in  1962, Maple
          tells of a number of village wise  women and cunning men, one of  whom
          is George Pickingill.  There is a  photograph included of  an old  man
          with a stick, holding a hat, which Maple describes as Pickingill. This
          photograph has subsequently been re-used many times in  books about
          witchcraft and Wicca.

                                                                            1663

          Issue number 31  of "Insight"  Magazine, dated July  1984, contains  a
          very interesting letter from John Pope:

          "The photograph purporting to  be Old George Pickingill  is in fact  a
          photo of Alf Cavill, a station porter at Ellstree, taken  in the early
          1960s.  Alf is  now dead, but  he was  no witch, and  laughed over the
          photograph when he saw it."

          A  very respected  Craft authority  has told  me that he  believes the
          photo, which  is in his possession,  to be of Pickingill,  but like so
          much  to do with Craft history, there  is no definitive answer to this
          one.

          Many claims were  made by  Liddell; some  obviously from  cloud-cuckoo
          land, others  which could,  by a  stretch of  the imagination, be  ac-
          cepted.  The very  idea of  Pickingill,  an illiterate  farm labourer,
          co-ordinating and supervising nine covens across the breadth of the UK
          is staggering. To accept - as Liddell avers - that he had the likes of
          Alan Bennett and Aleister  Crowley as his pupils bends  credulity even
          further.

          The infamous  photograph which  Liddell claims shows  Crowley, Bennett
          and  Pickingill  together  has conveniently  disappeared,  and  no-one
          admits to ever having seen it. Like most of Liddell's claims,  nothing
          has ever been  substantiated, and  when pushed, he  retreats into  the
          time  honoured favourite  of, "I  can't reveal  that -  you're  not an
          initiate"!

          But to  return to the family  tree: the names of  Doreen Valiente, Pat
          and Arnold Crowther, Lois Bourne (Hemmings), Jack Bracelin and Monique
          Wilson will probably be the most familiar to you.

          Jack  Bracelin is the author of  Gardner's biography, "Gerald Gardner,
          Witch",  (published 1960) now  out of print,  although still available
          2nd  hand, and  in libraries.  (In  Crafting the  Art of  Magic, Kelly
          claims that  this book was actually written by Idries Shah, and simply
          published under  Bracelin's  name. As  with every  other claim,  Kelly
          offers no evidence of this)

          I have seen a copy of Bracelin's Book of Shadows, which it  is claimed
          dates  from 1949, although in  The Rebirth Of  Witchcraft, Doreen says
          that Bracelin was  a "relative newcomer" in the mid-1950s. I have also
          been  told by two different sources that Bracelin helped Gardner write
          "The Laws". In The  Rebirth Of Witchcraft, Doreen states that  she did
          not see The  Laws until the  mid 1950s, when  she and her partner  Ned
          Grove accused Gardner of concocting them in order to re-assert control
          over the coven. As Bracelin was in the Gardner camp during the breakup
          of the group, it seems reasonable that he did in fact help with  their
          composition.  (NB:  Alex Sanders  increased the number  of "The  Laws"
          much  later -  these appeared in  June Johns'  book, "The  King of the
          Witches")

                                                                            1664

          Although Doreen claims that the reason for the coven  break-up was the
          fact that Gardner and Bracelin were publicity crazy, there was another
          reason, which  was the  instatement  of a  new  lady into  the  coven,
          effectively replacing Doreen as  HPS. This is also the main reason for
          Gerald's  Law which states that the HPS will, "...gracefully retire in
          favour  of a younger  woman, should the  coven so  decide in council."
          Needless to  say, Doreen was not  impressed, and she and  Ned left the
          coven under  very acrimonious  circumstances. It  was quite some  time
          before Doreen had contact with Gardner again, and they never quite
          regained the degree of friendship that had previously existed.

          Monique  and Campbell  Wilson  are infamous,  rather  than famous,  as
          Gardner's heirs  who sold  off his  magical equipment  and possessions
          after his death, to Ripleys in the USA.

          Monique was the last of his  Priestesses, and many Wiccans today still
          spit  when her  name is  mentioned. Pat  Crowther was  rather scathing
          about her recently in an interview, and in The Rebirth  Of Witchcraft,
          although  Doreen tells of the sale of Gardner's magical possessions to
          Ripleys, she doesn't  ever mention the Wilsons by name. In effect, the
          Craft closed ranks against them, and they became outcasts.

          Eventually, in the face of such opposition they had to sell the Museum
          in Castletown, and  they moved  to Torremolinos, where  they bought  a
          cafe. Monique died nine years after selling the Museum. It is rumoured
          that Campbell Wilson  moved to the  USA, and met  with a car  accident
          there:  this is only  hearsay though -  I really do  not know for sure
          what happened to him.

          However, Monique was influential in a way that even she could not have
          imagined, when in 1964 or  5 she initiated Ray Buckland, who  with his
          wife Rosemary (later divorced),  was very influential in  the develop-
          ment of the Wicca in the USA.

          Fortunately,  Richard and  Tamarra James  managed to  buy the  bulk of
          Gardner's collection back from  Ripleys in 1987, for the  princely sum
          of US$40,000, and it is  now back within the Craft, and  available for
          initiates to consult and view.

          D and  C S. are probably completely anonymous, and  if it were not for
          the fact that C initiated Robert  Cochrane (briefly mentioned earlier)
          they would probably stay that way!

          Cochrane's  origins  are obscure,  but I  have been  told that  he was
          initiated into the Gardnerian tradition by C S, and met Doreen Valien-
          te through a mutual acquaintance in 1964. When he met Doreen, however,
          he  claimed to  be a hereditary  witch, from a  different tradition to
          Gardner's,  and as Doreen confirms, was contemptuous of what he called
          "Gardnerian" witches.   Indeed,  Doreen believes  he coined  the term,
          "Gardnerian".

          Doreen said she was completely  taken in by Cochrane and for  a while,
          worked with  him and  the "Clan  of Tubal-Cain"  as  he described  his
          tradition,  which was  also known  as "The  Royal Windsor  Cuveen", or
          1734.

          The  figures "1734" have an interesting history. Doreen gives a rather
          strange  account of them in  The Rebirth Of  Witchcraft, which contra-

                                                                            1665

          dicts what Cochrane himself describes in a letter to Joe Wilson, dated
          "12th Night 1966", where he says,

          "...the  order of  1734 is not  a date of  an event but  a grouping of
          numerals that mean something to a witch.

          "One that becomes  seven states of wisdom - the  Goddess of the Cauld-
          ron. Three  that are the Queens of the Elements - fire belonging alone
          to Man, and the Blacksmith God. Four that are Queens of the Wind Gods.

          "The Jewish orthodoxy  believe that  whomever knows the  Holy and  Un-
          speakable name of God has absolute power over the world  of form. Very
          briefly,  the name of God spoken  as Tetragrammaton ... breaks down in
          Hebrew  to the letters  YHVH, or the  Adam Kadmon (The  Heavenly Man).
          Adam Kadmon is a composite of all Archangels - in other words a poetic
          statement of the names of the Elements.

          "So  what the Jew  and the  Witch believe alike,  is that  the man who
          discovers the secret of the Elements controls the physical world. 1734
          is the witch way of saying YHVH." (Cochrane, 1966)

          Although  Doreen says that Cochrane's group was small, it still proved
          to be remarkably influential.  As well as Cochrane and his  wife (whom
          Doreen refers to as "Jean") and Doreen herself, there  were others who
          are  well-known today, and  a man called  Ronald White, who  very much
          wanted to  bring about a new  age in England, with the  return of King
          Arthur.

          In The Rebirth Of Witchcraft, Doreen elaborates upon the circumstances
          surrounding the death of Cochrane: the bald facts are that  he died at
          the Summer Solstice of  1966 of an overdose. Craft  tradition believes
          that he became in fact, and of  his own choice, the male ritual sacri-
          fice which is sometimes symbolically enacted at the height of Summer.

          The Royal Windsor  Cuveen disbanded  after Cochrane died,  only to  be
          re-born from  the ashes at  Samhain that year  under a new  name - The
          Regency. All  of its early members were from the Royal Windsor Cuveen,
          and they were under the leadership of Ronald White. The Regency proved
          to be  of great importance to  the development of the  Wicca, although
          its  existence was kept  a fairly close secret,  and even today, there
          are relatively few people who have ever heard of it.

          Meetings were held in North London,  at a place called Queens Wood. As
          well as Ron White  and Doreen Valiente, members included  "John Math",
          founder  of the Witchcraft Research Association in 1964, and editor of
          Pentagram magazine, and the founder of the Pagan Movement, Tony Kelly.
          At  its height, there  were frequently more  than 40 in  attendance at
          rites, which tended to be of the dramatic, pagan kind rather than the
          ceremonial  associated with  high ritual  magic. The  Regency operated
          fairly consistently for over twelve years, finally disbanding in 1978.
          The Membership roll reads like a who's who of the  British Wicca! Some
          of the rites  have been incorporated  into modern Wiccan rituals  - in
          fact, one  was used at  the Pan European  Wiccan Conference 1991  with
          very great success.

          Moving back over to Rae Bone's line, there are a number of influential
          people  here,  mainly through  her  initiates, Madge  and  Arthur, who
          probably take the award for the most prolific pair in Wiccandom!  Rae,
          although  initiated by Gardner, does of course also claim a hereditary
          status in her own right.

                                                                            1666

          Madge and Arthur's initiates include:

          John and Jean Score

          John Score  was the partner  of Michael Houghton  (mentioned earlier),
          and the founder of the Pagan Federation, which is very active today.

          Houghton died  under very  mysterious circumstances, which  is briefly
          mentioned  in  "The Sword  of Wisdom"  by  Ithell Colquhoun.  My Craft
          source told me that this was  actually a ritual that went badly wrong,
          and Houghton ended up on the wrong end of some fairly potent energies.

          There  is an  interesting anecdote  about Houghton  in The  Rebirth Of
          Withcraft, which is taken  from "Nightside of Eden" by  Kenneth Grant,
          and  agrees in some  respect to a  similar story that  I was told some
          years ago. Doreen suggests in The Rebirth Of Witchcraft that the story
          may relate to a magical working  involving Kenneth Grant and his wife,
          Gardner, Dolores  North (Madeline  Montalban), and an  un-named witch,
          who was probably Olive Green.

          They were all to perform a  ritual together, supposedly to contact  an
          extra-terrestrial being. The material  basis for the rite, which  took
          place in 1949, was a drawing by AO Spare.

          Apparently soon after the rite commenced, a nearby bookseller (Michael
          Houghton)  turned  up and  interrupted  proceedings.  On hearing  that
          Kenneth Grant was within,  he declined to enter, and wandered off. The
          rite was disrupted, and the story goes that everyone just went home.

          Kenneth Grant claims  that as  a result of  disturbing their  working,
          Houghton's  marriage broke  up, and  that Houghton died  in mysterious
          circumstances. In fact, the Houghton divorce was a cause celebre, with
          her suing  him for cruelty because  he boasted of being  a Sagittarian
          while sneering at her because she was only a dingy old Capricorn!

          The interrupted ritual  could well  have taken place.  Madeline had  a
          flat  near to  Atlantis (Houghton's  shop), and  would certainly  have
          known  both Grant and  Houghton. I know  for a fact  that Madeline was
          acquainted with Gerald, although her opinion of both him and the Wicca
          was  rather poor. One  of Madeline's older  students told  me that she
          thought Gardner rather  a fraud, and  ritually inept. She  also had  a
          very low opinion of Wiccans, and refused to allow her own students to
          participate in Wiccan rites. The reason  for this lies in an  anecdote
          which  Doreen doesn't relate: the  story goes that  Madeline agreed to
          participate in a rite  with Gerald, which turned out to  involve Made-
          line being tied  up and tickled with a feather  duster! The great lady
          was not amused.

          Prudence Jones

          Prudence was for many years the president of the Pagan Federation, and
          editor  of its  newsletter. She  inherited her  role from  John Score,
          after he passed away. With Nigel Pennick, Prudence also runs the Pagan
          Anti-Defamation League (PADL), and is an active astrologer and therap-
          ist. She  has edited a book  on astrology, and with  Caitlin Matthews,
          edited "Voices from  the Circle",  published by Aquarian  Press.   Al-
          though  Prudence took her degree in Philosophy, her main interests lie
          in the areas of the Grail  and troubadour tales, and she has published
          privately  an excellent essay  on the Grail  and Wicca. She  is also a
          very highly respected astrologer, who lectures extensively in Britain.

                                                                            1667

          Vivianne and Chris Crowley

          Vivianne Crowley,  is author of "Wicca  - The Old Religion  in the New
          Age", and  also secretary of  the Pagan Federation.  She has a  PhD in
          Psychology, and  is perhaps the only  person to have been  a member of
          both a Gardnerian Coven and an Alexandrian one simultaneously!

          Vivianne is very  active at the  moment, and has  initiated people  in
          Germany  (having memorised  the  ritual in  German  - a  language  she
          doesn't speak!), Norway, and - on the astral - Brazil. As a result  of
          her book,  she receives many letters  from people from all  around the
          world, and  organised the  first ever pan-European  Wiccan conference,
          held in Germany 1990. The second conference was held in Britain at the
          June solstice, and the third (1992) in Norway. In 1993, the Conference
          will be in Scotland.

          John and Kathy  (Caitlin) Matthews, are probably well-known  to every-
          one, but  possibly their  Gardnerian initiations  are not such  common
          knowledge.  The story that John  Matthews relates in  "Voices from the
          Circle" is  essentially the one  which he told  the HPS who  initiated
          him.

          Pat and Arnold Crowther

          I have left  Pat and Arnold till last,  as it is from their  line that
          the infamous  Alex Sanders derives! It is no secret anymore that Alex,
          far from being initiated by his grandmother when he was  seven, was in
          fact turned  down by Pat Crowther  in 1961, but was  later accepted by
          one  of her  ex-coven  members, Pat  Kopanski,  and initiated  to  1st
          Degree.

          In "The Rebirth of Witchcraft" Doreen  says that Alex later met  Gard-
          ner, and was allowed to copy from the Book of Shadows; Craft tradition
          is somewhat different!  It has always been  said (even by Alex's  sup-
          porters!) that he pinched what he could from Pat Kopanski before being
          chucked out, and that the main differences between the Alexandrian and
          Gardnerian Books of Shadows occur  where Alex mis-heard, or mis-copied
          something!   There are  certainly significant differences  between the
          two  Books; some parts of  Gardnerian ritual are  quite unknown within
          the Alexandrian  tradition, and the  ritual techniques are  often dif-
          ferent. It is usually very easy to spot whether someone is an Alexand-
          rian, or Gardnerian initiate.

          Alex needed a HPS,  and as we know, chose Maxine Morris  for the role.
          Maxine is a striking Priestess, and made a very good  visual focus for
          the movement which grew in leaps and bounds.

          In  the late  1960s, Alex and  Maxine were prolific  initiators, and a
          number of their initiates have become well known. Some came to Austra-
          lia, and  there are still a number of covens  in the UK today whose HP
          and/or HPS was initiated by Alex or Maxine.

          Alex and Maxine's most famous initiates are almost certainly Janet and
          Stewart  Farrar, who left them in 1971  to form their own coven, first
          in England, then  later, in  Ireland. Through their  books, they  have
          probably had the  most influence  over the direction  that the  modern
          Craft has  taken. Certainly  in  Australia, the  publication of  "What
          Witches  Do" was an absolute  watershed, and with  Janet and Stewart's
          consistent output, their form of Wicca is more likely to become the
          "standard" than any other type.

                                                                            1668

          Since their early days of  undiluted Alexandrianism, they have drifted
          somewhat towards a more Gardnerian approach, and  today, tell everyone
          that there are  no differences  between the two  traditions. In  fact,
          despite the merging that has  been occurring over the last  few years,
          there  are  very distinct  differences  between  the traditions;  some
          merely external, others  of a very  significant difference of  philos-
          ophy.

          Seldiy Bate  was originally  magically trained by  Madeline Montalban,
          and  then took  an Alexandrian  initiation from  Maxine and  Alex. Her
          husband,  Nigel,  was also  initiated by  Maxine,  and they  have been
          "public" witches for  a number of  years now,  often appearing on  TV,
          radio and in the press. Their background in ritual  magic is expressed
          in the type of coven that they  run; a combination of Wicca and Cerem-
          onial Magic.

          In 1971,  Alex and Maxine went their separate ways. David Goddard is a
          Liberal Catholic Priest, and for  many years, he and Maxine worked  in
          the Liberal Catholic faith, and did not  run a coven of any kind. Then
          in  1984, Maxine gathered together  a group again,  and started pract-
          ising a combination of Wicca, Qabalah and Liberal Catholicism. She and
          David separated in 1987, and since then her coven has been exclusively
          Wiccan. In 1989, she  married one of her initiates, Vincent,  and they
          are still running an active coven in London today.

          Alex's history after the split was a little more sordid, with one girl
          he married, Jill,  filling the  gutter press with  stories about  Alex
          being homosexual, and defrauding her of  all her money to spend on his
          boyfriends. Sally Taylor was  initiated by Maxine and David,  but then
          transferred to Alex.  She was trained by him, and then started her own
          group.

          I'd now like to focus upon the last of the strands which I believe has
          been influential upon the birth and development  of Wicca; that of the
          literary  traditions  and sources  to  which  Gardner  would have  had
          access.  To a  certain extent  these are  contiguous with  the magical
          traditions described  earlier, as  nowhere is  it ever  suggested that
          Gardner  did in fact ever work  in a magical Lodge,  so we must assume
          that  his knowledge came from the written  form of the rites, not from
          the actual practise of them.

          From  reading  Gardner's books,  it  is quite  apparent  that Margaret
          Murray had  a tremendous impact  upon him. Her  book, "The God  of the
          Witches"  was published  in 1933,  and  twelve years  previously, "The
          Witch Cult in Western  Europe" had appeared. "The God of  the Witches"
          has been tremendously influential on a number of people, and certainly
          inspired Gardner.

          In  fact, "Witchcraft Today", published by Gardner in 1954 contained a
          foreword by Margaret Murray. At this time, remember, Murray's work was
          still taken seriously, and she remained the contributor on the subject
          of witchcraft for the Encyclopedia Britannica for a number of years.

                                                                            1669

          Now  of course  her work  has been  largely discredited,  although she
          remains  a source  of  inspiration,  if  not historical  accuracy.  In
          Gardner's day, the idea of a  continuing worship of the old pagan gods
          would have been a staggering  theory, and in the second article  in my
          series about Murray (published in The Cauldron), I made the point that
          Murray may have had to pretend scientific veracity in order to get her
          work published in  such times. Don't  forget that Dion Fortune  had to
          publish her work privately, as did Gardner with High Magic's Aid.
          Carlo Ginzburg's  excellent book, "Ecstasies", also  supports Murray's
          basic  premise; although of  course he  regrets her  historical decep-
          tions.

          There  were of  course other  sources than  Murray. In  1899, "Aradia:
          Gospel  of  the Witches"  was published.  Most  of Crowley's  work was
          available  during the  pre-  and post-war  years,  as were  the  texts
          written  and translated by  MacGregor Mathers and  Waite. Also readily
          available  were works such  as The Magus, and  of course the classics,
          from which Gardner drew much inspiration.

          Of paramount importance would have been "The White Goddess", by Robert
          Graves,  which is  still  a standard  reference  book on  any  British
          Wiccan's bookshelf. This was published in 1952; three years after High
          Magic's Aid appeared, and  two years before Gardner's  first non-fict-
          ional book  about witchcraft. I would  just like to say  at this point
          that Graves  has taken some very  unfair criticism in  respect of this
          book. The White Goddess was written as a work of  poetry, not history,
          and to criticise it for being historically innaccurate is to miss the
          point. Unfortunately, I agree that some writers have referred to it as
          an "authority", and thus led their readers up the garden path. This is
          not Graves's fault, nor do I believe it was his intention.

          Another book which  has had a profound influence on  many Wiccans, and
          would  undoubtedly  have been  well known  by  Gardner is  "The Golden
          Bough";  although the entire book was written based upon purely secon-
          dary  research, it is an extensive examination of many pagan practices
          from the Ancient World, and  the emphasis of the male  sacrifice could
          certainly have been taken  from here equally as  well as from  Murray.
          Certain of the Gardnerian ritual practices were almost certainly
          derived from The Golden Bough, or from Frazer's own sources.

          In  "Witchcraft  Today"  Gardner mentions  a  number  of authors  when
          speculating where the  Wiccan rites came from. He says that, "The only
          man  I can think  of who  could have invented  the rites  was the late
          Aleister Crowley."

          He continues to say, "The only other man I can think of who
          could have done it is Kipling...". He also mentions that,
          "Hargrave Jennings might have had a hand in them..." and then
          suggests that "Barrat (sic) of The Magus, circa 1800, would
          have had the ability to invent or resurrect the cult."

          It's  possible that these references are something of a damage control
          operation  by Gardner, who, according to Doreen, was not too impressed
          when she kept telling him that  she recognised certain passages in the
          Witch rites! "Witchcraft Today" was published the  year after Doreen's
          initiation, and  perhaps by seeming genuinely interested  in where the
          Rites came from, Gardner thought he might give the appearance of
          innocence of their construction!

                                                                            1670

          As  mentioned  previously, Gardner  also  had  a large  collection  of
          unpublished  MSS, which he used extensively,  and one has only to read
          his books to realise that he was a very well-read man, with wide-rang-
          ing  interests. Exactly  the sort  of man  who would  be able  to draw
          together a set of rituals if required.

          The extensive bibliography to "The Meaning of Witchcraft" published in
          1959, demonstrates this rather well. Gardner includes Magick in Theory
          and  Practice and  The Equinox  of the Gods  by Crowley;  The Mystical
          Qabalah  by Dion Fortune; The Goetia; The White Goddess (Graves); Lady
          Charlotte Guest's  translation of The Mabinogion;  English Folklore by
          Christina Hole; The  Kabbalah Unveiled and  the Abramelin by  Mathers;
          both Margaret Murray's books and Godfrey Leland's Gypsy Sorcery, as
          well as a myriad of classic texts, from Plato to Bede!

          Although this bibliography postdates the creation of Gardnerian Wicca,
          it  certainly indicates from where Gardner draws his inspiration from.
          There  are also  several books  listed which  are either  directly, or
          indirectly, concerned with sex magic, Priapic Cults, or Tantra.

          Hargrave Jenning, mentioned  earlier, wrote a  book called "The  Rosi-
          crucians, their  Rites and Mysteries", which Francis King describes as
          a  book, "concerned  almost  exclusively with  phallicism and  phallic
          images - Jennings saw the penis everywhere."

          As I  mentioned earlier, Hargrave Jennings, a member of the SRIA, also
          belonged to a group, described as a coven, which met  in the Cambridge
          area  in the  1870s, and  performed rituals  based upon  the classical
          traditions - specifically, from  The Golden Ass. There is  no evidence
          to support this,  except that there  are often found  references to  a
          "Cambridge  Coven" linked to Jennings'  name.  Many  of the rituals we
          are  familiar  with today  were of  course  later additions  by Doreen
          Valiente, and  these have  been well  documented by  both her  and the
          Farrars, in a  number of books.   Doreen admits that she  deliberately
          cut much of the poetry by Aleister Crowley, and substituted either her
          own work, or poems from other sources, such as the Carmina Gadelica.

          Of course we can never really know the truth about  the origins of the
          Wicca. Gardner  may have  been an  utter fraud;  he may  have actually
          received  a "Traditional" initiation; or,  as a number  of people have
          suggested, he  may have created  the Wicca  as a result  of a  genuine
          religious experience, drawing upon  his extensive literary and magical
          knowledge to create, or help create, the rites and philosophy.

          What I think we can be fairly certain about is that he was  sincere in
          his belief. If there had been no  more to the whole thing than an  old
          man's  fantasy, then the  Wicca would not  have grown to  be the force
          that it is today, and we would not all be sitting  here in Canberra on
          a Saturday morning!

                                                                            1671

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                                   The Wheel of the Year

              From "The Witches of Oz", by Julia Phillips and Matthew Sandow,
          Sydney,
                                     New South Wales.

               The Wheel of the year is of great significance to Wiccans, and
          is one of the principle keys to understanding the religion.  As we
          said earlier, Wicca sees a profound relationship between humanity
          and the environment.  For a Wiccan, all of nature is a manifesta-
          tion of the divine and so we celebrate the turning seasons as the
          changing faces of our Gods.

               The Wheel of the Year is a continuing cycle of life, death and
          rebirth.  Thus the Wheel reflects both the natural passage of life
          in the world around us, as well as revealing our own connection
          with the greater world.  To a Wiccan, all of creation is divine,
          and by realizing how we are connected to the turning if the seasons
          and to the natural world, we come to a deeper understanding to the
          ways in which we are connected to the God and Goddess. o when we
          celebrate our seasonal rites, we draw the symbolism that we use
          from the natural world and from our own lives, thus attempting to
          unite the essential identity that underlies all things.

               Undoubtedly the significance of the Festivals has changed over
          the centuries, and it is very difficult for us today to imagine the
          joy and relief that must have accompanied the successful grain
          harvest.  What with factory-farming, fast freezing and world wide
          distribution, our lives no longer depend upon such things and as a
          consequence, our respect for the land has diminished in proportion
          to our personal contact with it.

               Wiccans believe that we can re-affirm this contact by our
          observance of the passage of the seasons, in which we see reflected
          our own lives, and the lives of our gods.  Whether we choose to
          contact those forces through silent and solitary meditation, or
          experience the time of year in a wild place, or gather with friends
          in a suburban living room, we are all performing our own ritual to
          the Old Ones, reaching out once more towards the hidden forces
          which surround us all.

               What is of the utmost importance with the Wheel of the Year is
          that we understand what we hope to achieve through our festival
          celebrations, and avoid the trap of going through empty motions,
          repeating words from a book which may sound dramatic, but have no
          relevance in our everyday lives.  That simply leads to the creation
          of a dogma, and not a living breathing religion.  It is not enough
          to stand in a circle on a specific day, and "invoke' forces of
          nature, those forces are currents which flow continuously through-
          out our lives, not just eight times a year, and if we choose not to
          acknowledge them in our everyday lives, there is no point in
          calling upon them for one day.

                                                                            1672

                By following the Wiccan religion you are affirming your belief
          in the sanctity of the Earth, and acknowledging that you depend
          upon the Earth for your very life.  Although modern lifestyles do
          not encourage awareness of our personal relationship with the
          turning seasons, or the patterns of life, growth, death and decay,
          that does not mean that they no longer exist.  The ebb and flow
          of the Earth's energies may be hidden beneath a physical shell of
          tarmac and concrete, and a psychic one of human indifference, but
          they are nevertheless there for those who wish to acknowledge them
          once more.

               We do this by observing the changes of the seasons, and
          feeling the changes reflected in our innermost selves, and in our
          everyday lives.  In our rituals we focus upon different aspects of
          the God and Goddess, and participate in the celebration of their
          mysteries; thus we re-affirm our connections on the most profound
          levels.

               The Wiccan Wheel has two great inspirations; it is both a
          wheel of celebration, and a wheel of initiation.  As a wheel of
          initiation it hopes to guide those who tread its pathway towards an
          understanding of the mysteries of life and the universe, expressed
          through the teachings of the Old Ones made manifest in the turning
          of the seasons.  For a Wiccan, the gods and nature are one.  In
          exploring the mysteries of the seasons we are seeking to penetrate
          more deeply the mysteries of the God and Goddess.

               As a wheel of celebration, Wiccans accord to the words of the
          Charge of the Goddess, where She says, "Let my worship be within
          the heart that rejoiceth, for behold, all acts of Love and Pleasure
          are my rituals"; and that, "Ye shall dance, sing, feast, make music
          and love, all in my praise".  Anyone can celebrate the turning of
          the seasons, in their own way, and in their own time.  Wiccan
          covens will commonly gather together, and make the Festivals times
          of joyful merrymaking, but you can just as easily make the
          celebration a solitary one, or with just one or two friends.  The
          principles do not alter; just the way in which you acknowledge
          them.

               Wiccans generally celebrate eight Festivals, roughly six weeks
          apart, which are pivotal points in the solar (seasonal) cycle.
          Four of the Festivals are called the Lesser Sabbats: these are the
          Spring and Autumn Equinoxes, and the Winter and Summer Solstices.
          The other four Festivals are called the Greater Sabbats, and relate
          to particular seasons when in bygone days, certain activities would
          have been undertaken, usually followed by a party of some kind.
          There are variations upon the names by which these Greater Sabbats
          are known, but the simple ones are Candlemas, Beltane, Lammas and
          Samhain.  Candlemas is also known as Imbolg, Oimelc, or Brigid;
          Lammas is sometimes called Lughnassadh.

                                                                            1673

                It is important to understand that the Festivals are celebrat-
          ing a time of year: a season, not a date.  Most books written about
          Wicca have been written by an author living and working in the
          northern hemisphere, who may quite rightly say that "Beltane is
          celebrated on May Eve."  Northern hemisphere readers will automati-
          cally interpret this as, "Beltane is at the end of spring, just
          before summer gets underway."  IN the Wiccan Book of Shadows, the
          poem by Kipling is used at this Festival which says, "O do not tell
          the Priests of our art, for they would call it sin; but we've been
          out in the woods all night, a'conjurin' summer in.... ."

               Of course, "May eve" in the southern hemisphere is autumn
          heading into winter, entirely the wrong time of year to celebrate
          the portent of summer.  In much the same way, Christmas and Easter
          are celebrated at the wrong time of year here.  In the Christian
          calendar, Christmas coincides with the Winter Solstice - and the
          growing popularity of the June Yule Fest in the Blue Mountains in
          NSW each year suggests an awareness of this, even if it is, in this
          case, expressed in a commercial sense.  The date of Easter changes
          each year, because it is the first Sunday after the first Full Moon
          after the Spring Equinox, (And they try to tell us that Easter
          wasn't originally a Pagan Festival!)  So in the southern hemi-
          sphere, according to the rules by which the date of Easter is
          determined, it should fall sometime in late September or early
          October each year.  However, Christianity is not a religion which
          sees a particular connection between humanity and the environment,
          and therefore has no problem in celebrating Easter in autumn, and
          Christmas at the Summer Solstice.  Wicca is different, and it IS
          important to us to attune ourselves to the passage of the seasons,
          hence we follow the natural cycle wherever we live.  In the
          southern hemisphere this means celebrating Beltane at the start of
          summer, i.e., the beginning of November, not the beginning of May.

               The Wiccan year starts and ends with Samhain, which is also
          known as Hallowe'en, or All Saints Eve.  It is the celebration
          which falls just before the dark nights of winter take hold.  The
          Winter Solstice comes next, where Wiccans celebrate the rebirth of
          the Sun; at Candlemas about six weeks later, we celebrate the first
          signs of the growing light (longer days,) and of spring beginning
          to show itself.  The Spring Equinox (around 21 September - it
          varies from year to year) is the time when day and night are equal
          in length, and the Sun is on its increase.  Next is Beltane, the
          Festival where Wiccans celebrate the union of the young man and
          woman, and everyone dances around a tree, crowned with a garland of
          flowers, and decked with red and white ribbons.

                                                                            1674

               About six weeks after Beltane we come to the Summer Solstice,
          when the Sun reaches its greatest height.  It is the longest
          day/shortest night, and in the southern hemisphere, falls around 21
          December.  Then the Sun begins its way back down towards winter,
          but we are still in summer.  Six weeks after the Solstice is
          Lammas, when in agricultural societies, the harvest is reaped, and
          we receive the benefits from our hard work.  The Sun at Lammas
          still has great strength, for it is the ripening time, rather than
          the growing time which ceases around the Summer Solstice.  The
          Autumn Equinox follows this, usually around 21 March (again, it
          varies from year to year), which is often celebrated as a Harvest
          Festival.  The next Festival, some six weeks after the Equinox, is
          Samhain, which is the time just before the winter really sets in,
          and when food is stored, and we remember those who have passed
          away.  In many countries this is the time when the Lord of the Wild
          Hunt rides, which is mirrored in the way that the winds are often
          wild at this time of year, and the clouds ragged and wind-torn.

               In parts of Australia you will find that some of these
          seasonal aspects are a little different, but generally speaking,
          you should be able to feel the change from winter to spring; spring
          to summer; summer to autumn and then autumn to winter.  The
          specifics will change, but the general trend is very similar - one
          season leading to another.  You have only to become aware of the
          natural changes in your own environment to realize that the
          concepts of the Wheel of the Year are valid wherever you may be.

               As a Wheel of initiation, the Wheel of the Year is the path
          which leads us through the experiences of our gods towards that
          point which Jungian psychologists call individuation, and which
          Wiccans call knowledge of the Old Ones.  As with all mystical
          experiences, these mysteries are not communicated in an academic or
          intellectual manner; they are direct experiences which each
          individual shares with the Old Gods.  Different traditions have
          developed different ways of travelling the Wheel, but all ways have
          a common purpose, and all are equally valid, provided the basic
          principles are sound.

               We gave a very brief description of the cycle of the Wheel of
          the Year above.  Now we can have a look at this in more detail,
          using for our framework a mythology which is used by our own Coven.
          It is based upon the Gardnerian and Alexandrian traditions in which
          we were initiated, but has evolved over several years, and has been
          greatly modified to reflect our own understanding of the turning
          wheel of the seasons.  We should say at this point that we use the
          terms "King" and "Queen" to refer to the principle characters in
          the mythology.  It is important to understand that we are not
          referring to a modern monarchy, but to the ancient pagan principles
          those titles infer.  The King is the priest/king of the forest:
          his tale is told in many forms in many lands.  He is the essential
          male that lies within all men, and is the animus (in it Jungian
          sense) of all women.  The Queen is Sovereignty:  she is the
          mysterious soul of nature; the essential woman that lies within all
          women, and is the anima of all men.

                                                                            1675

               So to begin our journey:  how do we set out to explore the
          mysteries of existence?  Well, the journey begins with a question -
          we have first to be aware that there is a mystery to explore!  And
          that most basic of questions is:  "where did life come from?  how
          did it all begin?"  For a Wiccan there is an underlying spiritual
          intuition that the answer to that question is quite simply that the
          universe was created by deity.  So we celebrate the beginning of
          the Wheel of the Year as a being the creation of all life by the
          God and the Goddess; we begin with a creation myth.

               The Wheel of the Year starts with Samhain; at this time we
          celebrate the Great Rite - the joyful union of the God and Goddess
          in the Otherworld.  This touches the very depths of the mystery.
          We celebrate at this time the conception that will lead to the
          birth of all creation.

               Wiccans celebrate all life as a manifestation of the mystery
          of the gods, but do not pretend to understand how such life came
          into being.  Nor do we claim to fully understand our gods; to the
          Wicca they are a mystery, and when describing our vision of deity
          we use symbols to express as best we can the vision we have seen.
          We do not know how the universe was created and this remains
          essentially mysterious.  However, by choosing to take the path of
          initiation - that is, by following the Wheel of the Year - we can
          learn to commune more deeply with the gods, and experience visions
          which can reveal a little of the mystery.

               The vision that we have of Samhain is of the creation.  In the
          Wicca the inexpressible mystery of the deity is symbolized in the
          form of the God and Goddess.  Thus at Samhain we celebrate their
          love as the root of all creation.  Samhain is the time of creation:
          the moment when life is conceived in the womb of the Great Mother.

               As we proceed to the next of the festivals - Yule - it should
          not be surprising to find that following the moment of conception
          we should seek to understand the moment of birth.  The conception,
          the moment of creation deep within the mystery, took place at
          Samhain.  The seed planted at this time gestates in the womb of the
          Goddess until the child of the gods - in essence, the whole of
          creation - emerges from the womb of the Great Mother.  This is
          celebrated at Yule, which is symbolized by the birth of the Sun.
          In pre-Christian times, this time was called "Giuli," and followed
          "Modra Necht" - the Night of the Mothers.

               Yule is celebrated at the time of the Midwinter Solstice.
          This is the time of the longest night, and of the shortest day.
          The Sun is seen to be symbolically born anew, as the Great Mother
          gives birth at the time of the darkest night.  The Sun is a vitally
          important symbol to us, for it has been long known that all life on
          Earth is dependant upon the Sun.  The Wheel of the Year itself is
          based upon the solar cycle, and the Sun is seen as symbolic of the
          life force which we worship as the God and the Goddess.  The Sun is
          the dominant force in all our lives.  Without its light and heat,
          life as we understand it is impossible.  The passage of the Sun
          through the heavens regulates the passage of the seasons we
          experience upon the Earth, and is therefore the foundation of the
          Wiccan Wheel of the Year.

                                                                            1676

               At the Midwinter Solstice we celebrate the rebirth of the Sun.
          Many Wiccan covens follow the old pagan tradition of enacting this
          as the Goddess giving birth to the Child of Promise.  It was at the
          Midwinter Solstice in the northern hemisphere that the birth of
          Mithras was celebrated.  For the same reason it was decided in 273
          A.D. to appoint this date to celebrate the birth of Christ; the
          "son" of God.

               In the world of nature, Yule signifies the moment of the
          rebirth of the Sun.  In our own lives we can take it to represent
          the moment of physical birth.  Thus in our ritual cycle, we enact
          the rebirth of the Sun by the lighting of candles, and especially
          the lighting of a flame within the cauldron to represent the
          emergence of new life from the darkness of the womb of the Goddess.
          We ritually invoke the Great Mother and All-Father, and we
          symbolically enact the Goddess giving birth to the new year.  In
          human terms the child represents all the potential for life, as yet
          unaware that all the mysteries of the universe lies hidden deep
          within.  Like Adam and Eve in the Garden of Eden, the child is born
          in innocence, created in the image of the gods.

               We have taken the second step upon our journey.  From now on
          the days continue to lengthen as the Sun climbs toward its height
          at the Summer Solstice.  In response to the greater heat of the
          Sun, the land begins to awaken as we start the journey from winter
          towards spring.  The next festival is Candlemas.  As we might guess
          from the name (given to it by the Christians), it is a festival of
          lights which celebrates the growth of the Sun.  By Candlemas, the
          days are appreciably longer.  Our understanding of this festival
          has been guided by ancient pagan tradition and our own inspiration.
          We see this as a time of purification and most especially a time of
          initiation into the female mysteries.  At Candlemas we observe in
          nature the awakening potential for the fullness of summer.  In
          human terms we represent this by the first female menstruation.
          This is the virgin aspect of the Goddess, marking the awakening of
          her potential to become the mother.

               We celebrate this ritual by arming the young virgin with the
          powers of the elements.  We celebrate her initiation into the
          mysteries of her sex.  To reflect this essential female mystery, we
          enact the young girl being instructed by her mother and grandmother
          into the mysteries of being a woman.  Thus we reveal that the
          mystery of the virgin is also found within the mother crone as
          well.

               It is at Candlemas in many parts of Britain that the women of
          the house dress a sheaf of oats in woman's clothing, and lay it in
          a basket called "Brighid's bed."  They also place a small phallic
          club in the bed and then call out three times, "Brighid is come,
          Brighid is welcome!", and leave candles burning all night beside
          the bed.  Behind all this we catch glimpses of deeper mysteries
          that can only be grasped by passing beyond a mere intellectual
          appreciation of the symbolism.

                                                                            1677

               To continue our journey we now come to the Spring Equinox.  It
          might seem that celebrating Candlemas as a female mystery is rather
          unbalanced in a religion which is based upon polarity of male and
          female; but no; for reasons of tradition, and because woman reach
          puberty before men, it is not until the Spring Equinox that the
          initiatory male rite is enacted.  In this we arm the young god with
          the knowledge of his own creative power; he is initiated into the
          mysteries of sex, just as the young girl was armed with the powers
          of her potential.  This ritual expresses the mystery that he
          contains within his young life; the potential to become a father
          and wise old man.

               This continues to reflect the turning tide of the seasons.  We
          are now in the spring.  New life is awakening on all sides.  The
          sap is rising in the trees, and both the young man and young girl
          have awakened to the mysteries of their sexuality.  The Spring
          Equinox is a vital moment in the passage of the solar cycle.  Day
          and night now stand equal, and from this point onwards the light
          will dominate the darkness.  The long dark nights of winter have at
          last been overthrown.

               Between the Spring Equinox and Beltane the young man and woman
          pursue one another, each becoming more aware of the other sex.
          Thus the man understands that there is more to the mystery of life
          than pure masculinity, and the woman sees that there is more to
          life than her femininity.  Having found this vision, they express
          it in their desire to be joined as one.

               We arrive now at Beltane.  This is the time of the sacred
          marriage when the young man and woman are joined together as
          husband and wife.  With their wish to be married, they have
          glimpsed that the mysteries of love may lead to a deeper union
          still - in essence, to a union with the gods.  By going beyond
          their sense of individual self to embrace one another, they have
          taken a profound step toward the God and Goddess.  They have
          discovered that deep within themselves they are both male and
          female, and the experience of this brings a new sense of joy and
          wholeness.

               Beltane is a time of joy and celebration; the dark of winter
          is forgotten, and summer is coming.  It is a time of fertility and
          fire.  We dance the ancient mystery of the Maypole, celebrating our
          understanding our understanding of the mystery of the love of a man
          for a woman.  The pole is crowned with a garland of flowers to
          symbolize their joining; the ribbons are red and white, reminding
          us of blood and sperm.  The dance is the sexual fire, as we dance
          about the pole winding the ribbons in the pattern of the spiral,
          which reveals the mystery of the serpent; that ancient awakener who
          slumbers until warmed by the rising Sun.

               This is the time of the sacred marriage.  It is a moment when
          human consciousness has grasped the powers of nature, joined with
          those powers and shared in the mystery of life.  The land and our
          lives are married as one.  For those that are able to see it, there
          is a vision of the creation of all life by the God and the Goddess.
          For the mystery is now revealed for all to see - the woman
          conceives of her husband.  She is pregnant and will bear a child.

                                                                            1678

               Through their union they discover their deeper selves, which
          we symbolize as the King and Queen of the land.  The man and woman
          now take up their new roles, and rule the kingdom of their new
          found lives.  At Candlemas and the Spring Equinox a man and a woman
          were instructed in the powers of nature.  Now at Beltane that
          knowledge is transformed into understanding.  For in joining
          together they have understood that their lives and the land are
          one.

               The land continues to bring forth life in an ever greater
          profusion.  The woman who is now the Queen begins to show the first
          signs of the Beltane seed planted in her womb by her husband, the
          King.  She is pregnant; the mirror image of the maturing crops.

               Now we come to Midsummer, the height of the solar Wheel.  This
          is the time of the longest day and shortest night, and a time of
          maturity, both in the agricultural cycle and the lives of the man
          and woman.  They rule now as King and Queen; just as the Sun is at
          its height, so too they are at the height of their creative powers.
          The woman's mature power is reflected in her approaching mother-
          hood.  The man's power is reflected in his kingship, and in his
          mastery of nature and rule of the kingdom.  Together the King and
          Queen preside over the kingdom of their lives, celebrating the
          vision of creative light.

               But the light does not continue to rise.  The vision of light
          must once more give way to a growing darkness.  As things grow, so
          too they must wither and die.  From Midsummer, the Sun must fall,
          until reborn once more at the Winter Solstice.  Thus Midsummer is
          a celebration of the King and Queen's power, but must also reflect
          the returning current of darkness.  We symbolize this by the
          appearance of a challenger who confronts the couple.  Until now the
          King and Queen have ruled supreme; they have imposed their will
          upon the kingdom without challenge, but now a single dark figure
          must appear.  This is the beginning of the ancient pagan theme of
          the battle between the brothers; the light and dark kings now begin
          their conflict.

               The challenger seeks to abduct the Queen; the child she bears
          represents the kingdom.  The King must now defend the land.  They
          fight, light against dark, but as yet the sun is still supreme, and
          the King drives the challenger back.  But, the challenger is armed
          with the power of fate; we know that the Sun must fall.  With a
          single stroke the challenger wounds the King, laying open his
          thigh; but still the light is the greater power, and the King
          defeats the challenger.  The light still rules supreme, but a
          shadow has fallen over the kingdom.

               Thus Midsummer comes to a close.  The King and Queen remain at
          the height of their power, yet a new force - darkness - is
          awakening in the world.  As the seasons continue to turn, the gods
          begin to reveal a further mystery:  not only are they light, they
          are also dark as well.  Thus the King and Queen have awakened to a
          deeper mystery; they have seen that not only are they male and
          female, but they are also light and dark as well.

                                                                            1679

               As we look at the natural world, we see that the Sun is now
          waning.  The days grow shorter, and we sense profound changes in
          the world around us.  After Midsummer, the next festival we come to
          is Lammas.  The crops have matured, and in the way of nature, aged
          and turned to seed.  The days are still longer than the nights; the
          light still rules in the land, but the powers of darkness are now
          visibly growing.  Summer is coming to an end and we are approaching
          autumn.  To symbolize the theme of the waning light and growing
          power of darkness, we celebrate Lammas as a Harvest Festival.  In
          cutting the corn (wheat), we celebrate the end of the vision of
          light.  We cut the corn with joy; as we have sown, so now we reap,
          but in cutting the corn we signal the end of the cycle of growth.

               As we gather in the harvest we watch as the power of the Sun
          wanes.  The cutting of the corn is an ancient symbol of death and
          transformation, and reflects the seasonal changes at work in the
          land around us.  As we look to the King and Queen, who were married
          to the land at Beltane, we see in their lives a reflection of these
          themes.  Just as the harvest is reaped, so the Queen now births her
          child.

               The mystery of Lammas is that by fulfilling the vision of
          light in bringing to fruition the seed sown in the spring, we must
          face the vision of death.  For the King bears the wound he received
          at Midsummer, it is a wasting wound and will not heal.  He slowly
          weakens, his creative power spent.  He is still King, but his
          powers are waning, a reflection of the falling light.  But Lammas
          is also a time of hope, for in the cutting of the corn the seed is
          gathered in, which is the hope for life to come.  As the King looks
          to his first born son he looks to the heir of the kingdom.  We
          celebrate Lammas as a time of fulfillment; it is a time of joy,
          when we reap all we have sown.

               Both King and Queen have been transformed.  The King had to
          accept the glimpse of the vision of death in his killing of the
          challenger and taking of a mortal wound; so now the Queen dies to
          herself, for in giving birth she has given the child a part of her
          life, passing her power to her son.  As the Wheel of the Seasons
          turns, it reveals that the gods embrace both life and death.  Just
          as the man and woman were born, so too they must die.  Lammas
          brings the vision of mortality, but reveals the hope of the
          immortal spirit hidden in the new cut grain, made manifest in the
          new born child, who symbolizes the awakening darkness; he is the
          power of the waning Sun.  He emerges from the womb as the growing
          darkness appears in the natural world.

               We must now move on.  Time will stand still for no-one.  The
          wheel must turn, and we must turn with it.  This is our fate, as
          our lives reflect the turning cycle of the seasons.  We must now
          make our way to the Autumn Equinox, where once again the powers of
          light and darkness stand as equals - but now it is the darkness
          that is in the ascendant.

               It is the nature of human beings to resist the darkness.
          Humanity fears death above all things.  It is the root of all our
          fears; death is the final initiation.  Only through an acceptance
          and understanding of death can we hope to understand the goods.
          Only in accepting death can we truly accept life.  Life and death
          are two sides of the same coin; we cannot have one without the
          other.

                                                                            1680

               By the time we reach the Autumn Equinox, it becomes harder to
          describe the mysteries that we celebrate.  The mystery that can be
          taught or explained is not, after all, a mystery.  At the Autumn
          Equinox we must face life's greatest mystery:  death.  This is the
          hardest trial of all.  In the ancient mystery schools, and in
          shamanic practices, the most important of initiations was - and is
          - the near death experience.

               The child born at Lammas is now a young man.  He is the
          reflection of the growing powers of darkness.  The old King of
          Light bears his mortal wound and is now advancing in years, his
          powers waning as the days grow shorter, and the Sun falls lower and
          lower in the sky.  The Queen also is no longer young; the flower of
          her youth is past.  The King and Queen are aging with the land, for
          they and the land are one.

               But as is natural in human affairs we none of us want to admit
          the darkness.  We fight against the coming of the night.  So the
          King and Queen each in their own way try to hold onto the kingdom
          they have been at such pains to build.  The King's powers are
          waning; his son is in the first flush of youth and vigor, and has
          been initiated into the mysteries of his power.  The King grows
          weak, and must rely upon his son to defend the kingdom.  But, the
          King now fears his son as a potential challenge to the throne.  The
          Queen likewise does not want to relinquish her power.  She sees
          that her husband grows weak and infirm, and is no match for a
          challenger.  To maintain her position in the kingdom she relies on
          the power of her son.
                Finally, in the dead of the night, the old pagan tale replays
          itself.  The battle begun at the Midsummer Solstice between the
          light and darkness must now be resumed; the King and his son fight
          as the Equinox comes upon us.  Sword against spear the battle
          rages; the experience of the King against the naked strength of his
          son's youth.  The Queen watches as they fight, torn by hope and
          fear.  But as they fight, there is a great mystery at work.  Both
          the King and Queen now face their fear of death, and as they look
          death in the eye there is a moment of understanding.  The King, the
          Queen, and the land are one.  Thus they are both the light and
          darkness.  In the moment of vision the King looks upon his son, and
          at last realizes that he is only fighting himself, for all things
          are one.  The King and his son understand the mystery, and they
          join in love as one.  They give up the conflict of light and dark
          to pass beyond this world, and they become the Lord of the
          Otherworld.  The Queen too has seen both life and death, and knows
          that they are one.  With this realization she becomes the crone,
          and understands the ancient mystery.  The Equinox marks her last
          menstrual cycle; she can no longer bear children.

               So now we must take our last step upon the Wheel; we come at
          last to Samhain, from where it all began.  As we saw at the
          beginning this is the Wiccan New Year.  The Queen has become the
          crone - the hag, the Witch.  She lives alone, for the King is now
          dead.  The Sun is waning toward the Solstice; winter is upon us,
          and the night is now longer than the day.

                                                                            1681

               If we look to the land, the cycle of growth has come to an
          end.  The kingdom of the old year has symbolically passed away,
          transformed by the turning of the seasons.  The Queen is now a
          Witch; the ancient hag crone who knows the mysteries of life and
          death.  In making her journey she has discovered the ancient power
          which lies behind the Wheel of the Year.  She has seen the spring,
          the summer, autumn and winter, and she knows that an ancient
          mystery lies hidden within it all.

               Standing alone, for she is feared by those who have yet to
          walk the Wheel, she kindles the ancient Samhain fire.  As she
          raises her arms in invocation to the Lord of the Otherworld, a
          great storm gathers.  The veil is opened between the worlds.  The
          storm breaks, and the Wild Hunt is upon us as the spirits of the
          dead are led from the Otherworld by the ancient Horned God; the
          Ancient Lord of the Samhain fire.  To complete the final turn of
          the Wheel, the Crone must now join with his mystery, and go with
          him back into the Otherworld.  She and the Horned Lord travel
          together back into the depths of the mystery.  There they join in
          love as one; the supreme moment of the true Great Rite in which all
          the mysteries of the male and female, all the mysteries of the
          light and dark are married together as one as the seed is planted
          deep within the womb of the Great Mother.

               For now in the natural cycle the seeds of nature fall to the
          ground, the seed of life to come.  The seed harvested at Lammas is
          now planted in the earth, fulfilling the mystery of the return.
          For a while the land sleeps, and lies fallow.  The darkness seems
          to complete, but of course we know that we will eventually return
          to the Winter Solstice, and the cycle will continue.

               Let us now approach the Wiccan Wheel of the Year as it is
          meant to be:  as a mystery.  Forget the intellect, and allow your
          intuition and emotions to be your guide.  What follows is a guided
          visualization, which you can read onto a tape, or have one person
          read aloud, as you follow the journey it describes.  Allow the
          images to form naturally in your imagination, and you will find
          yourself making a magical journey through the mysteries of the
          gods.

               For those who are not used to following a guided visualiza-
          tion, there are a few simple rules to observe.  Before starting any
          meditation work (which includes the kind of altered state that
          guided visualization encourages), seat yourself comfortably in a
          quiet room, free from distractions.  Take the phone off the hook,
          and tell anyone who lives with you not to disturb you.  You can of
          course do this out of doors, but if you do, make sure you are well
          off the beaten track, with no danger of bush walkers stumbling over
          you, or any other kinds of disturbance.  Have a pen and pad handy,
          and if it helps you to relax and focus, use some incense.

                                                                            1682

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                      The Wheel of The Year, A Guided Visualization:
                             Julia Phillips & Rufus Harrington

               Make sure you are seated comfortably, and spend a few moments
          quietly, allowing your mind and body to relax.  Now, close your
          eyes, and allow these images to build in your imagination:

               It is dark, and a chill wind is blowing.  You are standing
          within a mighty forest, and can feel the ground hard and cold
          beneath your feet.  You look up, and see the stars, but there is no
          Moon.  Patiently, you wait.  You hear a sound behind you, and turn
          and look over your shoulder.  You realize that you are standing
          upon the edge of a clearing; at its center burns a fire, with an
          old man seated before it.  He is wearing tattered animal skins, and
          has long ragged hair which blows about in the wind.  On the far
          side of the clearing you see the mouth of a cave, and standing
          before it is the mighty figure of the Horned God.

               You turn back and look through the trees, looking towards the
          eastern horizon.  For tonight is the longest night:  the dark time
          before the Sun is reborn at the Winter Solstice, and you wait
          patiently for the first rays of the new born Sun.  At last you see
          a faint glimmer of light upon the eastern horizon, and as the rays
          of the new born Sun rise in the morning sky, you hear the sound of
          a new born babe crying.  You turn and look back across the clearing
          as an old woman walks out of the cave carrying a new born child in
          her arms.  The Horned God reaches forwards and caresses the child's
          cheek, and then the old woman takes the child, and sits by the side
          of the old man at the camp fire.

               As the Sun continues to rise in the sky, you know that you
          have witnessed a very great mystery - the mystery of birth - the
          birth of the Sun, and of the Son.  You leave the clearing, and walk
          back through the forest to your own cottage, where you warm
          yourself at the fire, for you are chilled through after your long
          vigil throughout the darkest night.

               Days pass, and although the ground is still hard and cold, and
          the nights long and dark, you are aware of a change in the season,
          and know that winter is drawing to its close.  One night as you are
          about to go to bed, you hear a tinkling of bells from deep within
          the forest, and are strangely drawn towards their sound.  As you
          make your way through the night, a waxing Moon lights your path,
          and at last you find yourself once more in the clearing.  You look
          towards the cave, and see that a great red veil hangs across the
          mouth, and that the old Crone, and another woman stand before it.
          The other woman is younger than the Crone, but obviously not a
          youth, and you instinctively realize that this is the Crone's own
          daughter.

               As you stand and watch you realize that the bells are being
          shaken by the Crone, and that she and her daughter are softly
          singing an ancient song:  a song which calls to the Virgin to
          awaken, and to come forth as the herald of winter's end, and
          spring's beginning.  The two women reach up, and with a single
          movement, rend the veil, tearing it away, revealing the Virgin
          standing poised upon the threshold.  She is purity and innocence:
          a young figure - blindfolded, dressed in white, and carrying in her
          hands a posy of bright yellow flowers, symbolic of the growing
          powers of the Sun.

                                                                            1683

               The Mother and Crone reach forward, and linking their hands
          behind the Virgin, they pull her out of the cave.  They lead her
          towards the fire, and then the Mother speaks quietly to her.  You
          see the Virgin nod.  The Crone then seems to ask her a question,
          and although you cannot hear the answer, it seems she has spoken
          truly, for the Crone nods, and reaches up to remove the blindfold.
          The Virgin blinks her eyes, and stretches.  She begins to dance
          slowly around the fire at the center of the clearing, full of the
          joy of her awakening, and in the knowledge of her power and
          potential as a woman.

               Self-contained, she dances the dance of life; of blood and
          waters flowing freely, no long frozen and still.  You turn and
          leave the clearing, taking one last look at the Virgin dancing
          joyfully around the fire.  As you walk back through the forest, you
          feel an answering power moving through the land, and you are aware
          that the Earth is beginning to come alive beneath your feet, and on
          the trees you see the yellow blooms which are the promise of
          spring, and the end of winter.

               Day by day the Sun now grows visibly stronger:  the land has
          awakened from its sleep with the fire dance of the Virgin, and now
          the Sun itself approaches the magical time of the Equinox:  the
          time when day and night are equal, but when light is in the
          ascendant.  The day of the Equinox dawns bright and clear.  The
          wind is fresh, and all around you are signs of spring.  From deep
          within the forest you hear the sound of a horn, and deep within
          your innermost self you are aware of a stirring response to its
          call.  You make your way quickly through the forest; as you
          approach the clearing, you realize that you are not alone, for all
          the creatures of the forest are gathered upon the edge of the
          clearing.  They too have answered the summons of the horn.

               At the center of the clearing stands a naked young man, his
          skin shining with reflected sunlight.  He is blindfold:  before him
          stands the old man, and behind him, the mighty figure of the Horned
          God.  It was he who blew the horn.  The old man dances around the
          youth - slowly, a shambling kind of dance - shaking a rattle and
          chanting softly.  He stops.  The Horned God whispers to the youth,
          who nods his head in reply.  The old man then asks the youth a
          question, and after listening to the reply, nods, and reaches up
          and removes the blindfold.  The youth blinks, and stretches.  The
          Horned God hands him the horn.  He puts this to his lips, and a
          single blast echoes through the forest.  With a laugh the youth
          leaps away into the forest, followed by all the birds and animals,
          for he is Lord of the Forest.  You feel a stirring in your own
          blood, and before you realize what has happened, you find yourself
          chasing the figure of the youth on his mad dash through the forest.
          It is a wild and carefree dance, and you feel the answering echo
          from the trees, and from the Earth, as they are warmed by the
          growing Sun.  The Land and the Youth both awaken to their fertile
          potential.

                                                                            1684

               As you run through the trees, out of the corner of your eye
          you see a flicker of white; you turn, and there hidden in the trees
          you see the Virgin, watching and waiting.  She is looking curiously
          at the Lord of the Forest, intrigued by his strength and drawn by
          his beauty.  He sees her watching, but on this day, he is too full
          with the joy of being in control of his own creative power to cease
          his headlong chase through the forest.  Gradually you tire, and at
          last you find yourself walking back through the forest to your own
          cottage, where you find rest.

               All through the growing spring the Virgin and the Young Lord
          watch each other through the forest.  Each aware of the other, but
          both self-fulfilled with their own potential and power.  But the
          Sun keeps getting stronger, and at last we come to that moment
          where the Young Lord and the Virgin realize that they have a
          greater destiny to fulfil, and driven by their natural desires, and
          the signs of the burgeoning world all around them, they seek each
          other out, and in celebration of the great mystery of the Land
          Marriage, they join as one.

               It is the height of spring, and the signs of fertility are all
          around.  As you make your own way towards the clearing, you feel
          the warm Sun upon your face, and feel the life in the Earth beneath
          your feet.  In the center of the clearing stands a great tree
          trunk, crowned with a garland of spring flowers, with many red and
          white ribbons fluttering in the breeze.  From far and wide people
          have travelled to the clearing, for today is the day of celebrating
          the growing Sun, and the fertile Earth.  Men and women take hold of
          the ribbons, and enact their own celebration of Life as they dance
          the pattern of the sacred spiral of creation around the tree.  You
          hold your ribbon firmly, and watch the spiral form as you dance the
          ancient steps that have been danced since first Man and Woman were
          joined as one.

               You hear cheering and shouts of laughter, and there, walking
          through the crowd hand in hand come the Young Lord and his wife -
          Virgin no longer.  Together they have celebrated the sacred mystery
          in accordance with the Old Laws:  for they have joined in love, and
          so have become the King and Queen of the Land.

               And the weeks pass, and the Sun grows ever stronger in the
          sky, and the King grows in strength and majesty.  The Queen begins
          to show signs of her pregnancy, the mirror of the crops and fruits
          that the Land begins to produce, for the Queen represents the Land,
          and is at one with it.

               At last the day arrives when the Sun reaches its most powerful
          time:  the Midsummer Solstice.  The King and Queen are at their
          peak too, reflected in the majesty of the King, and the growing
          life in the womb of the Queen.  To mark this day, the King and
          Queen host a great celebration in the forest clearing:  a feast to
          mark the Solstice day, and their own creative powers which have
          brought many good things to the Land.  All day the feast and games
          continue, with the King and Queen bestowing their blessings upon
          everyone.

                                                                            1685

               At long last the Sun begins to sink slowly towards the west;
          as it falls you hear a disturbance upon the edge of the clearing.
          You see people running, and hear their screams.  And then into the
          clearing stalks a dark figure, his black cloak swirling around him,
          wearing a helmet which obscures his face from view - shadow of
          darkness in the forest.  He strides towards the King, and in a loud
          clear voice, challenges him for the right to rule the kingdom, and
          for the Queen as his consort.

               The King must protect what he has striven so hard to create,
          and must protect his wife and unborn child.  He accepts the
          challenge, and a great battle ensues as the Sun slowly sinks in the
          west.  The challenger lays the King's thigh open with a sweep of
          his sword, but is unbalanced, and despite his wound, the King
          manages to throw the challenger to the ground and disarm him.  The
          challenger begs for mercy, but the King fears this dark and
          threatening figure, and so ignoring his cries for mercy, he plunges
          his sword deep into the challenger's heart.  And so in order to
          protect, the King destroys, and a shadow of darkness is cast upon
          the Land.  The challenger's blood soaks into the Earth, and the Sun
          finally sinks beyond the western horizon.

               You make your way back to your cottage, as the King is carried
          away to have his wound attended to.  The next day the Sun rises as
          before, and seems as strong as it ever was, but you have seen and
          felt the shadow of the dark, and now sense a change in the Land.
          Instead of growing, things are ripening; the heat of the summer Sun
          brings the crops and fruit to ripeness, but the growth is now over.
          And just as the Land gives forth its fruits, so now does the Queen
          give birth to her son.  The wheat is harvested; the barley made
          into ale; and a great feast is held to give thanks for all the good
          things of the Earth, and for the safe birth of the King and Queen's
          son.

               But in giving birth, the Queen is no longer simply a wife; she
          becomes the Mother.  She knows that her son is the hope for the
          Land, for the King's wound, taken at the Midsummer battle, is a
          wasting wound, and will not heal.  He grows weaker by the day, a
          reflection of the waning powers of the Sun.  The Queen knows this,
          and as her son grows, she trains him in the ways of sovereignty.
          The King sees only that his son grows stronger, as he grows weaker.
          He watches the Sun wane day by day as summer slips towards the time
          of the Equinox, when once again day and night are equal; but this
          time, the dark is in the ascendant.

               At last the night of the Equinox arrives.  The King feels
          drawn towards the clearing in the forest, and under a waning Moon,
          he makes his way along the track.  He remembers his initiation at
          the Spring Equinox; his love for the Virgin, and their joyful
          celebration of the Land Marriage at Beltane; he remembers how proud
          he was of his creative powers at the Midsummer Solstice, and with
          a pang of sadness, he remembers how he had to face the dark
          challenger who threatened his Kingdom and his Queen.  And finally,
          he remembers the birth of his son - a joy now turned to sorrow, as
          the King finds himself once more in the clearing, where waiting at
          the center is his son, armed with a spear.

                                                                            1686

               Out of the corner of his eye, the King sees a movement in the
          shadows, and remembers how he first saw his beloved wife, when she
          was newly awakened, a young Virgin, and he was the Lord of the
          Forest.  Now his wife hides in the shadows - she wears a black
          cloak, and covers her face with its hood.  The King and his son
          face each other, and then without a word being spoken, the King
          draws his sword and they begin to fight.  Sword against spear, a
          mighty battle rages in the clearing.  The powers of light and dark
          are equal, but the powers of darkness are now in the ascendant, and
          as the night grows on, the King begins to tire.  The wasting wound
          he suffered at the Summer Solstice has never healed, and his powers
          - like those of the Sun - are waning.

               There is a brief pause in the fight:  the King and his son
          look deep into each others eyes.  There flashes between them
          recognition of the mystery that light and dark are equal:  that
          they are not fighting each other, but that each is fighting
          himself.  For the light and the dark are one and the same, as are
          the King and his son, and with this realization, the King joyfully
          lifts his guard, and is impaled upon the spear as he drives his
          sword deep into his son's heart.  Together they fall dead to the
          ground, and their blood pours out upon the Earth.

               At the edge of the clearing the Queen watches, and as she sees
          her husband/son die, she sends a great wail echoing through the
          forest.  There, standing in the cave mouth is the Lord of Death and
          Resurrection, but she cannot see him.  For her husband/son/lover
          has now become the Lord of the Otherworld, and she is still of this
          world.  The waning Moon watches as she tears her hair, and as one
          possessed, runs through the forest in an agony of grief.  For she
          too saw the mystery, and now she understands that the light and
          dark are but the same.  She knows that her husband/lover/son has
          passed beyond the veil, and that her creative time is passed.  For
          the Queen is now a Witch:  the ancient Hag Crone who knows the
          mysteries of life and death and has walked the path of initiation.
          In making her journey she has truly found the gods, and knows that
          behind the wheel of the seasons there is an ancient power.  By
          walking the wheel she has joined with the mystery.  She has been a
          Virgin, a Wife, the Queen, the Mother and the Crone.  She has
          walked the way of the seasons.  She has seen the spring, the
          summer, autumn and winter, and she understands that an ancient
          truth lies hidden within it all.

               At last the time of the dark Moon arrives, when the Sun's
          powers are low, and the veil between the worlds is thin.  Standing
          alone in the forest she makes her way to the clearing.  She stands
          alone for she is feared by those who have yet to walk the wheel.
          For now she must perform the supreme act of magic.  She kindles the
          ancient Samhain fire, with woods of all the sacred trees.  One for
          each season, one for each way, one for the night and one for the
          day, one for her lover and one for her son, one for the serpent and
          one for her song.

                                                                            1687

               As she raises her arms in invocation a great storm gathers.
          With a final act of understanding she opens the veil between
          herself and the gods.  She opens the veil of the Otherworld and
          calls back the spirits of the dead.  For she knows now to fulfil
          the mystery she must join with the Lord of the Otherworld; they
          must love and join as one.  The storm breaks:  lightning and
          thunder tear and crack at the ancient night as the trees creak and
          bend in the wind.  For the wild hunt is now upon us as the spirits
          of the dead are led from the Otherworld by the Horned God.  Chaos
          now reigns in the world for the Mystery is upon us.

               But to join with this mystery the Crone must embrace the Lord
          of Flame, the Lord of Death and Resurrection, and go with him back
          into the Otherworld.  To join with him she must become the Goddess.
          So of her own free will, she dies the death of true initiation and
          enters into the cave, and passes with the Horned Lord back into the
          depths of the Otherworld.  There they join in love as one:  the
          supreme moment of the true Great Rite in which all the mysteries of
          the male and female; all the mysteries of the light and dark are
          married together as one.  For love has always been the key.  It is
          love that conquers our fear and shows the way to union.  For true
          love is true death, as the individual sense of self is transcended
          by a vision of the One.  As the gods fulfil the mystery of love,
          the seed of new life is planted deep within the womb of the Great
          Mother.

               And the land sleeps, for the dark time is upon us once again,
          and the God and Goddess lay in each others arms, deep within the
          Land, hidden from sight.  The Sun quickly wanes day by day, the
          nights growing longer, the days shorter.  Winter grips the land as
          a cold wind blows through the forest.  The darkness seems complete,
          but those of the Wicca are wise and weep not for they know that the
          Sun will be reborn through the love of the God and Goddess.  Life
          will not fail - the Sun will return again.  And at last the night
          of the Midwinter Solstice arrives:  the longest night of the year,
          but we know now it is only the darkness that comes before the dawn.

               As you stand upon the edge of the forest, you see the first
          signs of the new born Sun rising upon the eastern horizon, and hear
          the sound of a new born babe.  But this time, you walk away from
          the clearing towards the rising Sun, and as you leave the forest,
          you turn and see that it is no more than a shadow behind you.
          Before you is a world which you know well; it is the world in which
          you live, and now it is time to return.  The Otherworld is real,
          and you may return at any time, for the mysteries of the gods are
          there for all to understand, if you have but eyes to see.  You
          continue to walk into the everyday world, and become aware of the
          sounds around you, and of the place in which you sit.  Spend a few
          moments quietly re-attuning yourself to your normal state, and then
          open your eyes and stretch.  (End of Guided Visualization)

               If you want to make any notes do, but please remember that the
          Wheel of the Year is an emotional experience, not an academic
          exercise!

               And finally, always have something to eat and drink after any
          activity which uses an altered state of consciousness.  This is the
          most effective and efficient way to "ground," and is vital if
          participants are travelling home after the working.

                                                                            1688

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                                 The Coven at Pooh Corner

          (This article was first given as a talk at The Wiccan Workshop
          Number 6, held at Coombe, North Cornwall, in May 1989, and was publis-
          hed in Web of Wyrd #7, January 1993)

          This  talk is designed to  illustrate  that  spiritual significance is
          present  in everything around us (see "Wicca and the Art of Motorcycle
          Maintenance:  Children of Sekhmet, May 1988). On this occasion I shall
          be using  for my inspiration the stories of that world famous writer A
          A Milne, to whit, Winnie the Pooh and The House at Pooh Corner. These
          are  of  course coded  allegories of  the  spiritual development  of a
          certain bear.

          Firstly I would like  to introduce the characters because there may be
          someone here not enlightened enough to have read these great works, in
          a similar sort of way as a Christian may not have read his Bible.

          Our Hero. W T Pooh.

          Pooh, as he  is known to his more intimate  acquaintances, is a modest
          chap not known  for his intellectual ability,  and has been called  "a
          bear  of very little brain". He is  given to composing hums well aware
          that being a bear his singing voice  is not what it might be. I  would
          think he is probably  a Taurean and  all in all  a well rounded  pers-
          onality; possibly because it is always time for a little something.

          Piglet

          Piglet is a small timid little person, a very young spirit, and Pooh's
          best friend. He  is a chattery soul who tends to dwell on his fears of
          heffelumps and woozles. It is generally thought he may be a Gemini and
          would  be an  extrovert if  he could  find more  confidence. He  has a
          peculiar aversion to being clean.

          Wol

          Wol has delusions of being  the wise old owl based mainly on  the fact
          that he  can spell his  name, which is OWL.  He lives in  the grandest
          house in the woods, the old oak tree. It is quite obvious  to everyone
          that he is in fact Libran because he comes out with statements of fact
          which are more often than not wrong. All the other animals turn to him
          for advice, which he  gives freely although no-one understands  a word
          of it.

          Eeyor

          Eeyor is a  very interesting character. He is a  very, very old spirit
          who in this incarnation has come back as a donkey.  Nothing much seems
          to bother him and he lives all alone in a boggy field. He is generally
          perceived to be miserable. This is wrong. He is quite happy in his own
          little world  and is thought to  be a Piscean with  a Capricorn ascen-
          dant. He  is in fact the most intellectual of  them all because he can
          make the letter A out of three twigs. Also he has a brain whilst all
          the rest have grey fluff which has blown in by mistake.

                                                                            1689

          Kanger

          Kanger is a newcomer to the  forest and something of a matriarch being
          very protective of  her offspring,  Roo. She is  of course  Cancerian,
          like my wife, and will mother everybody whether they like it or not.

          Tigger

          Tigger is the archetypal extrovert and obviously an Aries.  Overwhelm-
          ingly friendly and bouncy. Piglet is terrified of him because he jumps
          out at you and says "WorraWorraWorra" in what he thinks  is a friendly
          tone... He has no idea  that he can't do something until after  he has
          done it. He shows no trace of forethought and eventually is adopted by
          Kanger.

          Christopher Robin

          A small boy who will be fully explained at the end.

          The Parables of Pooh

          1    Down the Rabbit Hole

          In  this story,  Pooh  after breakfast  of  honey followed  by  honey,
          decides to  go visiting. First he  visits Piglet, and is  just in time
          for  a little  something, ie  a little  honey. Eventually  they  go to
          Rabbit's place. Rabbit,  who has hundreds and  thousands of relations,
          naturally lives  in a rabbit hole,  where Pooh and Piglet  are just in
          time for  a little something. Pooh  however eats too much  and being a
          stoutish bear anyway,  finds that when he leaves he  gets stuck in the
          rabbit hole, with  his feet dangling in  Rabbit's living room  and his
          head out in the air. Everyone comes to his aid, but no amount of
          pulling or pushing will  shift him. Christopher Robin is  summoned and
          decides that  Pooh will have  to stay there without  honey until think
          enough to leave.  Rabbit is obviously not well  pleased about having a
          bear wedged  in his  front door.   However he  is compensated  when he
          discovers that Pooh's legs make excellent towel rails.

          Moral: From this escapade we can see that Pooh is not very spiritually
          developed. He is far too keen on the physical desires of the  body and
          through  this forced period of  fasting and the  altruistic use of his
          lower limbs, he learns that  it is alright to be portly so long as you
          don't block  someone's portal. In other  words, you are at  liberty to
          follow your own way so long as you do not block another's. This is the
          experience of the tarot card of The Devil. Deluded  about the relative
          sizes of the door and his  tummy, he cannot pass through until he  has
          cast off the chains of his baser desires for honey. Most covens have a
          Pooh at this stage  of development. This is the witch who overindulges
          in the communal wine during the rite, becomes comatose before the
          altar, and neither heaven, earth, or High Priestess's boot, can shift.

                                                                            1690

          2    In which Pooh and Piglet go hunting heffalumps

          One  snowy day,  Piglet finds Pooh  staring at some  footprints.  Pooh
          thinks this may be a  heffalump or maybe a woozle, and  exhorts Piglet
          to  come and follow it. Piglet is not  keen. He agrees as long as Pooh
          is with him. Sometime later they notice that  the footprints have been
          joined by another set, two heffalumps, or, as it may be, woozles! Pooh
          composes a hum  to keep their  spirits up, "How  cold my nose,  tiddly
          pom....".  A little  while later  there are  four sets  of footprints.
          Piglet is getting frightened. They sit down for a think and eventually
          realise they are walking around a wood following their own footprints.
          So off they go for a little something.

          Moral:  Here we see Pooh's total lack  of brilliance. He gets there in
          the  end with a  bit of help. On  the other hand  there is the immense
          faith he  inspires in others. People feel safe with Pooh. He knows the
          value  of a  kind word and  a cheery  song. This  also illustrates the
          danger of overwhelming others  with your enthusiasm for a  path, which
          may not be the path they would choose. This is why in Wicca we are not
          evangelical. Each must find his or her own heffalump or woozle.

          In Which Pooh Builds Eeyore a House

          One  rainy day  Pooh sets  out  to find  Piglet. After  many hours  of
          careful  thought  he has  realised that  everyone  has a  house except
          Eeyore, but he has a plan. On one side of the wood he has discovered a
          pile of sticks,  so with Piglet's help they take  the sticks around to
          the other  side of the wood  and build Eeyore  a fine Des.  Res. After
          some moments  of contemplation of their labours,  they set off to find
          Eeyore. They come  across Eeyore  in the approximate  location of  the
          pile of sticks looking  puzzled. So they take him off  to show him his
          new house. Eeyore is muttering but Pooh and Piglet take no notice
          whatsoever.  They arrive  at Eeyore's  house and  Pooh and  Piglet say
          proudly, "There!".  Eeyore looks  pleased, but even  more puzzled.  It
          transpires that Eeyore built  a house out of a  pile of sticks on  the
          other  side of  the wood.  He  puts down  the change  of location  and
          certain architectural  improvements  to the  high  wind of  the  night
          before. Pooh and Piglet say nothing to Eeyore, and then Pooh says that
          he thinks it's "Time for a little something."

          Moral:  From this  we can  see that  although still  not devastatingly
          intelligent, Pooh has managed to perceive someone else's  problem, and
          has made some attempt  to solve it for them. It may  however have been
          better if he had  consulted Eeyore who had already gone  about solving
          his problem  for himself. Thus  we see that  we should not  impose our
          particular perception of the universe on others. Fortunately Eeyore is
          of such greatness of spirit that he lets this event pass, and Pooh has
          developed  sufficient maturity to let discretion be the better part of
          valour. As Eeyore was muttering perhaps we should also learn to listen
          to others.

                                                                            1691

          The Great Flood

          Pooh looks out one morning and sees that it  is STILL raining.  Chris-
          topher  Robin has  been  getting concerned  about  the rising  waters,
          measuring their  progress with sticks. Each  morning yesterday's stick
          has disappeared.  He  goes around  and warns  everyone to  go to  high
          ground. Pooh laboriously takes his stock of honey and balances all his
          jars on a high branch of  a tree, where he takes refuge. When  all his
          stock  is exhausted  he ponders  for a  while, then  makes a  not very
          successful  boat  out of  a honey  jar. The  boat  and Pooh  have some
          disagreement as to whom  should be on top. He eventually  paddles this
          Craft over to Christopher Robin's house where they take to Christopher
          Robin's upturned umbrella. They then ensure that all the other animals
          are safe.

          Moral:  This story illustrates Pooh's growing concern for the environ-
          ment  and his fellow creatures.  In this particular  crisis, Pooh does
          not go off half cock making rash  decisions, but seeks the help of the
          most  developed spirit in the  forest.  Pooh  exhibits great fortitude
          and  determination in  his quest  for this  higher spirit. Also  he is
          showing  better use  of his  baser desires,  ie for  honey. There  are
          obvious parallels  with numerous  other flood  myths although  in this
          Wiccan  version, having had our fill  of our favourite tipple, the Ark
          mark 1A  has some design  faults. This  is why in  the world of  today
          there aren't quite so many  unicorns and other mythical beasts.   They
          lost the argument with their honey pots.

          What Tiggers Eat

          Pooh, strolling through the woods, hears this peculiar noise:
          "WorraWorraWorra". He picks  himself up, looks around  and espies this
          strange creature. The creature  bounces up and down and  says, "Hello,
          I'm Tigger". Pooh,  being a generous soul, asks him  back for a little
          something. He  asks Tigger what  he would like to  eat. Tigger doesn't
          know what he eats,  so Pooh gives him some  honey. Tigger is not  imp-
          ressed, so off they go  to Piglet's house with Tigger  bouncing along,
          running  ahead  of Pooh  and leaping  our at  him  in a  very friendly
          fashion. When they arrive,  Piglet gives him some acorns.  Tigger does
          not like Acorns. So off they  go to Eeyore's where Tigger tries thist-
          les. Tigger definitely does not like thistles. Lastly they try Kanger.
          Kanger  is very  concerned, but  doesn't know  quite what  to suggest.
          However, whilst giving malt extract to her baby Roo, Tigger bounces up
          and grabs  the spoon and says  "Mmmmmmm". So we find  out what Tiggers
          eat.

          Moral: This shows Pooh's ready acceptance of all types of people, even
          Aries! He goes to great lengths to help this very young spirit to find
          spiritual sustenance and someone willing to look after him. Kanger, as
          is the  case with most Cancerians, does not believe they can solve the
          problem  but in  fact the  solution is  in their  grasp all  the time.
          Unfortunately, Kanger is now stuck with this waif and stray.  Pooh has
          climbed a long way  from the days when he got  stuck in Rabbit's door,
          and has learnt  the responsibility that goes with new initiates in our
          world.

          N.B. Please note that in the true Pagan spirit of this tome,
          even Tiggers eat vegetarian food.

                                                                            1692

          Pooh and the Honey Tree

          On this day we find Pooh staring  up into the branches of a tree.  His
          highly tuned senses  have detected  honey. Being a  portly bear he  is
          none too good  at climbing trees, so  he comes up with  a plan. Chris-
          topher  Robin had  a party with  lots of  balloons. So off  he goes to
          Christopher Robin's house to ask if he might borrow a balloon. He also
          asks  Christopher Robin to help him. They set off with Pooh's require-
          ments. The balloon is painted black to look like a thundercloud, and
          blown up. Pooh, grasping the  string, floats aloft. Christopher  Robin
          stays beneath with  his umbrella  announcing "Tut tut,  it looks  like
          rain." The  bees of course are  not fooled for an  instant. About this
          time Pooh  discovers the major flaw  in his plan. He  cannot get down.
          After much careful thought, Christopher Robin  shoots the balloon with
          his pop  gun, and Pooh descends  very rapidly and lands  on a thistle.
          Eeyore considers this a waste of a good thistle.

          Moral: This is the pinnacle of Pooh's intellectual development. He has
          solved  his immediate problem, but  not really thought  out the conse-
          quences. In a  spiritual sense, he has  strived too far  without being
          properly prepared  and is  brought back  to earth  with a  bump. Pooh,
          having developed so far, has  forgotten that if you are to  go flying,
          astrally or  not, then you  must not  forget your  parachute. As  Pooh
          found with the bees, we must  learn not to underestimate life forms we
          perceive  as being  lower than  ourselves. Eeyore  is another  case in
          point. Although he is  seen as under-developed because he does not say
          much, he has obviously seen the outcome from the word go, and  is only
          upset at the demise of a juicy thistle. Christopher Robin is obviously
          an interplanes adept  since once  again he rescues  Pooh after  having
          clairvoyantly foreseen the outcome.

          Conclusion:

          To lead up  to my  great revelation  I must  conclude the  story.   On
          frequent  occasions when Pooh calls  on Christopher Robin,  he is out,
          but has left a  note that he will be  "BAK SON", and is nowhere  to be
          seen. Pooh takes these notes to Wol, who is not sure if they  refer to
          a herbaceous "Bakson" or a spotted "Bakson". One evening,  Christopher
          Robin arrives  at Pooh's house  and reveals to  Pooh that his  time in
          this place is nearly over and he must go to school. He and Pooh have a
          long chat and Christopher  Robin decides that Pooh is  ready to accom-
          pany him on this great adventure  and they walk off hand in  hand into
          the Sun.

          This illustrates the basic fact of life that no matter how comfortable
          we are  we must be prepared  to grow and  develop and move on  when we
          must. Christopher  Robin is in fact  Pooh's Higher Self and  as can be
          seen from  the stories, unless you  use your Higher Self  you will not
          reach  your desired aims, and  indeed may go the  same way as the uni-
          corns  and their honey pots.  Between Christopher Robin  and Pooh they
          have achieved sufficient development to leave their current  plane and
          move on to higher things.  Christopher Robin, as can be seen  from his
          name, Christ/Robin, is  a Tipherathic  aspect of Pooh;  ie the  centre
          where the lower  and higher self come together. When  they have united
          the way is open  and clear for them to  move on to the next  sphere of
          existence.

                                                                            1693

          Thus it  should be every witch's ambition to be reincarnated as a bear
          of very little brain who lives in the hundred acre wood on a  plane at
          least one  above this one.  After all the  idiots we see  running this
          world have to be  seen as a damn sight more stupid  than even Wol. (PS
          Mrs Thatcher is also a Libran!)

          copyright to  David Wadsworth, who has been a bear of little brain for
          many a long year!

          The End
 

                                                                            1694

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                         Wicca & The Art of Motorcycle Maintenance
          by David Wadsworth
          (This article first appeared in Children of Sekhmet, May 1988. It  was
          originally given by  Dave as a talk at a  Wiccan Workshop organised by
          Chris and Vivianne Crowley in 1987)

          This talk aims to illustrate  the all-pervading nature of Wicca. If  a
          system  of  natural laws  or beliefs  is true,  it  can be  applied to
          virtually  anything. I intend to try and apply parts of Wiccan beliefs
          to my other passion, biking.

          There  is a  peculiar sort  of bonding  between a  real biker  and his
          machine. The  biker will put  the well-being of his  machine far above
          his  own. I have seen men  cry over a bent bike,  or after an accident
          tell  the driver  off for  hitting his  bike rather  than him.  I have
          personally fought off two ambulence men so that I could hop to my bike
          to inspect  the damage before being  taken to hospital. My  theory for
          this  strange bond  is that the  motorcycle and  rider form  a sort of
          Gestalt being, a conplete  entity, either part of which  is incomplete
          or useless without the other.

          The  motorcycle represents the male  part of this  entity. It provides
          all the force and power, but lacks control and direction. It is all
          potential, in Wiccan terms, the God force, waiting for the female
          aspect,  the  Goddess, in  the form  of  a horrible  grubby motorcycle
          rider.   The rider takes the  force and harnesses  it, giving purpose,
          form and direction.  Controlling the raw male potential, and together,
          in harmony, they  will be  capable of reaching  heights impossible  to
          either on their own.

          The motorcycle can be seen as a way through which to tap a source of
          cosmic energy.  The energy  which we  in the  Wicca  use for  healing,
          spells, divination, as a  gateway to alternative universes. Just  as a
          witch  wouldn't attempt to tap this  awesome power without protection,
          neither would a biker. The biker will put on boots, gloves, helmet and
          leathers  in a  similar sort  of way as  a member  of the  Craft would
          surround themselves with a protective circle to preserve the power and
          keep out undesirable spirits. In the biker's case he is also aiming to
          keep in  the heat, and protect him from the road, onto which demon car
          drivers  possessed of  evil spirits  (gin, vodka, whiskey  etc.) would
          lure him to his death!

          This brings us neatly (?) to the subject of reincarnation. Most of you
          reading this will have some knowledge of the ideas of reincarnation;
          i.e. that we are born, live in the world, die, and are then reborn to
          develop further. Not many of you will realise that motorcycles go
          through a similar process.  They leave the  factory to roam about  the
          face of the earth, then some parts wear out, and they descend into the
          dark underworld of the  workshop. Here they are consoled  and repaired
          by  the creative  force of  the female,  who is  the biker,  to emerge
          re-born  in Spring, once more  blooming with refreshed  colour of res-
          tored  paintwork, and the cycle starts again. Many British machines go
          through this every year. About  Yule they are ready, and in  the first
          days of Spring  they roar about in the  first flush of youth.  Then at
          the peak of their  power, at Lammas, they are cut down, usually due to
          some  terminal mechanical problem. They dwell for the remainder of the
          year in Hades, the garage, thus mirroring the cycle of the God.

                                                                            1695

          The spirituality of bikes is perceived by man in different forms, and
          each has its followers. Here are some of the major religions:

          THE CHRISTIAN

          This  newcomer to  the  spiritual motorcycle  rides a  modern Japanese
          bike.  He  pays little more than  lip service to his religion.  He has
          few rituals, all he has  to do is turn  the key and start the  starter
          engine.   He  tends to  be into  power and  speed, tearing  past older
          machines which he regards with contempt. He cares little for the inner
          workings of the  machine, running to  his priest/mechanic whenever  he
          has a  problem.  Should his  machine pass on, i.e., wear  out, it will
          believed to be irreparable, i.e., too expensive, and gone to the great
          scrap heap  in the sky. The makers of this  are the great salesmen and
          evangelists of the bike, not to mention the profit makers.

          THE MAGICIAN

          He  will typically be an older bearded gentleman, who rides an immacu-
          late old British  motorcycle. They  are into status,  and will  pootle
          along at 40 mph all day, imagining themselves  the envy of all who see
          them.  They are into ritual  and mystery. The  performance required to
          summon some older bikes into life is awesome and  dangerous. Yet these
          fellows will watch in silence as a machine spits at a new initiate and
          breaks  his shin. They will endlessly pontificate on the correct shade
          of colour for the petrol tank, or whether a part is the right year for
          the model; mostly that's all they do.

          THE WITCH

          The bike will most likely be filthy, not from lack of care, but from
          constant use  in all sorts of  conditions. The rider knows  and under-
          stands the inner workings of his machine, its every click and whistle.
          He relies on no  guru for his understanding,  he is not afraid  to try
          things  out and see if  it works. Not for him  the search for power or
          acclaim. He is just out to  explore the universe and glean its myster-
          ies. He  will get there  in the end,  there's plenty of time.  He will
          rebuild bikes time  after time,  not sticking to  rigid formulae,  but
          with whatever  comes to hand. he  enjoys his bike and  is in-tune with
          it.

          As a biker-witch, I am now going to use two useful tools to explain my
          theory  of Life, the Universe  and Everything: i.e.,  the Kaballah and
          the four-stroke cycle.

          Firstly the act of invocation and the four-stroke cycle. For those of
          you who are not mechanically minded, I'll try and keep this simple.
          Officially the four-stroke cycle is referred to as Induction,
          Compression, Power and Exhaust. I prefer the much more evocative Suck,
          Squeeze,  Bang, Blow. There  are a few  parts that  really matter: the
          crank  shaft,  the con  rod,  the piston  and  the inlet  plus exhaust
          valves.

                                                                            1696

          1)  Suck:  Initially the  piston is  at the  top  and both  valves are
          closed.  As the  crank shaft turns, the inlet valve opens, the con rod
          pulls the piston down which draws air and fuel in. At this point in an
          invocation,  the invoker is opening his chakras and drawing the cosmic
          energy which surrounds us into his body.

          2) Squeeze: The crank  shaft continues around, the inlet  valve shuts,
          and the  piston is pushed  up, squeezing tha  gases together. This  is
          when the  invoker says  the invocation  and passes  the  power to  the
          invokee.

          3) Bang: The fuel/air mixture ignites and pushes the piston down. The
          priest/ess takes on the aspect of God/dess being invoked.

          4) Blow: The exhaust valve opens and the piston pushes the charge into
          the exhaust pipe. The God/dess charges and shares his/her power with
          those assembled.

          And now - motorcycles on the Tree of Life:

          Kether - traditionally the godhead from which all energy flows. It is
          formless. This is the high tension spark which ignites the fuel and
          without which the bike is naught.

          Chokmah - Formless, directionless energy, raw untamed power. In the
          engine this is the burning fuel mixture.

          Binah - this takes the raw force and starts organising and forming it.
          The piston, conrod  and crankshaft  takes the power  of the  expanding
          gases
          and converts it to rotary motion.

          Chesed - Takes  the potential  energy of  Binah, gives  it order,  and
          makes it more solid and  usable. In the engine, the gearbox  and final
          drive take the power  from the crank shaft and  make it usable to  the
          whole machine.

          Geburah - An essential breaking down.  Where there is life, there must
          be death. In an engine when you  have got two lumps of metal thrashing
          about in violent motion, they must wear each other away.

          Tiphareth - This is the image of the godhead, the wayshower, Lucifer,
          Prince of Light. In the bike this is represented by the electrical
          system and the ignition system, and the lights, which on British
          machines are provided by Joe Lucas, Prince of Darkness!

          Netzach -  This is the spirit of nature, intuition and sexuality. This
          is more  concerned with what bikers  do. They are in  tune with nature
          and tend  to get drawn  to ancient  sites, eg Stonehenge,  Avebury and
          Wayland Smithy, or  just standing  around in a  muddy field  communing
          with nature  and the  local brewery.  This is also  the source  of the
          sexual bond between man and machine.

          Hod - Communication, intellect and travel. It is also where your will
          produces  power. The travelling  aspect of  motorcycles is  fairly ob-
          vious, and hordes  of despatch riders  fulfil the communication  role.
          This is  where we get  the knowledge of the  workings of the  bike. It
          definitely  takes Hodic willpower on  a cold, wet  morning, along with

                                                                            1697

          highly verbal expletives, leaping up and down  on the kickstart to get
          the bugger moving.

          Yesod - This is the lunar aspect of biking, linked to Tiphareth on the
          Middle Pillar (refer Joe Lucas, Prince of Darkness). Many bikers will,
          by the light of the Full Moon, switch their lights off and ride by
          moonlight in their lunatic hunt for the local  hostellry. In the event
          of  a biker meeting his  death through this  ridiculous activity, look
          into  the sky.  For there you  will espy,  on his  silver machine, the
          spirit  of the biker riding across the astral heavens. Scientists tend
          to think these are meteors. There is also the illusion of security one
          gets from riding  around with one's  head in  a goldfish bowl,  collo-
          quially known as a blood bucket.

          Malkuth - The concrete world, reality. On a bike you are cold, wet,
          tired, frequently uncomfortable, and very vulnerable, and no-one in
          their right mind would do it if it wasn't for something else......

          Despite Malkuth,  biking opens up  other realms, other  worlds (Birmi-
          ngham, London, Glasgow, etc) and  puts you in tune with the  inner and
          outer universes.

           The End.

                                                                            1698

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                               THE GREEK & ROMAN GOD(ESSE)S
                             A quick overveiw by Thomas Palmer

          APOLLO-Also called Phoebus, the  bright one. Identified with the  sun.
          Said to be the  most powerful of the Gods. Son of  Zeus and Leto. Born
          on  Delos, taken  North and  raised by  the hyperboreans,  he went  to
          Delphi and killed the dragon Python, guardian of the oracle of Themis,
          but a ravager of the countryside.
                          Tall,handsome,outstanding inword anddeed,he wasthe god
          of  ever-renewed  youth,  archetype  of virile  beauty  and  masculine
          virtue. He was also known as  a seducer & extremely arrogant. Talented
          in music,  inventor of the lyre,  he was the inspiration  of poets and
          soothsayers. His oracles were expressed in verse.
                          Hecould cure illnessand banish evil.He was adoctor who
          knew  the purification rites and was invoked against plague. His image
          was set at dangerous places for protection (Lighting the ways) Nothing
          escaped his vision (light of day).

          ARIES  (MARS)-Son  of Hera,  born without  male  assistance. He  was a
          supreme fighter, loved battle and cared little about issues, switching
          sides without scruple. He delighted in massacres.
                          Hewas god of war,not victory, andwas thoughtless about
          winning, only fighting. Was on occasion disarmed by Athena, Goddess of
          restraint and forethought,  to keep  him from  interfering in  battles
          that did not concern him.
                          He wasprolific inlove, butalso arapist.He wasrun byhis
          passions.

          CRONOS (SATURN)- Son of  Uranus (Heaven) and Gaea (Earth).  Gaea, worn
          out by  numerous pregnancies, requested to be  free of this burden, so
          Cronos (Saturn) took up  a sickle and cut off  his father's testicles.
          His  wife  was Rhea,  and he  fathered  Hestia, Demeter,  Hera, Hades,
          Poseidon and Zeus. Was eventually deposed by Zeus.
                          Hisfestivals, theSaturnalia,were atimeof liberationand
          freedom for  all and got  pretty wild. They were  celebrated from Dec.
          17th until the new year. Saturn is the archetype for "father time".

          DIONYSUS- Son of Zeus and Semele. His escort was satyrs and marginally
          sane gods. He  did not respect laws or customs,  loved disguises, wild
          screaming, licentious dances  and wild  places. He was  a drunken  god
          with no  home, living in the  wild and eating raw  meat. He encouraged
          excesses of all kinds.
                          HerahatedDionysus becauseofZeus'sinfidelity andhounded
          him. She caused him to be killed by the Titans, but he was resurrected
          through the efforts of  Athena, Zeus, Apollo, and Rhea. She  drove him
          mad, but through Cybele he gained  mastery of it. He drove many people
          mad for various reasons.

          EROS  (CUPID)- A  primordial god,  contemporary of Chaos,  who existed
          before Cronos (Saturn) and Zeus. He came out of an egg that formed the
          earth and  sky when it broke  in two. He precipitated  the embraces of
          Gaea (the Earth) and Uranus (the heavens), which resulted in the birth
          of  Oceanus, Tethys, Coeus, and Cronos (Saturn). The Earth and heavens
          were so tightly  embraced that none of the children could rise towards
          the light until Cronos (Saturn) castrated his father.
                          CupidwasassociatedwithAphrodite, whomoderatedhispower.
          Where he was desire, instinct and violent sex, she  was grace, tender-
          ness and sweet pleasure.
                          Cupidmadepeoplelosetheir reasonandparalyzedtheirwills,
          even inspiring Zeus to capricious sexual desires.

                                                                            1699

                          AsEros heis saidto bethe childof Porus(Expedience) and
          Penia  (Poverty). Like Penia,  he was said  to always be  in search of
          something, and like Porus,  he always found  a means of attaining  his
          aims.

          FAUNUS- A Roman God, Son of Circe and Jupiter. Protector  of the Roman
          peoples, he  lived on Palatine Hill  in Rome. His oracle  was given in
          nightmares.  Lupercalia was his festival, during which his priests ran
          through  the streets with leather straps and struck any women they met
          with them to bestow health and fertility. The women were said to strip
          themselves to be better targets. He reproduced himself in the satyrs.

          HADES (PLUTO)- Son of  Cronos (Saturn), brother of Zeus  and Poseidon.
          When  the world was divided between the three brothers, the underworld
          and  hell fell to Hades, while Zeus  took the heavens and Poseidon the
          seas. He had a  helmet that made him invisible. He ruled the dead, and
          forbade his subjects to  leave his domain. He desired  Persephone, but
          Zeus forbade the marriage. He then kidnapped her.

          HEPHAESTUS (VULCAN)- Son of Zeus and Hera. He was lame, either because
          his  mother, startled by his  ugliness, dropped him,  or because Zeus,
          angry that  he took  his mother's  side in a  dispute, threw  him from
          Olympos. He dwelled among mortals and became the god of black smithing
          and  artistic metal work. He made  a golden throne that imprisoned any
          who sat in it, and gave it to Hera to avenge himself for his fall from
          Olympos.

          HERMES (MERCURY)-  Son of Zeus  and the nymph  Maia. He stole  some of
          Apollo's cattle shortly after his birth and  concealed them, sacrific-
          ing two to the Olympian Gods. This theft won  him recognition as a God
          himself.  When Apollo discovered the  theft and Hermes  was tried, his
          defense was so  skillful and spirited that Zeus laughed and ruled that
          there should be a friendly settlement between the brothers.
                          Hermes was Godof the spoken wordand oratory and wasthe
          intermediary between  the Gods and  men. Also the God  of commerce and
          contracts, where  language  must  be precise  to  convey  the  correct
          meaning.

          JANUS- ROMAN- The Two faced God. he was God of beginnings and presided
          over new undertakings, gateways and initiations. he was revered as the
          first king  of Rome and made order reign. His  temple was left open in
          wartime so the God could act, but was closed in peace.

          THE LARES- Roman- Twin children  of Mercury by the rape of  Lara. They
          protected the land. Were symbolized by two boys and a dog.

          PAN- Half man, half goat, with horns on his brow and lust in his eyes.
          Son of Hermes and a daughter of the Dryops, he was the God of pastoral
          regions  and wilderness.  Special friend  of shepherds, he  guided and
          protected them from afar. Protector of all wild things and places. His
          pipes  had an aphrodisiac  effect on those who  heard them and induced
          mating.
                          Pan wasalecherand adrunkwho constantlypursuednymphswho
          would flee in terror. Caves rang with their cries when he caught them.
          He  was famous for his rages, where  he attacked anyone who got in his
          way. His  irrational behavior led people  to flee him in  "panic."  He
          was dangerous  when he took  possession of a being.  The possessed, or
          panoleptic, took on his  bearing and would  wander in the wild,  laugh
          madly,  or throw  themselves  on others  for  sex without  respect  to
          gender, or have epileptic fits.

                                                                            1700

          POSEIDON (NEPTUNE)- Son of Cronos (Saturn) and Rhea, he is represented
          wielding a  trident and being  pulled by monsters in  a chariot. After
          Zeus's  victory over  Cronos (Saturn), the  young gods,  who preferred
          life  on earth, divided the  various domains of  earth. Poseidon chose
          the seas. He represented  the hidden forces of germination  and death.
          Together with his wife Amphitrite, he had powerful ties with Gaea, the
          Earth,  mother of  the Titans.  As subterranean  Gods, they  shook the
          world from inside.
                            Poseidoncausedearthquakes whenhemade lovetohis wife.
          The  mystery isle  of  Atlanta belonged  to  Poseidon. Poseidon  could
          provoke  storms, set  fire to  rocks on  shore and  create springs  of
          water. He had many children, most wicked and violent, like the Cyclops
          of the Oddessy.

          PRIAPUS-  A small god  with a penis  of immense size.  Son of Zeus and
          Aphrodite, he was deformed by Hera in revenge. Aphrodite abandoned him
          in fear that she would be ridiculed for her ugly child. He began  as a
          symbol of fertility,  but of  no significance. Although  he was  over-
          sized, he was  impotent. He seemed to fail at  everything he tried. He
          was compared to an ass and ridiculed. He lent his name  to the disease
          priapism, an incurable illness where the penis remains painfully erect
          but incapable of ejaculation.  Ended up as an obscure gnome.

          QUIRINUS- A Roman warrior god originally, he became a  god who watched
          over the well  being of the community, opposite  to his former nature.
          Called an apparition of Romulus the founder of Rome.

          ZEUS  (JUPITER)- Son of Cronos  (Saturn) and Rhea.  He defeated Cronos
          (Saturn)  in a ten  year battle and  then divided the  realms with his
          brothers by lot,  getting the heavens  for his own.  He was ruler  and
          judge,  the arbiter of disputes among Gods and men. His decisions were
          just  and well balanced, showing  no favoritism. He  had several wives
          and many lover's, earning the title  "all father" or "father god". His
          infidelity caused much strife  on Olympos and in the world  through he
          raging of his wife, Hera.

                                            Goddesses

          APHRODITE (VENUS)- Daughter of Zeus and Dione according to Homer. 'The
          Woman Born Of The Waves' according to Hesiod, born of the foam impreg-
          nated  by the  sexual  organs of  Uranus,  which Cronos  (Saturn)  had
          severed  and thrown  into  the sea.    Plato identifies  these  as two
          separate Aphrodites. One Urania, the daughter of Uranus was goddess of
          pure love.  The other, called Pandemos, (Root of pandemonium?) was the
          Goddess  of 'common' love. She  married Hephaestus, but was unfaithful
          with Aries.
                            Arieswascaughtandhumiliated. Aphroditefledinshame to
          Cyprus, and there took Thrace as lover, resulting in the birth of Eros
          (Love), Anteros (Love in return), Deimos and Phobos (Terror and Fear).
          She also  was a lover of  Adonis, a human shepherd  named Anchises who
          fathered Aneas, of Hermes and  of Dionysus who fathered Priapus.   She
          was known for jealousy. She made Eos (Dawn) fall in love with Orion in
          spite for her seduction of Aries. She punished all who did not succumb
          to her.  A beauty competition between Hera, Athena, and Aphrodite was
          proposed by Eris (Discord) with the prize being a golden apple. It was
          judged by the  human Paris. All  the Goddesses  offered him bribes  to
          win.

                                                                            1701

                            AphroditeofferedHelen, mostbeautifulofall Humans.She
          won and thus caused the Trojan War. Eros was the primordial god of in-
          stinct. When Aphrodite appeared  he adapted himself and joined  forces
          with  her. At this time the sexes became distinct. Aphrodite's kingdom
          was the place of desire. Young girls  were said to pass from the place
          of Artemis (chastity and games) to the place  of Aphrodite, where they
          become women.  Considered by some to be  an affliction or madness that
          women must bear. She represents female lust and passion, and demonstr-
          ates its potential for destructive effect. Young girls gave their vir-
          ginity to the Goddess by living in her temples and offering themselves
          to passing strangers.

          ARTEMIS (DIANA)-Daughter of Zeus  and Leto. The huntress, she  is seen
          as the  forever young  goddess. She  is proud of  her shapeliness  and
          keeps  her virginity to protect it. She  was a warrior, joining Apollo
          to kill Python and other exploits. Anyone who offended her or tried to
          win  her  virginity paid  dearly.  They were  killed,  transformed, or
          mutilated. She defended  modesty and punished illicit  love and exces-
          ses. She  avenged rape. She also  took out her anger  on those virgins
          who gave in  to love. She  did not  mind marriage, but  when a  virgin
          married  she was  to give  up all  the things  of childhood,  toys and
          dolls, locks of hair, etc., leaving them on her altar.

          ATHENA (MINERVA)- Daughter of  Zeus and Metis. Metis was  swallowed by
          Zeus, and  when it was time for Diana's birth, he had Hephaestus crack
          open his skull  and she came forth  in full armor shouting  a war cry.
          Also a  virgin Goddess, she  lived among men  without fear due  to her
          warrior's skills. She was  the protectress of Odysseus and  other men.
          She was a warrior who used strategy, ambush, cunning, and magic rather
          than brute force. Her shield bore the head of a gorgon and she paraly-
          zed  her  adversaries and  made  her  companions invincible.  She  was
          against  excess, both  in war and  every day  life. She  taught men to
          control their savagery  and to tame nature.  Was the initiator of  all
          skills. Taught  Pandora  to weave,  trained  horses and  invented  the
          chariot.  She was  the patroness  of blacksmiths  and  carpenters. She
          built the first ship and the boat of the Argonauts.

          CYBELE- Was born  as Agditis,  a hermaphrodite monster,  from a  stone
          fertilized by Zeus. The Gods  decided to mutilate him(?) and made  the
          Goddess Cybele  from him. Her love for  Attis, a human shepherd, drove
          him  insane and he castrated himself for her. Her priests were eunuchs
          dressed as women.  It is from the temple of  Cybele that the reference
          in  the Wiccan Charge of the Goddess to "At mine Altars, the youths of
          Laced.mon in Sparta made due sacrifice.", comes.

          DEMETER  (CERES)- Daughter of Cronos (Saturn) and Rhea, the Goddess of
          corn and grain. Demeter  bore Persephone. She renounced her  duties as
          goddess and  began a fast  and went into  exile from Olympos  when her
          daughter was abducted into the underworld until her daughter should be
          returned to  her. She caused the  spread of the knowledge  of the cul-
          tivation of corn.
                          During herexilethe earthbecamebarren untilZeusdemanded
          that Hades  return  Persephone.  She had  eaten  from  a  pomegranate,
          however, and was forever bound to the underworld. As a compromise, she
          was allowed to rise up into the world with  the first growth of spring
          and  return to the underworld at seed sowing in fall. And so the Earth
          is  barren in the winter,  while Demeter mourns,  and becomes fruitful
          again when Persephone is  released. Demeter made herself known  to the
          children  of Eleusis,  who  raised her  a  temple and  instituted  the

                                                                            1702

          Eleusinian  mysteries. In  Sept.-Oct., the  candidates  for initiation
          purified  themselves in the sea,  then processed down  the sacred path
          from Athens to Eleusis. The rites remain secret, but involve a  search
          for a mill for grinding  corn, and a spiritual experience.  During the
          rites, men women and slaves were all treated as equal.

          ERINYES,  THE- Alecto,  Tisiphone,  and Megaara.  They were  born from
          drops  of blood  that fell from  Uranus's severed  Penis, and  did not
          recognize  the  authority of  the gods  of  Olympos. They  hounded and
          tortured their victims,  driving them mad. Also  called the Eumenides,
          The Good Ones, to divert their wrath. Assimilated by the Romans as the
          Furies. They were implacable and demanded punishment for every murder.
          To them murder was a stain. The murderer had to be banished and driven
          mad before purification could  occur. They were blind and  carried out
          their punishments indefinitely.

          HARPIES-  Greek  genii/spirits-  Daughters  of  Thaumes  and  Electra:
          Nicotho  or swift-footed, Ocypete or swift of flight, and Celaeno, the
          dark one.   Were either  women with wings or  birds with the  heads of
          women.  Called the  'hounds of  Zeus' and  seized children  and souls.
          Skillful at torture, they could pester a victim into madness.

          HERA  (JUNO)- Daughter  of  Cronos (Saturn)  and  Rhea brought  up  by
          Oceanus  and Tethys. Married Zeus. It  was claimed that each year Hera
          regained hervirginity by bathing in the spring of  Canathus. According
          to  some traditions Hephaestus, Aries, and Hebe (Youth) were conceived
          by her alone without male assistance.   As Zeus'  legitimate wife, her
          fury at his infidelities was boundless,  and she took vengeance on his
          lovers and any  progeny of  the affair without  distinction. Zeus  was
          often reduced  to hiding or disguising his children to protect them.

          HESTIA/VESTA- Daughter  of Cronos  (Saturn) and  Rhea. Goddess  of the
          hearth,  she had the privilege of retaining her virginity forever. Her
          symbol was  the fire,  which was  never allowed to  go out.  The young
          bride and  newborn child were  presented to  her and  she was  invoked
          before each meal.   Her temple in Rome was served  by the young vestal
          virgins.

          MOERAE (PARCAE)- The Three Fates. Atropos, Clotho, Lachesis, daughters
          of  Zeus and Themis.  The first spins a  thread symbolizing birth. The
          second unravels it,  symbolizing life's processes, and  the third cuts
          it, symbolizing death.  They too  were blind and  ruled destiny.  They
          were  also symbols  of a  limit which  could not be  overstepped. Were
          connected to their sisters, the furies, who punished crime.

          MUSES- Nine daughters  of Zeus and Mnemosyne  (Memory). Calliope ruled
          epic poetry, Clio ruled history,  Polyhymnia mime, Euterpe the  flute,
          Terpsichore dance, Erarto lyric  art, Melpomene tragedy, Thalia comedy
          and  Urania astronomy. They delighted the Gods and inspired poets. The
          Muses created  what they sang about.  By praising the gods,  they com-
          pleted  their glory, by boasting of valiant warriors, they wrote their
          names in history.
                        Theywerecelebrated bythe Pythagoreansasthe keepersof the
          knowledge of harmony.

                                                                            1703

          NEMESIS-  Daughter and Night.  Ruled over the  distribution of wealth,
          looked after  balance, took revenge on arrogance  and punished excess,
          including  excessive happiness,  riches and  power. Moderation  in all
          things was her creed.

          NYMPHS-  Daughter of  Zeus and  usually part  of a  greater god(esses)
          entourage.   Not immortal, though  long lived. Mostly  lived in caves.
          Were  dark powers  whose  beauty alone  could  lead to  madness.  Were
          seducers of many of the gods. Were considered secondary deities.

          THETIS- Daughter of the old man of the sea. Very  beautiful. Mother of
          Achilles.  Saved Zeus from a plot to overthrow him and  was an ally of
          Hera. Saved the Argonauts as they passed between the clashing rocks.

                                                                            1704

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                                 Against The Witch Hunters
                                       Robin Culain

              "All this has happened before. And all this will happen again. But
          this time it happened to ..."
 
            Well, us.
 
              Thebeginning of Sir James Barrie's PeterPan must echo what many of
          us are  feeling, as  we watch a  new and loosely-knit  conglomerate of
          yellow  journalists,  right-wing  eco-spoilers  and   Evangelical  and
          Fundamental  Christians move slowly towards a Witch hunt for the 90's.
          Our  spiritual ancestors faced similar problems in many times and many
          lands.
 
              Recall the Priestesses  of Eleusis,  last of an  ancient line,  in
          decline, falling  at last  to the  stratagems of  Theseus and  his new
          Attic  Gods. Recall  the Etruscans,  their vision  of sexual-political
          balance  overpowered by  the might  and organization  of the  husband-
          headed Roman empire. And most tender to the touch, recall the agony of
          the middle ages, as the Catholic, then Protestant churches consolidat-
          ed their grip on the rural  population, killing six million alleged or
          actual Witches in the process.
 
              The hunt is in a beginning stage and beginnings are important. The
          formal focus  of the television specials,  Redbook articles, diatribes
          in the LaRouchite New Federalist, "Occult Crime" seminars and newspap-
          er articles is some thing called  "Satanism", which bears little or no
          relationship to Wicca and Neo-Paganism.
 
              In fact, media "Satanism" bears little resemblance to any histori-
          cally  verifiable  Satanism. It  is  neither  classical Egyptian  Set-
          worship",  Romantic  Ceremonial Satanism  a  la  Huysmanns nor  modern
          Egoist flamboyance per La Vey. Sometimes it's heavy  metal sullenness,
          drugs  and violence, but that's  usually only for  starters. The heavy
          metal boys, we're usually told, are just dupes of the Great  Conspira-
          cy. And  when you get down  to the real stuff,  the genuine complaint,
          it's  generally  the stuff  of horror  movies  and nightmare  -- baby-
          eating, virgin-sacrificing bloodsucking monsters!
 
            All this has happened before. And all this will happen again.
 
              There's a limited range of things that can be  used to stir up the
          anger of  a populace against a group, or deaden moral sensitivity to a
          persecution. It pretty much boils down to baby-eating, virgin-sacrifi-
          cing and bloodsucking.
 
              This  has been the century of Hitler's Holocaust. but the Russians
          who butchered entire Jewish  villages in the Pogroms, the  inhabitants
          of  York who slaughtered  nearly every Jew  in the city  in the 1100's
          didn't merely think the  Yiddim dressed and talked funny.  The accusa-
          tions were the  same. By Jesus, those Jews ate  babies! They were just
          like Satanists, with one exception.
 
            You could find the Jews.

                                                                            1705

 
              There probably aren't any "Satanists" as portrayedin the articles,
          seminars and diatribes. If there are, they're certainly not Neo-Pagans
          or  Wiccans. But  in  the lucrative  atmosphere  in which  the  press,
          missionaries and so-called "Crime Advisers" publicize and proselytize,
          the word "Witch" creeps in every third sentence.
 
              Naturally,we Witches and Neo-Pagans have spent a certain amount of
          effort pointing out that  we love children like anybody  else, have no
          particular attraction to virginity,  and tend, in the most  extreme of
          our diets,  to vegetarianism. In short,  we have tried to  educate our
          detractors and the media to our harmlessness.
 
              This tactic is true, andthis tactic is good, but I thinkthat if it
          becomes our primary response to persecution we will ultimately fail to
          endure.
 
              Imagine a Witch inthe Middle Ages in front of aCatholic or Protes-
          tant  tribunal. In  some cases she  has been  denounced by  a business
          competitor,  or an envious rival  in love, or  a spiteful neighbor. In
          other cases she has been brought  to the dock by an expert in  "Occult
          Crime" -- the traveling Witch Finder.
 
              She stands bound before her Inquisitors,plain or pompous depending
          on their  religious persuasion. Perhaps  there's a  crowd around.  She
          tries to  educate them to the  simple fact that she's  a worshipper of
          the  Old Gods,  loves children  like anybody  else, has  no particular
          attraction to virginity, and tends, in  the most extreme of her diets,
          to vegetarianism.
 
              They, in turn, accuse her of worshipping a living fiend, blighting
          the cattle, and eating babies.
 
            She doesn't stand a chance.
 
              Now  picture another scene, one  that has not  occurred often. She
          stands before those assembled, and  begins, shall I say, to  point out
          some facts. She  points out  the medieval physician  with the two  per
          cent  live delivery rate who  wants the local  midwifery practice shut
          down. She points out the priest and bishop who are terrifying the once
          fun-loving populace into  penury and pestilence with  the twin threats
          of damnation and  the noose.  She denounces the  Christian nobles  who
          will brook no interference with their  rule, least of all from the old
          Nobility of the land.
 
              She'd  be shut up in short order, but  in a different way, for she
          would  be addressing the real issues. The nonsense about babies, Black
          Men and cattle was then,  and is now nothing more than  a smoke screen
          to mask real and significant religious and political differences. It's
          all a cheap trick, a coward's cheat, a way of throwing muck until some
          sticks. It is only used when the real terms of debate cannot stand the
          light of day, and it works only if we permit it!

              Our situation is in no way as dire as that of our  ancestors. Only
          now have things moved to the stage where one group, the far-right  and
          sometimes farcical Limonites, actively  bait Wiccans and Neo-Pagans as
          being  "as bad  as  Satanists". And  unlike our  ancestors, we  have a
          freedom of speech they could only dream of. We will not be silenced if
          we speak, certainly not at this time.
 

                                                                            1706

              So let's  not waste our opportunity!  Whenever the "Witch-Hunters"
          bait us  or attempt to smear us with their cannibal taunts, let's find
          out what the real agenda is, and address it. Make the Lyndonite defend
          himself against whipping up the population against a minority religion
          as  Hitler stirred hatred against the Jews.  Make the entire La Rouche
          crew explain their suicidal environmental policies, and their editori-
          al statement that "the worship of Mother Earth does indirectly lead to
          mass  murder ..."  Engage them  on the  real issues  -- just  what the
          worship  of the Mother really  means, and what  people are really like
          that scapegoat innocents and despise nature!
 
              Likewise with the "Occult Crimewatch". Ask them about theirsources
          of revenue.  About their religious  agendas and connection  with Evan-
          gelical  missions. Ask the if  they support religious  freedom, and if
          non-Evangelical religious belief, in their opinion, is a hazard to the
          public.  Ask them, if you can corner  them into a frank reply, what on
          earth  they are  doing  lecturing hate  to  police officers  sworn  to
          protect all the public, Christian and Pagan!
 
              The media  deserve the same.  Let's not spend  more than a  breath
          denying lurid charges. Instead, ask them why they are sensationalizing
          and  smearing a  legitimate  religion to  make  sales. Inquire  as  to
          whether the German  press in  the 30's  had a  responsibility for  the
          slanders  on the Jews that they printed.  Ask them how they'll feel if
          harm  comes to  one Pagan  woman  or man,  girl or  boy through  their
          negligence, indifference to non sensational fact and search for sales.
 
              In every case  we have an opportunity to turn  the tide, by coming
          right out  with  our real  differences  in front  of the  public,  and
          insisting that  the terms  of  debate be  on genuine  issues. We  must
          refuse  to be  backed into  a defensive  posture, denying  ever wilder
          charges.
 
              Instead let us bring our active  advocacy and love of our Gods, of
          Mother  Earth, of our families and  children and ourselves to the fore
          in every debate.  We must require our opponents  to bare their genuine
          beliefs and  motives, and contrast them  clearly with our  own in full
          view. We must sharpen the terms of debate so keenly that no person can
          leave the  scene without having to  make a clear and  conscious choice
          about what they value and believe is right.

              There's  no point in lecturing  to the Cardinal.  The audience for
          every debate is not the Witch  Hunter, it is the neutral observer. Let
          them see the love of  the Earth, and contrast it to  nearsighted greed
          and poverty  of emotion.  Let them see  the love of  the Old  Gods and
          contrast it to a cringing fear  of the Father's judgment. Let them see
          generosity and intelligence and refusal to be sacrificed, and contrast
          them to venality, cunning and  scape goating. In every debate,  let us
          rise to the  height of our capability, and let our   opponents have it
          in the Values -- right where it hurts!

 

                                                                            1707

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                                     Charging Crystals
                                        Ian Kesser
 
              Crystals,as many of you know, are extremely useful for practition-
          ers  of the Magickal arts. They can be used to channel power, to store
          power, to  heal, and many other  ways. Due to space  considerations, I
          have chosen to limit myself to the charging aspect in this article.

              Thefirst and most important part of charging a crystal is choosing
          the crystal itself. For most general uses, Quartz is the best one. For
          specific use,  there are many others.  I have found that  Diamonds are
          useful  in storing Good energy, and Zircons (my birthstone!!) for Evil
          energy. If you have a specific  purpose in mind, please consult one of
          the many fine tables of crystal affinities.

              The next step, and also important, especially the first few times,
          is to  prepare yourself  for the  actual channeling  of energy.  In my
          case,  music helps, as  well as  pranayama and  other forms  of breath
          control. The first one I used is simple
            .
              Pranayama, simply,  is control  of  breath. Most  forms amount  to
          hyperventilation or  subventilation. The one  I used first,  and still
          use, is this:  take four  quick inhalations, filling  the lungs.  This
          should be over the space  of about one and a half seconds. Then exhale
          in four  short bursts, again  over one and  a half seconds.  Repeat as
          necessary. The  first few times this  is done, I  recommend you desist
          after  about one minute. Over the course  of time, this can and should
          be  increased, but  until you  are used  to the  effect this  gives, a
          shorter time is suggested.

              Now that you're in  the mood, take the crystal  in your right-hand
          (left hand  for those of you who are lefties). Visualize a door within
          the heart of the crystal. Until this visualization is firm and steady,
          wait. Then open  the door. Behind it you should see a store of diffuse
          energy,  which varies  with the  type of  the crystal.  Some crystals,
          usually the inferior ones, have little or nothing back here. These are
          generally not good to use.

              Close the door, but keep it in mind. That was just to check on its
          energy.  Decide which energy  you wish it  to house.  Usually only one
          will be  needed, such as for talismans and storage of energy for later
          use, but  in some cases, such  as a divination tool,  more is suggest-
          ed/required. DO NOT TRY THIS ON YOUR FIRST ATTEMPT! YOU WILL FAIL! The
          energy you  will be handling  is powerful,  and trying to  handle more
          than one world  at a time  is strenuous. Trying  to handle all  three,
          plus  personal and other energies, is  straining to the limit. As with
          all other bodily  systems, an  ability used beyond  its capacity  will
          overload and break or refuse to perform, as  with a man trying to lift
          300lb barbells on his first try at weight lifting.

              For general use, I  find nature's energy is best  for multipurpose
          storage. Those in the  Church of Set would probably  find differently,
          as would those in the Church of Christ. Use what you  feel comfortable
          with.

                                                                            1708

              Now, the  fun part. For the three major energies, I find there are
          certain ways of drawing them tat are easiest on the practitioner.  For
          Good energy, try it like this: Form a cone with the base connecting to
          your skull in the  region just between and above your eyebrows. "suck"
          the energy  (visualize it as you  will, I use a  light, golden yellow)
          into the cone, then through a tube into  your brain. The visualization
          on this is a bit tricky, but it can be done.

              For  Nature's energy, visualize a "hose" going down into the Earth
          from the base of your spine. This hose should ideally connect with the
          center  of the  Earth,  but some  people  simply cannot  conceive  the
          distance involved with that, and can therefore not visualize it. Go as
          deep as you can, with time, you should improve. I "see" this energy as
          a ruddy, glowing red, as with magma. Use what works.  Draw this energy
          up the tube, then through your spinal column into the brain.

              Now, the Evil energy. This is trickyfor me, but here's how I doit.
          Place the feet  together (if they already are, so  much the better! It
          means this  isn't uncomfortable for you, as it is for me.) and visual-
          ize a  siphon, with the hose  connecting to a cone  connecting to your
          feet, about two inches in diameter,  one inch on either foot. Then, on
          the other end,  a hose entering a  black, inky void(or whatever  color
          you perceive evil  energy to  be). One last  connection: another  hose
          running from that  area of your feet to  the previously mentioned area
          in the  skull. This aligns nicely  with the Chakra theory,  to which I
          subscribe, in that a Chakral spinal-type column connects all the major
          power  centers of  ones body.  If you  know this  system, so  much the
          better! Draw  the energy through the  siphon(sometimes visualizing the
          bulb on  the siphon  squeezing  helps) into  the feet,  then into  the
          skull, then into the brain.

              Other objects  you wish to  draw energy  from, use the  door anal-
          ogy/visualization given above( for powerful things such as  the Tarot,
          I see it as a  gate more than a door. Again, whatever  works for you),
          and draw from  your use hand. If you plan on  using that object again,
          take only  a token  amount of  energy, and DON'T  FORGET TO  CLOSE THE
          DOOR!

              Personal  energy: This  varies so  much with the  individual! Some
          people draw from  their auras, some  from the Chakras,  some from  the
          Astral Body. Just use  the method you feel most  comfortable with. For
          those of you who have no preference, or no knowledge of such things, I
          use the Astral approach.  I draw a bit of the substance  of the Astral
          body,  generally the feet, into the brain.  After I finish all else, I
          "spread out" the  Astral body to make up for  this loss. Astral bodies
          DO heal.

              Well, that's most of it. Draw  the energy you need, then draw from
          the crystal. Take it in  your use hand again, open that door, and take
          out the energy, and bring it to  the brain. Generally, I use the  hose
          again, connecting to  that spot in  the skull, but this  one generally
          runs INSIDE  y body, such  as along the arm  bones, then up   the neck
          bone. Mix the energy up. If it helps, visualize a  cosmic Cuisinart or
          whatever. If it  won't mix, like oil and water,  you have failed. This
          crystal will not  hold this  energy. Give  up, put  back the  crystals
          power,  ground yourself(later...),  and try  again later  with another
          energy.

                                                                            1709

              Once you've achieved  the mix, refill the  crystal. Sometimes, the
          energy won't go back in. This usually means you've put too much of the
          energy you're using in,  and not enough  of the crystal's own  energy.
          Bring it back to the brain, and remix. How  do you refill the crystal,
          you  ask? Switch hands on the crystal,  then visualize that handy hose
          again, but this time flow backwards, through the door. There will come
          a  point, especially early  on in your  practice, that  the crystal is
          full when you have energy  left over. Slam that door and  ground your-
          self(later...), don't  overfill it!  Doors have their  bursting point,
          and that's a wonderful way to destroy a good crystal.

              OK,  it's later. You've finished the job at hand (Applause, you've
          earned it!)  but have  all this  energy left! There  are many  ways of
          grounding energy, use  the one you are comfortable  with(I know I keep
          saying  that, but it bears  repeating. Don't do  anything against your
          Will). The one  I use  is simply grounding  it. Take that  handy-dandy
          all-purpose  hose again,  connect it  to the  base of  the spine,  and
          thence into  the  Earth. Flip  the switch  to reverse,  and push  that
          energy out! Be careful not to let out yourself as well!

            That's it. I hope you find this helpful to you.

                                                                            1710

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                                     Tarot Divination
                                         Tuppence
 
                Not long agoan on-line friend told methat he saw no reasonto use
          the  Tarot in divination; in fact, he felt that no one should use them
          for divination as this was a profane use of the cards. He preferred to
          use the cards solely for contemplation.
 
                At the time Idid not feel inclinedto respond to thisnarrow view,
          but after a night  of thinking about it, I  was prompted to write  the
          following in defense  of Tarot  Divination (and I  don't mean  fortune
          telling!)
 
             Divination:
 
              1) The art or  practice that seeks to  foresee or foretell  future
              events or  discover hidden  knowledge usually by  means of  augury
              (divination from omens) or by the aid of supernatural powers
                  2)Unusual insightor intuitiveperception (thesedefinitions from
          Webster's)
 
                According to theBrotherhood of Light there are fourmain uses for
          the Tarot:
 
              1) Science of Vibration
              2) Divination by cards
              3) Divination by number
                  4) Spiritual Science (themethod of putting the resttogether to
          develop a philosophy)
 
             Is it wrong to USE the cards?
 
              1) Playing cards is fun! Without such use perhaps Tarot would long
              ago have  died as other  games have faded  from use. Chess  may be
              considered to be a child's game or a highly developed intellectual
              discipline. The same is true of using the Tarot card's.
 
              2) Have you  ever played Taroc? It is a very interesting game like
              bridge  using the  Major Arcana as  Trumps...in profane  decks the
              court cards and majors may have two heads (to be read either up or
              down.) Some versions of the game have certain mystical aspects.
 
              3) In  studying the  history of the  Tarot you  will see that  the
              decks (except those belonging  to aristocrats who had hand-painted
              decks made for  them by  great artists)  used long  ago were  very
              primitive and  made from wood  cuts. We have  come far  from those
              crude  representations...but  the  ideas expressed  in  the  Tarot
              remain the same - they are still there in those early decks.
 
              4) Where  did the Tarot come from? We have only theory and conjec-
          ture:
 
              a) Ancient Egyptians
                    b) They always have existed buthave been revived from timeto
          time
              c) Gift of Divine Origin
              d) etc.

                                                                            1711

             It's validity and usefulness are what count
 
              a) it works when used
              b) it contains Universal symbology and archetypes found elsewhere
              c) it is numerically correct and  corresponds with ancient systems
              of wisdom (especially to the Qabala)
 
                10 = sephiroth (ace through 10 in the Minor Arcana)
                22 = paths (22 Major Arcana cards)
                4 = elements (four suits)
                (etc.)
 
                  The Tarot is MUCH  MORE than mere pictures on  pasteboard. The
          pictures  on the Tarot cards  are physical symbols  for spiritual con-
          cepts. One definition I use for the Tarot is as follows:
 
                  Asymbolic representationof ArchetypalForces and/orBeings which
          have always  existed and have been  identified and passed on  to us by
          ancient initiates  and which provide  a focus for  us to use  in self-
          initiation,  spiritual  development,  and  the  perception  of  hidden
          wisdom.
 
              A few notes regarding the above........
 
              1)  Jung says of Archetypes that they exist for us at birth...they
              emanate from the collective unconscious....they are NOT self-crea-
              ted or generated.
 
             2) Aleister Crowley says in his book the Book of Thoth:
 
           "Each card is, in a sense, a living being." "It is for the student to
             build these living stones into his living Temple."
 
             "...the cards of the Tarot are living individuals..."
 
                  "Howis he to blendtheir life with his? Theideal way is that of
          contemplation. But this  involves initiation of such  high degree that
          it  is impossible  to describe  the method  in this  place. Nor  is it
          attractive  or suitable  to most people.  The practical  everyday com-
          monplace way is divination."
 
            3) In Magick without Tears he says:
 
                  "...theTarot itself as a whole is an universal Pantacle...Each
          card,  especially this is true of the  Trumps, is a Talisman; ...It is
          evidently an Idea far too vast for any human mind to comprehend in its
          entirety. For it is 'the Wisdom whereby He (God) created the  worlds.'
          "
 
              As regards these Lively Forces:
 
              1.  These  Forces  can  communicate  with  us...or  rather we  can
              interpret  their  currents  through  our   subconscious  intuitive
              minds....this is  one use of divination  (and contemplation). This
              is the level, as Jung says, at which we are all connected.
 
              2.  These Forces can  be directed  by us  Magickally if we  are so
              trained. First we must master divination; then direction.
 

                                                                            1712

              3.  The Tarot  is a  Magickal Weapon  In  the hands  of a  trained
              initiate the mere  placement of  one card between  two others  can
              alter  the  forces involved  and  affect  physical (and  ethereal)
              reality.
 
              4. The  Tarot is  a philosophy  as well,  with an Ancient  Message
              about the Soul's journey.
 
              5. Yes, the Tarot is useful to study and contemplate....the colors
              and symbols  are specifically  designed and arranged  to stimulate
              things within us (forces, archetypes, subconscious).
 
              6.  The  Major Arcana  are especially  sacred  to us  because they
              represent the Paths, Steps,  Forces which are necessary for  us to
              rejoin the Godhead and attain enlightenment.
 
                  I maintain that the best wayto understand that the Tarot cards
          are  ALIVE and ACTIVE FORCES  is to USE/HANDLE/EXPERIENCE  them and so
          Divine (and perceive)  what they are all about. The  cards are a focus
          for our minds upon  forces which are ever-changing and  evolving (even
          as humankind is evolving).
 
                  We are fortunate that modern printing is  so good and that the
          Tarot decks and books which we have today are easily  available to us.
          This was  not always the  case for our  brothers and sisters  in times
          past. Today  one can afford  to smile  and say: "I  only need  to con-
          template  the cards to understand them." But  there is more to the use
          of  the cards in  Divination than many  have been taught;  for it is a
          mysterious process.
 
                  Just as one muststudy and practice upon amusical instrument to
          become a  virtuoso, so too  the Tarot  takes many years  of study  and
          practice to use  correctly. One  must be  well developed  spiritually,
          emotionally, and  intuitively, or (as  in music)  naturally gifted  to
          make full and accurate use of the cards in divination. In the hands of
          a gifted Diviner or Initiate the Tarot is a formidable  weapon. It can
          even talk and spell out sentences! Hence the Hebrew letters correspon-
          dence to the Major Arcana. However, since  we do not all learn in  the
          same ways....the Tarot may not be the DIVINATORY METHOD for everyone.-
          ..although everyone can learn from it and should study it.
 
              Other methods which may suit:
 
              a) Astrology
              b) Numerology
              c) I Ching
              d) Pendulum
              e) Runes
              f) etc.
 
                  Ashumankind evolves spiritually (and in other ways) so too the
          Tarot  evolves. Take  for  example the  reconstruction of  The Chariot
          (Arcanum VII) and The Devil (Arcanum XV) cards by Levi. He gave them a
          new  presentation based upon his advanced knowledge at the time. Also,
          note how  The Lovers (Arcanum VI)  has changed from earlier  decks. It
          still has the  same basic meaning,  but the  symbols have changed.  No
          longer  are there  two  women...one good  one  bad...with the  man  in
          between...now  it is two  people with an  Angel above them.  New Tarot
          decks continue to be made as our knowledge and understanding evolves.
 

                                                                            1713

                  A noteon The Book ofThoth, Aleister Crowley's Tarotdeck, is as
          seen by him from the Astral Plane. This is why it is so different from
          many  decks; why it is so striking;  and, why the energy felt has such
          strong effects upon many people.
 
                  Some cardscome and go....thereare morecards on theastral plane
          than we have on the physical....between the cards, above and below the
          cards are others...as with the Quaballa.
 
                  When workingwith the Tarot ifone is in aMagickal State (Asana,
          etc.) and  reads the cards it is a  Magickal or Divine (hence the term
          divination)  operation. I take the  forces into myself  when using the
          cards thus they affect me and I them.
 
                  Because ofthis knowledge, I respect the Tarot as a Living Thi-
          ng/Force and I do  not bother it with profane questions. I treat it as
          a Magickal Weapon  and thus  with care and  respect. Fortune  telling,
          while not wrong, is the profane use of the cards.
 
                  Contemplationof thecards isuseful; withoutDivination, however,
          one could not experience the forces within them in the same way. Also,
          there are hidden uses for the Tarot. The Tarot is indeed a Teacher. It
          is also  a door, a  gateway, an  entryway into other  realms which  is
          partly how it was used  in Egyptian Initiation Rites. We may use it in
          some of the ways listed below:
 
              1) Scrying/meditation
              2) Ritual (invocation and evocation)
              3) Works/spells
              4) Talisman use/focus
              5) Divination
 
                  Some of the goals of initiates(after perfecting divination and
          the Tarot's philosophy) are 1) to read with a blank deck  and to use a
          spread with no set meanings, and 2) to develop one's own Astral Deck.
 
                  Magick (in Theory and  Practice), Crowley's famous book, calls
          Divination an important branch of Magick, and defines it thusly:
 
               1. "We postulatethe existence of intelligence's, either within or
              without the diviner, of which he is not immediately conscious. (It
              does not matter to the theory whether the communicating spirit so-
              called is an  objective entity or a concealed portion of the divi-
              ner's  mind.) We assume that such intelligence's are able to reply
              correctly - within limits- to  the questions asked."
 
               2. "We postulate that it is possible to construct a compendium of
              hieroglyphs sufficiently  elastic  in  meaning  to  include  every
              possible idea, and  that one or more of these  may always be taken
              to represent any  idea. We  assume that any  of these  hieroglyphs
              will  be understood  by the  intelligence's with  whom we  wish to
              communicate in  the same  sense  as it  is by  ourselves. We  have
              therefore a sort of language...."
 
               3. "We postulate that the intelligence's whom we wish to  consult
              are willing, or may be compelled, to answer us truthfully."

                                                                            1714

                  He goes on to discuss divinationas shown in some of the quotes
          below:
 
                  "In a system of  divination each symbol stands for  a definite
          idea."
 
                "As regards theHoly Quaballa, based as it ison pure number, (it)
          evidently  possesses  an infinite  number  of  symbols.  Its scope  is
          conterminous with existence itself; and it lacks nothing in precision,
          purity, or indeed  any other perfection. But it cannot be taught, each
          man must  select for himself the  materials for the main  structure of
          his system."
 
                "It is always essentialfor the diviner to obtainabsolute magical
          control over the intelligence's of the system which he adopts."
 
                "Experienceis the only teacher. One acquires what one may almost
          call a new sense. One feels in one's self whether one is right or not.
          The diviner must develop this sense."
 
                "In order to divine without error,one ought to be a Master ofthe
          Temple. The  faintest breath of  personal preference will  deflect the
          needle from the pole of truth in the answer."
 
                "One mustprepare oneself by generalpurification and consecration
          devised  with the object  of detaching oneself  from one's personality
          and increasing the sensitiveness of one's faculties."
 
                "The muscles with which hemanipulates the apparatus ofdivination
          must be entirely independent of any volition of his. He must lend them
          for the moment to the intelligence whom he is consulting."
 
                (note:one of the first steps indivination is the invoking of the
          Angel HRU)
 
                "He must have succeeded in destroying the tendency of the ego to
          interfere with the object of thought. He must be able to conceive of a
          thing out of all relation with anything else."
 
                "He  should allow the question entire freedom to make for itself
          its own proper links with the intelligence directing the answer."
 
                "Hemust sink his personality in that of the intelligence hearing
          the question propounded  by a stranger to whom he  is indifferent, but
          whom it is his business to serve faithfully."
 
                "He should exhaust the intellectual sources ofinformation at his
          disposal, and  form from them his  judgment. But having  done this, he
          should  detach his mind from what it  has just formulated, and proceed
          to concentrate  it on the figure as a whole,  almost as if it were the
          object of his meditation."
 
                "The concluding operation istherefore to obtain a judgmentof the
          figure,  independent of all intellectual  or moral restraint. One must
          endeavor to apprehend it as a thing absolute in itself."

                                                                            1715

 
                "Divination is in one sense an art entirely separatefrom that of
          Magick; yet it interpenetrates Magick at every point. The  fundamental
          laws of  both are identical. The  right use of  divination has already
          been explained: but it must be added that proficiency therein, tremen-
          dous as is its importance in furnishing the Magician with the informa-
          tion necessary to his strategic and tactical plans, in no wise enables
          him  to  accomplish the  impossible.  It is  not  within the  scope of
          divination to predict the  future with the certainty of  an astronomer
          in calculating the  return of a comet. There is  always much virtue in
          divination."
 
             "One must not assume that the oracle is omniscient."
 
                "The Magician ought therefore to make  himself master of several
          methods of  divination; using one or  the other as the  purpose of the
          moment dictates.  He should make a point of organizing a staff of such
          spirits to suit various occasions. These should be 'familiar' spirits,
          in the strict sense; members of his family."
 
                "Divination ofany kind is improper inmatters directly concerning
          the Great Work  itself. In the Knowledge and Conversation  of his Holy
          Guardian Angel, the adept is possessed of all he can possibly need. To
          consult any other is to insult one's Angel."
 
                "Although the adept is in daily communication with his Angel, he
          ought to be  careful to consult  Him only on  questions proper to  the
          dignity of  the relation. One  should not  consult one's Angel  on too
          many details, or indeed on any matters which come within the office of
          one's  familiar  spirits. One  does  not go  to  the King  about petty
          personal trifles. The romance and rapture of the ineffable union which
          constitutes  Adeptship must  not be  profaned by  the introduction  of
          commonplace cares."
 
                Thus wemay use Divinationfor those worthy questionswhich we need
          answered but cannot find out in any other way...either through our own
          research or by the contacting of  one's Holy Guardian Angel. If we can
          attain  the necessary magickal states  discussed above and  if we com-
          plete the  necessary study and work  which he suggests, we  can become
          masters of Tarot Divination.

                                                                            1716

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                         The Dangers Of Magical Thinking In Magick
                                          Nihasa
            .
              Magicalthinking is a psychological term for making a naive assump-
          tion of cause and effect  without consideration of intervening mechan-
          isms. In plain English,  it is the assumption that if  I do THIS, then
          THAT will  happen even  though I  have no idea  how or  why. Prominent
          examples  of magical  thinking can be  found in  Economics (if  we cut
          taxes  on the Corporations, they  will invest more  money in upgrading
          their  production facilities and create more jobs) and Politics. It is
          typical of the world-view of very  young children, who have a somewhat
          simplistic model of How-Things-Work.
            .
              To many outsiders,most Magick seems to bebuilt on this basis...so-
          me guy mutters some weird words and waves his hands and expects to get
          a lot  of money  soon (sounds  like a  Management Consultant, come  to
          think of it), or to make it rain, or to be rid of an enemy. Then  they
          shake their heads, call the Magick-users children or  worse, and go on
          with their lives.
            .
              Within real Magick-use, this  sort of sloppy thinking can  lead to
          anything  from  disappointing  'fizzles'  to  disastrous  misfires  of
          spells. Our  cultural heritage's are  filled with "monkey's  paw" type
          stories of the results of ill-thought-out Magick use. While dilettante
          New  Agers are more  likely to blindly  'cookbook' a spell  or ritual,
          some of us have been known to skip a few steps in the process as well.
            .
              Just think of the consequences of invoking Diana or Aphrodite in a
          ritual  designed to "keep those foolish women in their place." (Anyone
          remember "Good-bye, Charlie"?)
            .
              While I am not saying thatyou need to understand thephysics/chemi-
          stry/etc. of  each step down to  the subatomic level, I  am suggesting
          that  you think  through  each step  and  each mechanism  (and  likely
          consequences)  of any major working BEFORE you perform it. A black-box
          understanding  (detailed  knowledge of  the  inputs and  outputs  of a
          mechanism and  the relationship between them  without an understanding
          of the internal details  of the mechanism) is  usually enough for  mot
          purposes. For instance, if invoking or  evoking a deity, make sure you
          know  the strengths,  weaknesses, character,  and personality  of that
          deity. If  using herbs (ingested or  in balms or incense)  be sure you
          know the pharmacological  and combinational effects  of each. Most  of
          all, when  going for a long-term  effect think of the  ecology of that
          effect: where it can come  from and what it may causelater.  You can't
          always anticipate  all side  effects, and  you certainly can't  always
          avoid them,  but with a  bit of work you  can give yourself  a shot at
          handling them.
            .
              Do a  reality check before  you start a  working. If you  just pay
          attention to  the beginning (the ritual  or working) and the  end (the
          desired effect) and leave the rest to wishful thinking, you are asking
          for trouble.
            .
              NOTE:  The above  is an excerpt  of a  1988 seminar  on Magick and
          Psychology: Insights and Interactions.
             .

                                                                            1717

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                                  Satanism As Media Hype
                                       News article:

            From the Phoenix Gazette 24 June, 1989
                SCAPEGOAT: Satanism scareis mostly hype, experton cults says....
          by Michelle Bearden

              Judging  by Satan's popularity in news accounts and police reports
          these days, you'd think Satan had been elected to Congress  or won the
          Pulitzer Prize. But  it's not true, says J. Gordon Melton, director of
          the Institute for  the Study  of American Religion  in Santa  Barbara,
          Calif. and one  of the country's  leading experts  on cults. In  fact,
          there is no surge at all  in Satan's popularity. "The only surge we're
          seeing  is the  spread if  mis-information," Melton  says. "Malicious,
          suspicious, and ritualistic acts are being attributed to satanism, and
          people are buying into it."

              Melton has launched a one-man crusade to get what he considers the
          truth out to  the public. Using  an extensive survey  he completed  in
          1986 as his guide - "The Evidences of Satan in Contemporary America" -
          Melton makes his case frequently before groups and in interviews. Most
          misinformation regarding satanism comes out of police agencies, Melton
          maintains.  That's because, in the absence of true satanic groups, law
          officials have to blame "something concrete," he says.

              "What  we've got is creation of imagination, paranoia, and general
          ignorance,"  Melton says.  "We've got  wild speculation  and  jumps in
          logic. What we don't have is the truth. One story perpetuates another,
          and,  before  long, 'experts'  in  police  departments are  conducting
          seminars on a topic they don't really understand."

              At the Phoenix Police Department,  police spokesman Andy Hill says
          the  agency  analyzes every  incident that  has satanic  overtones. He
          blames a majority  of these crimes  on "kids  caught up in  experimen-
          tation." "It's  safe to say  that most  of it  isn't hard-core.  We're
          usually dealing with copycat  crimes," he says. " I  wouldn't consider
          satanism a  big problem here in  Phoenix. We know it  exists, but it's
          more underground than anything else."

              According to Melton, onlythree established satanic cults exist:The
          Church of  Satan, a San Francisco based  group headed by founder Anton
          LaVey; a splinter group, the Temple of Set, also in  San Francisco and
          headed by Michael  Aquino; and the Church of Satanic Liberation in New
          Haven, Conn., led by  Paul Douglas Valentine. Total membership  in all
          three  groups is "probably less  than 3,000," Melton  says. Those fol-
          lowers are the true  satanists, and their numbers haven't  varied much
          in the last two decades, he says.
              Many of the acts blamed on satanism are committed by teenagers who
          are bound together b drugs and violence rather than demons. While they
          may use  satanic imagery in their  deeds, Melton says they  are "play-
          acting" the role  of worshipping  the Prince of  Darkness. "It's  true
          we're hearing a lot of satanic references in today's music, but that's
          pure commercialism," he says. "Just because your teenager gets wrapped
          up in certain rock'n'roll doesn't mean he's into the occult."

              Someof the conclusions that support Melton's studies to combat the
          theory of international satanic conspiracy include:

                                                                            1718

            * The existence of a large  number of nonconventional religions, such
              as  cults, that  have  nothing to  do  with occultism,  much  less
              satanism.

            * The growth of witchcraft as a new religion and how it is   confused
              with  satanism.  Melton  labels  contemporary Wicca  as  a  nature
              religion that places great emphasis upon the preservation  of life
              and non- violence.

            *  Reports of cattle  mutilations, which  ignore the  facts that most
              are mistaken observations of predator damage.

            *  The  discovery of  common  symbols,  such  as  an inverted  cross,
              pentagrams, and  bloody altars,  which lead investigators  to con-
              clude that satanic activity has taken  place. However, no evidence
              of any  conspiracy involving the kidnapping  and transportation of
              children for ritual purposes has emerged.

            * Fantasies of people who make  "confessions" of their involvement on
              satanic cults.Typically, they cannot supply independent corrobora-
              tion of the stories.

              Moreover,a good portion of the mis-information on satanism - which
          Melton says is really a "parody of religion" - comes  out of evangeli-
          cal Christian publishing houses. With that bias, "it;s easy to see how
          misinformation breeds," he says.

                Melton contends that opensatanic groups pose no publicthreat. If
          there is cause for concern,  it would be the small, ephemeral  satanic
          groups, mostly consisting  of young adults  or teenagers and  possibly
          led by psychopaths  or sociopaths.  "These are the  groups that  cause
          immediate  danger to  themselves and  society at  large. That's  where
          police  should  be  concentrating their  efforts,"  he  says. "In  the
          meantime, we've got  to get out of this satanic  mentality and get our
          labels straight."

                                                                            1719

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                   Why I Don't Believe The "Survivors" Of Occult Groups
                                    by Rowan Moonstone

              Recently onthis echo, several people have taken Pagans to task for
          naysaying the  Christian sources dealing with  former practitioners of
          various occult disciplines. I have researched this area thoroughly for
          the past  five years. I've bought  or read all the  Christian books on
          the subject that I can get my hands on. I have over 1,000 clippings in
          the files dealing with this subject, I've got over 100 audio tapes and
          20 videotapes on this subject, and I've got reams of Christian litera-
          ture, and police training material to  draw from. In addition to this,
          I grew up as a Southern Baptist and was a Sunday School teacher at the
          age of 16. I know whereof I speak when it comes to Christian sources.

              I've also  been a Witch for nigh on to  8 years now, and have net-
          worked with other Pagans all across the country, attended festivals in
          various states, and subscribed to many Pagan publications both in this
          country and abroad. I've read  many books on modern and ancient  Pagan
          religions, and can  furnish a complete bibliography  for anyone that's
          interested.

              After a concentrated search through this material, I must conclude
          that most of  the allegations  of the "survivors"  are fabricated  and
          insupportable.  In the  rest of  this report,  I will  give documented
          reasons why I believe this to be true.

              6-17-82 -Province Victoria Bulletin - "A misunderstanding appeared
          to be  the root of  a satanic scare  in Victoria this  weekend, police
          sources said Wednesday. Police, hospitals and human resources ministry
          workers had gone on the alert following a report that  a satanic group
          was  planning Tuesday  to  sacrifice a  human  baby. The  report  came
          through the  child abuse prevention  HELP line in  Vancouver. Victoria
          police said they had traced the source of the report to a church group
          in  Vancouver.  The group  apparently had  heard rumors  of a  rise in
          satanic activities in Victoria and had prayed that no atrocities would
          occur. Somehow someone interpreted  that to mean that a  sacrifice was
          actually  planned, police  said. That was  the report that  got to the
          HELP  line. However, Tuesday passed peacefully with no evidence of any
          satanic activity. "
 
              5-4-86 - New York  Times-" Derry Knight told an  astonishing story
          about his  membership in  a secret  Satanic  cult called  the Sons  of
          Lucifer and his heroic efforts to take over the leadership of the cult
          to free himself and  2,000 members from the coils of the  devil. As he
          told it, it was an incredibly dangerous  mortal struggle he was waging
          against  the most  evil forces  in the  universe, personified  by some
          prominent politicians,  including Viscount Whitelaw, the  deputy Prime
          Minister, who were, he  said, the secret masters of  Britain's Satanic
          orders ... In little  more than a year, before Mr. Knight's activities
          aroused the suspicions of  Bishop Eric Kemp of Chichester,  who called
          in  the police  fraud squad,  the support  group contributed  at least
          $313,000  to the  anti-Satanism  struggle. A  jury that  convicted Mr.
          Knight April  25 of 19  counts of fraud heard  that much of  the money
          raised by Mr. Baker had been spent by his supposedly struggling friend
          on call girls, fast cars,  and a life of dissipation."

                                                                            1720

              January 1988 New York Folklore"Satanism, Where are thefolklorists?
          by  Phillips Stevens, Jr. p 12 (  Mr. Stevens is referring to a murder
          of a 13-year  =old girl in this incident) "While  preparing me for the
          taping of some commentary  to be aired locally following  the National
          Geraldo Rivera  TV special on  Satanic cults  on October 25,  1988, an
          investigative reporter  for a Buffalo  TV station was  discussing That
          incident [the murder].  There were 13  people at that party,  he said,
          the  murdered girl being the 13th. Since  the murder, six of the party
          goers had committed suicide.....I  noted that it was strange  that six
          suicides  with such a  factor in common  had not been  reported in the
          news;  how did  he know  the details?  The mother  of the  most recent
          suicide had told him. ...I advised him to wait and check out the facts
          before airing this story; he called me a few days later saying no, the
          other suicides could not be confirmed."

              1-19-89 Joplin Missouri  Globe News (front page) -  "Jasper County
          Sheriff Bill Pierce said he had no figures available on  how much time
          and money that department  has spent investigating claims. He  cited a
          November case as an  example of the fruitless searches  that have been
          undertaken  because of  claims  eventually  fount  to be  false.  ...a
          Blytheville, Ark. woman told authorities there she had watched satanic
          cultists cut  the stomach of an infant, pour gasoline on the baby, and
          set  it on fire....After agreeing to take a polygraph examination, the
          woman  admitted the story  was false. She  told deputies she  made the
          false accusations to get attention."

              3=6=89 - HoustonChronicle - "A Houston -area womanwho claims to be
          a  former satanic priestess and  has told audiences  she witnessed the
          ritualistic murder of an 8-year-old Tomball girl has left law enforce-
          ment officers  frustrated in their attempts to investigate her allega-
          tions. 'We have  no homicide to link  it to. Why she  would make those
          claims and  then be  hesitant to  talk with  authorities is  reason to
          question  her motives,'  Harris  County Assistant  D.A. Casey  O'Brien
          said"
 
              The previous three messages should tell you why I don't believe in
          the  hysteria being  generated.  If anyone  wants  to see  the  entire
          articles that these quotes were taken from, send a SASE  with 3 stamps
          to P. O. Box 1842, Colorado Springs, Co 80901. BB Rowan
 
 

                                                                            1721

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                             "22 Commandments" For The New Age
                                       Ann Waldrum

            1. You shall learn of Honesty  and attempt to heal your fear of  it,
              to use this in daily living.
            2. You  shall learn  to Love  Unconditionally--beginning with  your-
              self.
            3. You shall help all people  in your worlds come to physical  heal-
              ing.
            4. You shall dwell  on things of high and pure  energy in others and
              self to change Earth.
            5. You will  learn and practice  Pure Service  -- unconditional  and
              with love energy.
            6. You will release  Judgment into the Void--You will  see, identify
              and choose for yourself Only.
            7. You will  Recognize One God  --the God  that corresponds to  your
              vision.
            8. You will destroy no  one in any way -- through  gossip -- through
              killing  their gifts  -- discouraging  self love  by injuring  the
              physical body by foreign substance -- incorrect foods -- incorrect
              labor.
            9.  You will  use your  mind in  the way  the Source  prepared -- by
              faithfulness of prayer -- by study and spiritual growth.
            10. You will learn self discipline so that you respond to  the Earth
              with wisdom.
            11. You will take full  responsibility for your own life  -- blaming
              no other.
            12. You will seek  to learn about your God --  seeing the Connection
              clearly.
            13. You  will  be  known for  your  Gentleness, your  Loyalty,  your
              Kindness, according to your beliefs.
            14. You will grow in Peace  by change of attitude and  understanding
              of others.
            15. You  will learn to  respond and act  from the Highest  Center of
              Inner God -- the Love Response.
            16.  You will learn to Love All Mankind by seeing the Highest in all
              people without exception.
            17.  You  will promote  the healing  of  Mind, Body,  and  Spirit by
              teaching and living the belief in Man's Divinity.
            18.  You will show  faithfulness in your study  of yourself and your
              persona (masks) in order to Free All Parts of Self.
            19. You will Live your life as ordained by your faithfulness  to the
              Truth, as you understand the Truth.
            20. You will Speak in Love, Honesty and Wisdom.
            21. You will Think in Love, Honesty and Wisdom.
            22.  You will  live  in Moderation  (Balance) in  All Areas  of your
              life.

                                                                            1722

                Theforegoing was delivered on July 20, 1989, through the trance-
          mediumship  of  Carla Neff  Gordan by  the  Spirit Guide  "Mary." Mary
          stated that these ideas will also be released through other mediums in
          six different areas of  the world. In preface to  these "Commandments"
          Mary said the following:

                "Youare a loving,connected community oflike-minded souls assist-
          ing  through our inner connection. You are becoming a profound  source
          of awakening for  your world. These rules are to  open your hearts, to
          teach  you self-love,  to calm  your emotion  to help  you to  live in
          reality that you have wished. To grow, first you must  become a source
          of  service. There  must  be a  difference in  earth because  you have
          walked  here. Now is  the time of  shifting your energy  into a higher
          place through  unconditional love. A part  of your purpose  is to heal
          the earth  through holy, or  wholeness, relationships. You  will begin
          now."

 

                                                                            1723

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                        Risk Assessment Within The Craft Community
                                     By Weyland Smith

                  There seems to betwo schools of thought within the "Craft Com-
          munity"  concerning the dangers faced by Pagans in general and witches
          in particular.  One school thinks that we  are now in the  Age of Aqu-
          arius  and that all  danger has passed.  The other camp  seems to feel
          that we  are beset  with  dangers and  that our  only  safety lies  in
          remaining "the hidden  children of the Goddess", telling no one of our
          religious faith (including our  fellow practitioners), and being ready
          to fly or fight on a moment's notice. Who's right? Do we know? Have we
          even tried to find out?

                On theone hand, we live in a countrywith a Bill of Rights. Times
          have  certainly changed  since  witchcraft was  a  hanging offence  in
          Massachusetts. People have been known to proclaim their faith and live
          unmolested. On the other hand, there are about 3 million people in the
          United States who profess themselves to believe that the Bible  is the
          literal word  of God. If Leviticus says "Thou shalt not suffer a witch
          to live.",  then there should be  3 million people out  there ready to
          drag me out of my house and kill me.

                Fortunately, the answer  does not  lie with  either extreme  and
          therefore our reaction should  likewise avoid either extreme position.
          We live  in a world  beset by  dangers. We could  be in a  traffic ac-
          cident.  We could  have  our house  burglarized.  Our child  could  be
          abducted on the  way home from school. We could  be struck by lighten-
          ing. Do we stay  home, guard the house and family and avoid living? Of
          course not!

                What we DOis to act in sucha way as to recognize therisks we run
          and to minimize them. We try to live in reasonably safe neighborhoods.
          We keep  good locks on our  doors. We drive defensively  and wear seat
          belts.  We teach our children to run from threatening situations. This
          isn't paranoia, just good sense.

                  Is thereany danger that we as witches and pagans might be sub-
          jected to another  violent suppression? Any Jew with an  eye to recent
          history would tell  you that of course there is!  Is that danger great
          here  in this  country? Not  at  present, but  we do  live in  a world
          subject  to  rapid changes.  Within  my lifetime,  people  of Japanese
          extraction in this country  were summarily rounded up and  shipped off
          to  remote camps.  This action  was contested  all the  way up  to the
          Supreme Court to no avail.

                                                                            1724

 
             So what should we do?

                Well for a  start, recognize  that there is  SOME residual  risk
          whenever anyone  takes an  ethical position.  We must  understand that
          this risk is present whether we think it should be so or not. Further,
          we must each decide what level  of hazard we are personally willing to
          run and to  which we would  subject our families.  Finally, we  should
          avoid doing anything which might subject ourselves and those around us
          to  risks when such risks are avoidable. Especially, we should respect
          one another's right  to manage his own dangers. Just  because I choose
          to take a risk doesn't give me the right to endanger you!

                Should wereturn to living ourlives under perpetual cover?I  hope
          not. But I do respect the individual rights of my brothers and sisters
          of  the Art to  each make that  decision on  their own. It  is on this
          middle  ground  where I  suggest we  should all  try  to live  for the
          present.

 

                                                                            1725

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                            Supreme Court And Peyote (Articles)

                The following 13 messages,  retrieved from PeaceNet, discuss the
          recent Supreme Court ruling  permitting states to prohibit sacramental
          use of peyote.
 
                Supreme Court Continues Chipping Away At Citizen's 1st Amendment
          Rights, Part 1.
 
                Excerpts fromthe following articledetailing the April17th ruling
          by the US  Supreme Court which decided that Native  Americans could no
          longer use peyote in their religious practices:
 
                  "For all practical purposes,a majority of the SupremeCourt has
          eliminated  the Free Exercise clause  of the First  Amendment from our
          Bill  of Rights,"  said  American Jewish  Congress Executive  Director
          Henry Siegman.
 
                "The court's decision in the peyote case can have the  most far-
          reaching consequences  for all religions, but  primarily for religious
          minorities," continued  Siegman. "It is precisely  such minorities the
          Bill of Rights sought to protect,  for it is they who are particularly
          vulnerable to the depredations of momentary and localized majorities."
 
                  Dr.Robert L. Maddox, executive directorof Americans United for
          Separation of Church and State,  said the "Smith" ruling is  cause for
          concern...
 
                "We  are concerned," he continued, "that this ruling will have a
          negative effect on minority religions. Mainstream faiths will probably
          have  little  difficulty getting  the  exemptions  they need;  smaller
          groups with less political influence will  have a tougher time of  it.
          That is unfortunate. Religious freedom should  not be left to the whim
          of state and federal lawmakers.

                "No one wants anarchy in the name of religion," headded, "but do
          we really want more  and more government regulation of  religion? What
          bothers  us  most is  the movement  away  from individual  liberty and
          toward statism--whatever the government wants, goes."
             [2]
                The following article appeared in the June 1990 issue of "Church
          and State", a publication of Americans United for Separation of Church
          and State, 8120 Fenton St., Silver Spring, MD, 20910, and is reprinted
          here w/permission.
 

                                                                            1726

          The Day 'Sherbert' Melted
          by Rob Boston
 
 
                  Discarding A 27-Year-Old Test For Religious Liberty Cases, The
          Supreme Court  Says  Government  May  Restrict  Religiously  Motivated
          Conduct
 
                Alfred Smithconsiders himselfapolitical; he's noteven registered
          to vote. But, in light of what the Supreme Court did April 17, the 70-
          year-old Oregonian is ready to jump into politics in a big way.
 
                The highcourt ruled 6-3 thatday that Native Americansdo not have
          a constitutional right to  use the drug peyote during  their religious
          ceremonies. Smith, one  of the  plaintiffs who helped  bring the  case
          before  the nation's highest court, is angry  enough to take his fight
          to the polls.
 
                "I'm encouraging all peopleto register and vote thisyear," Smith
          said. "This  is the time for it.  I have never voted  before because I
          don't care to  condone the system, but  I have made a stand  here with
          this case."
 
                The  political route Smith proposes  may be one  many members of
          minority  religions are forced  to take in  the future, thanks  to the
          Supreme Court's decision  in the "Employment Division v.  Smith" case.
          The justices' ruling marks an abrupt shift in free exercise jurisprud-
          ence, granting government broad new powers over religious practices.
 
                What makes the "Smith"decision so significant is thatin reaching
          it  five justices voted to abandon the court's doctrine of "compelling
          state interest,"  a move with far-reaching  implications for religious
          liberty.
 
                In a nutshell, the 27-year-old doctrine says that the government
          can restrict religious freedom only when it proves there is a compell-
          ing interest to do so and  that there is no less intrusive alternative
          available to achieve the  state's goals. The judicial rule grew out of
          the  1963  "Sherbert v.  Verner" decision  and  is usually  called the
          "Sherbert" Test.
 
                Inthe recent peyote case the court rejected the "Sherbert" stan-
          dard in  favor of  a much narrower  test, holding that  government may
          offer religiously  based exemptions from generally  applicable laws if
          it chooses, but it is under no constitutional obligation to do so.
 
                Wrote Justice Antonin Scaliafor the majority, "We havenever held
          that an individual's religious beliefs excuse him from compliance with
          an  otherwise valid law prohibiting conduct that  the State is free to
          regulate."

                Scalia went on to  say that applying the doctrine  of compelling
          state  interest in the peyote  dispute and similar  cases would create
          "a  private right to ignore generally applicable laws [which would be]
          a  constitutional  anomaly." Rigorous  application  of the  "Sherbert"
          approach, he said, would be "courting anarchy."
 

                                                                            1727

                Later in the opinion, Scalia admitted that the ruling will force
          minority  religious  groups to  seek  relief from  oppressive  laws by
          lobbying elected officials, and some may fail in their efforts. But he
          excused this as unavoidable. "It may fairly be said," observed Scalia,
          "that leaving accommodation to  the political process will place  at a
          relative disadvantage  those religious  practices that are  not widely
          engaged in; but that  unavoidable consequence of democratic government
          must be preferred to a  system in which each conscience is  a law unto
          itself  or in  which judges  weigh the  social importance of  all laws
          against the centrality of all religious beliefs."
 
                The  court majority  acknowledged that judicial  exemptions from
          neutral laws have  sometimes been granted for  religious reasons. But,
          Scalia argued, such exemptions have generally been granted in conjunc-
          tion with another constitutional right--such as free speech. He called
          these examples  "hybrids" and  implied they are  special cases.  Other
          than that, said Scalia,  the only legal disputes where  the "Sherbert"
          analysis has  been applied consistently and  usefully are unemployment
          compensation rulings, such as the line of  decisions approving jobless
          benefits for  workers who  are fired  for refusing  to  work on  their
          sabbath.

                Ironically the  "Smith" case involved just  such an unemployment
          controversy.  It started  in 1984  when Smith,  a Klamath  Indian, and
          another man,  Galen W. Black, a non-Indian, were fired from their jobs
          as  drug counselors after the agency they  worked for learned the pair
          had  used the  drug peyote  during ceremonies  in the  Native American
          Church.

                The Council on Alcoholand Drug Abuse Prevention Treatment(ADAPT)
          had a policy stating that  all employees must be drug free.  Smith and
          Black thought  an exemption would be  made for their religious  use of
          peyote, a mild hallucinogen derived from some cactus plants, but ADAPT
          officials saw things differently: Both men were dismissed.

                  When Smithand Black subsequently appliedfor unemployment bene-
          fits, they  were  turned down.  Officials  with the  state  Employment
          Dvision said the  two had been fired for misconduct  and therefore did
          not qualify. The duo took the case to the courts.
 
                Fouryears later the OregonSupreme Court ruledthat the ceremonial
          use of peyote is permissible under  state law and is even protected by
          the  First Amendment. The Supreme Court's recent action overturns that
          decision.
 
                The "Smith" majority drew upon  a somewhat unusual alignment  of
          justices. Scalia, Chief Justice William Rehnquist and Justices Anthony
          Kennedy  and Byron  R. White  were predictable  allies. All  four have
          argued  for a  narrower  reading of  the  First Amendment's  religious
          liberty clauses.
 
                Justice John Paul Stevens, however, provided the key fifth vote.
          Stevens, often  thought of  as a member  of the court's  liberal wing,
          favors a strict separationist reading of the Establishment Clause, but
          has argued  in past cases  for a  less expansive reading  of the  Free
          Exercise Clause.
 

                                                                            1728

                Justice Sandra Day O'Connor concurredin the "Smith" outcome, but
          wrote  a separate dissent that accused  the majority of going too far.
          "Although I  agree with the result  the Court reaches in  this case, I
          cannot join  its opinion,"  asserted O'Connor.  "In  my view,  today's
          holding dramatically departs from well-settled First Amendment jurisp-
          rudence, appears unnecessary to resolve the question presented, and is
          incompatible with our  Nation's fundamental  commitment to  individual
          religious  liberty." The free exercise of religion, O'Connor added, is
          a  "preferred constitutional activity,"  entitled to "heightened judi-
          cial scrutiny." The "Sherbert" Test, she continued, has worked well to
          "strike  sensible balances  between  religious liberty  and  competing
          state interests."

                Justices Harry A. Blackmun, William  J. Brennan Jr. and Thurgood
          Marshall indicated  agreement with  O'Connor's opinion, although  they
          said  they  would have  gone further  and  upheld the  Native American
          Church  members' claim. The  court's liberal wing  criticized the maj-
          ority for "mischaracterizing this  Court's precedents" and engaging in
          a  "wholesale  overturning  of  settled law  concerning  the  Religion
          Clauses of our Constitution."

                Wrote Blackmun, "One hopes that the Court is aware of the conse-
          quences, and  that its result is not a product of over-reaction to the
          serious problems the country's drug crisis has generated."
 
                The  justice insisted that ritual peyote use by Native Americans
          could be tolerated  without jeopardizing the nation's campaign to curb
          drug abuse. He  noted that  the federal government  allowed the  Roman
          Catholic Church to employ sacramental  wine at masses during  Prohibi-
          tion.

                  Said Blackmun, "Ido notbelieve the Foundersthought theirdearly
          bought freedom from religious persecution a 'luxury,' but an essential
          element  of liberty--and  they  could not  have thought  religious in-
          tolerance 'unavoidable,' for they drafted the Religion Clauses precis-
          ely in order to avoid that intolerance."

                Even though the case dealt with the sensitive issue of drug use,
          several  religious organizations  had sided  with the  Native American
          Church members, most notably the American Jewish Congress, which filed
          a friend-of-the-court brief in support of Smith and Black.

                "For all practical purposes, a majority of the Supreme Court has
          eliminated  the Free Exercise clause  of the First  Amendment from our
          Bill of Rights," said AJC Executive Director Henry Siegman.

                "The court's decision in the peyote case can have the most  far-
          reaching consequences for all religions, but primarily for   religious
          minorities," continued  Siegman. "It is precisely  such minorities the
          Bill of  Rights sought to protect, for it is they who are particularly
          vulnerable to the depredations of momentary and localized majorities."

                Three  weeks after the  decision the AJC  and an extraordinarily
          diverse  coalition of  religious and  civil liberties  groups  filed a
          petition for  rehearing before the  Supreme Court. The  petition urged
          the justices to hear the case again so the organizations will have the
          opportunity to address their  free exercise concerns in friend-of-the-
          court briefs.

                                                                            1729

                Groups joining the  AJC include: the Baptist  Joint Committee on
          Public  Affairs, the National  Council of  Churches, the  National As-
          sociation of  Evangelicals, People  for  the American  Way, the  Pres-
          byterian  Church  U.S.A.,  the  American Civil  Liberties  Union,  the
          Christian Legal Society, the American Jewish Committee, the Unitarian-
          Universalist  Association, the  General Conference of  the Seventh-day
          Adventist Church, the Worldwide Church of God and the Lutheran Church,
          Missouri  Synod. Americans United  for Separation of  Church and State
          also signed the petition.

                Attorney OliverS. Thomas of theBaptist Joint Committee saidit is
          important that religious  and civil liberties  groups have the  oppor-
          tunity  to express  their  views to  the  court. He  said the  court's
          abandonment of the "Sherbert" Test could have a wide impact.

                "Taxation ofchurch assets, regulationof church schoolsand child-
          care centers, zoning and other land-use questions are all areas of the
          law  where we've  relied upon  the compelling  state interest  test to
          provide  churches with  exemptions,"  Thomas told  the Baptist  Press.
          "With a stroke of his  pen, Justice Scalia has overturned 27  years of
          legal precedent and  made the 'first  liberty' a constitutional  step-
          child."

                The Rutherford  Institute, a  conservative legal aid  group that
          frequently litigates  free exercises cases,  was also dismayed  by the
          ruling. Said Institute President  John W. Whitehead in a  press state-
          ment, "Justice Scalia's  opinion rejects the notion that free exercise
          of religion  is a preferred  right. Rather,  in most situations  it is
          valid only when coupled with another constitutional right.

                "Armed  with this opinion, a state may draft a law that violates
          religious liberty,  claim it  is `religiously  neutral' and  those af-
          fected by it may have no recourse under the Constitution."

                Constitutional scholars wereparticularly amazed that themajority
          in the peyote case  relied heavily on "Minersville School  District v.
          Gobitis," a  1940 Supreme Court  decision that said  Jehovah's Witness
          children  in  public schools  could be  forced  to say  the  Pledge of
          Allegiance.  "Gobitis" was  overturned three years  later in  the "Ba-
          rnette" decision and has been roundly criticized ever  since as one of
          the court's biggest mistakes.
 
                    Observed Douglas Laycock, law professor at the University of
          Texas, "The court  repeatedly quotes "Gobitis" without noting  that it
          was  overruled in "Barnette," and  without noting that  it triggered a
          nationwide outburst  of violence  against Jehovah' s  Witnesses. Until
          the opinion in this case, "Gobitis" was thoroughly discredited."

                But not all courtwatchers were chagrined by the ruling. Jules B.
          Gerard, a constitutional law professor at Washington University in St.
          Louis, told Religious News Service  there has been a lot of  overreac-
          tion. Gerard  said the decision  "overturns very  little" and  accused
          those who have protested it of "hysterical talk."

                Bruce Fein,  a conservative  constitutional  scholar, went  even
          further,  applauding the ruling in a column in "The Washington Times."
          Fein  wrote, "It  is both counter-intuitive  and contrary  to American
          political experience to suppose the "Smith" ruling portends an epitaph
          for  religious tolerance  and  accommodation  in generally  applicable

                                                                            1730

          legislative enactments. And  when religion must yield  to secular law,
          the former continues to prosper."
 
                Fein went on to saythat religions can drop fundamentaltenets and
          still survive, pointing out that the Church of Jesus Christ of Latter-
          day  Saints  (the  Mormons) in  1890  dumped  its  support for  plural
          marriage after the  Supreme Court  refused to allow  the practice  for
          religious reasons.
 
                  Conservative columnist  George Will also was  pleased with the
          "Smith" decision.  "A central purpose of  America's political arrange-
          ments is the subordination of religion to the political order, meaning
          the primacy  of democracy,"  he observed.  "The  Founders, like  Locke
          before  them, wished to tame and domesticate religious passions of the
          sort that convulsed Europe....Hence, religion is  to be perfectly free
          as  long as it is perfectly private--mere  belief--but it must bend to
          the political will (law) as regards conduct."
 
                However, Dr.  Robert L. Maddox, executive  director of Americans
          United  for Separation of Church and State, said the "Smith" ruling is
          cause for concern.
 
                "If a majority ofthe justices did not believe theNative American
          Church members  had a valid  claim, they could  have rejected  them by
          relying on  the doctrine of  compelling state interest,"  said Maddox.
          "But  a majority chose to  go much further,  effectively weakening the
          protection the court has extended to religious free exercise.

                "We  are concerned," he continued, "that this ruling will have a
          negative effect on minority religions. Mainstream faiths will probably
          have  little  difficulty getting  the  exemptions  they need;  smaller
          groups with less political influence will  have a tougher time of  it.
          That is unfortunate. Religious freedom should  not be left to the whim
          of state and federal lawmakers.
 
                "No one wants anarchy in the name of religion," he added, "but d
          we really want more  and more government regulation of  religion? What
          bothers  us  most is  the movement  away  from individual  liberty and
          toward statism--whatever the government wants, goes."
 
                The decision  has already  had a  practical consequence  for one
          minority  faith. Just six days after the "Smith" ruling, the justices,
          by a  7-2 vote,  ordered the Minnesota  Supreme Court to  reconsider a
          recent decision it made exempting an Amish group from complying with a
          highway safety law.

                Members of theOld Order Amish had protesteda state law requiring
          them to display orange safety triangles on their horse-drawn  buggies.
          The Amish said  the bright  symbols violated their  belief in a  plain
          lifestyle. The  Minnesota high court  agreed in  1989, but now  may be
          forced to reverse the "State v. Hershberger" decision  in light of the
          "Smith" ruling.
 
                In Eugene, Ore.,  meanwhile, Al Smith has  no more faith  in the
          courts. After  joining about 100 people  in a protest of  the decision
          that bears  his name at a Eugene federal building April 20, Smith told
          reporters  he  is  backing  proposed legislation  suggested  by  state
          representative Jim

                                                                            1731

                Edmunson of Eugene thatwould allow Native Americans touse peyote
          in religious rituals in Oregon. If that fails, Smith  said, the Oregon
          Supreme Court  could decide Native American peyote  use is permissible
          under the state constitution.
 
                Smith told"Church & State" heis also working withNative American
          groups  in the  United States  that are  considering filing  a protest
          before the International  Court of Justice (commonly called  the World
          Court) in The Hague, Netherlands.
 
                "The UnitedStates is saying theoriginal people of thisland can't
          worship," Smith told Church & State. "We  were worshipping a long time
          before the white man ever set foot on this turtle island.

                "The issue  is not dead, by no means," continued Smith. "I'm not
          giving up; I have committed no crime. It's not  a crime to pray in the
          old way."
 
                KOYAANISQATSI ko.yan.nis.qatsi(from theHopi Language) n.1. crazy
          life.  2.life in turmoil. 3. life out of balance. 4. life disintegrat-
          ing. 5. a state of life that calls for another way of living.

             __________________
 
                Excerpts from the following article analyzing the effects the US
          Supreme Court  ruling on the Native American Church's use of peyote as
          being illegal:
             --------------------------------
 
                  Native American churchmembers stripped oftheir rights underthe
          Constitution are now subject to the will of the legislative  branch of
          our  state and federal governments.  Not an enviable  place for Indian
          people;  as  a distinct  racial  and religious  minority  Indians have
          always had an uphill  struggle in the halls of Congress  and elsewhere
          to have their rights recognized and respected.
 
                  The legislativebranch ofany governmentis anexceedingly unusual
          place for individuals  to look  to have their  rights under the  First
          Amendment vindicated. Courts are traditionally looked to as protectors
          of these rights, against  majoritarian legislatures. Justice O'Connor,
          in  a separate  concurring  opinion which  joined  the result  of  the
          majority but sharply criticized  its method, reasoned that  "the First
          Amendment  was  enacted precisely  to  protect  those whose  religious
          practices  are not  shared  by the  majority and  may  be viewed  with
          hostility."

                As a result of "Smith," minority religions,  in Justice Scalia's
          opinion, may be at a disadvantage in the political arena. But that is,
          in his  estimation, "an unavoidable consequence  of democratic govern-
          ment," preferable  to "a system in which each conscience is a law unto
          itself." Justice Scalia had  to strain to defend his  decision, citing
          the need to prevent "anarchy" in our democratic society. Indian

                people simply want to be left alone in our societyto worship the
          god of their choice. Is that  asking too much? The Court's decision in
          "Smith" strips Indians of their pride and integrity, and makes many of
          them criminals in  the eyes of  the law. Only  history will judge  the
          Court's decision in "Smith;" but for now the remote specter of anarchy
          may very well have been the preferred choice.

                                                                            1732

                                                                            1733

             ------------------------

                The following article appearedin the Spring 1990 issueof "Native
          American  Rights  Fund  Legal Review",  a  publication  of  the Native
          American Rights Fund,
                1506 Broadway, Boulder, CO 80302, andis reprinted here w/permis-
          sion.
             ------------------------
 
          Supreme Court Deals Devastating Blow to Native American Church

          by Steve Moore
 
 
                On Tuesday, April 17,1990, the United States SupremeCourt struck
          a gut wrenching blow to the  religious lives of many of this country's
          Native Americans,  in a decision which invites the return to an era of
          religious  persecution one  would  hope a  presumably enlightened  and
          tolerant society such as ours had  left behind. In the case of "Oregon
          Department  of Employment  v. Alfred  Smith," Justice  Antonin Scalia,
          writing  for a five member  majority, and describing  the First Amend-
          ment's Free Exercise Clause as little more than a "negative protection
          accorded to religious belief," held that a member of a religious faith
          may  not challenge under the free  exercise clause of the First Amend-
          ment  to  the  United  States Constitution  a  legislature's  criminal
          enactment of otherwise general application which produces infringement
          on  a particular religious practice. In the "Smith" case this amounted
          to a  challenge to the constitutionality  of an Oregon drug  law which
          the Court Interpreted as a general criminal prohibition on all uses of
          the drug peyote, considered  by Indian members of the  Native American
          Church as an essential sacrament, the physical embodiment of the Great
          Spirit.
 
                The Native  American Church,  which claims over  250,000 members
          nationwide, and additional Indian  practitioners in Canada and Mexico,
          and  which can be traced  back archaeologically several thousand years
          in North America,  was not absolutely destroyed  or driven underground
          by the Court's action. The Court did not go so far as to rule that any
          state  or  federal law  exempting  the religious,  sacramental  use of
          peyote was an unconstitutional establishment of religion, at the other
          end of the  religion clauses of  the First Amendment.  In the  Court's
          terms,  a  peyote exemption,  while  constitutionally  *permitted*, is
          neither constitutionally  *required* or  *prohibited*. A kind  of con-
          stitutional limbo-land for the Native American Church and its members.

                In real terms the decision leaves the fate ofthe peyote religion
          to the whim of majoritarian  legislatures and Congress. Eleven  states
          currently have  exemptions on the statute books  protecting the relig-
          ion;  another twelve tie their exemption to a federal Drug Enforcement
          Agency  regulation which  rests on  questionable foundation  since the
          decision. A small handful of states,  notably California and Nebraska,
          in which are  located some of  the largest Indian and  Native American
          Church populations,  have based  their protection on  court decisions.
          The  others,  and the  federal  government through  Congress,  have no
          statutory or  common   law protection.  Indian reservation  lands will
          provide some  safe  haven from  possible prosecution,  given the  par-
          ticular  Public Law 280 configuration in any given state, but problems
          of transportation  of the sacrament  into Indian country  through "il-
          legal" territory will reduce peyote  ceremonies to complex and danger-
          ous liaisons.

                                                                            1734

                Native American church members strippedof their rights under the
          Constitution are now subject to the will of the  legislative branch of
          our  state and federal governments.  Not an enviable  place for Indian
          people;  as a  distinct  racial and  religious  minority Indians  have
          always  had an uphill struggle in the  halls of Congress and elsewhere
          to have their rights recognized and respected.
 
                The legislative branchof any government is anexceedingly unusual
          place for  individuals to look  to have their  rights under the  First
          Amendment vindicated. Courts are traditionally looked to as protectors
          of these rights, against majoritarian legislatures. Justice  O'Connor,
          in  a separate  concurring  opinion which  joined  the result  of  the
          majority but sharply criticized  its method, reasoned that "the  First
          Amendment  was  enacted precisely  to  protect  those whose  religious
          practices are  not shared  by  the majority  and  may be  viewed  with
          hostility."

                A  noted scholar of Indian law and philosopher, Felix Cohen, was
          quoted several decades  ago as  saying: "Like the  miner's canary  the
          Indian marks  the shifts from fresh air to poison gas in our political
          atmosphere; and our treatment of Indians, even more than our treatment
          of  other minorities,  reflects the  rise and  fall in  our democratic
          faith " Cohen's  words become  even more prophetic  after the  Court's
          decision in "Smith."  The "Smith"  decision may  perhaps portend  even
          greater persecution  for other  forms of Indian  religious expression.
          Examples  which come  to mind  include: the  wearing  of long  hair by
          Indian  students in public schools, and by Indian prisoners in federal
          and state prisons; missing school on a regular basis for cultural/rel-
          igious  ceremonial purposes; the taking of game by Indians out season,
          when not otherwise protected by treaty; burning wood to heat rocks for
          sweat- lodge ceremonies, when  burning is otherwise outlawed by  local
          ordinance during times of high pollution; and body piercing as part of
          the Sun Dance  ceremony. If  these forms of  religious expression  are
          otherwise prohibited by general criminal laws, the First  Amendment no
          longer  provides a basis from which to claim protection from religious
          infringement. As with peyote  use, reservation boundaries will provide
          a buffer  from the application of  state law, except  where Public Law
          280 legitimizes intrusion.
 
                As a  result of "Smith," minority religions, in Justice Scalia's
          opinion, may be at a disadvantage in the political arena. But that is,
          in his  estimation, "an unavoidable consequence  of democratic govern-
          ment," preferable to "a system in  which each conscience is a law unto
          itself." Justice Scalia had  to strain to defend his  decision, citing
          the need to prevent "anarchy" in our democratic society. Indian people
          simply  want to  be left alone  in our  society to worship  the god of
          their choice. Is that asking too much? The Court's decision in "Smith"
          strips  Indians of their pride and   integrity, and makes many of them
          criminals in the eyes of the  law. Only history will judge the Court's
          decision in  "Smith;" but for  now the  remote specter of  anarchy may
          very well have been the preferred choice.

                                                                            1735

          Statement From Pacific Northwest Church Leaders
                           Who Support Indian Religious Rights
             
            Re: Employment Division, State of Oregon v. Al Smith, Galen  Black,
          88-1213
             -----------------
 
                  The recentU.S. Supreme Court decisionregarding the sacramental
          use  of peyote in Native  American religious rites  is unfortunate and
          deeply  disappointing. We  support the  right of  Native Americans  to
          practice their religion  as they  have for centuries.  We concur  with
          Justice  Harry Blackmun,  who  writing  for  the dissent,  called  the
          decision  a  "wholesale  overturning  of settled  law  concerning  the
          religious clauses  of our Constitution." The  decision jeopardizes the
          fundamental right of all citizens to exercise freedom of religion free
          from government  restraint.  We  will  continue to  work  with  Native
          Americans to help them protect their religious rights.
 
          The Most Rev. Raymond  G. Huthausen Archbishop of Seattle  Roman Cath-
          olic Archdiocese of Seattle

          The Right Rev. Vincent W. Warner, Bishop Episcopal Diocese of Olympia

          The  Most  Rev. Thomas  Murphy,  Coadjutor  Archbishop Roman  Catholic
          Archdiocese of Seattle

          The Rev.  John Boonstra, Executive Minister  Washington Association of
          Churches

          The Rev.  Calvin D. McConnell, Bishop United  Methodist Church Pacific
          NW Conference

          The  Rev.  W.  James Halfaker,  Conference  Minister  Washington-Idaho
          Conference United Church of Christ

          The  Rev.  Lowell  Knutson,  Bishop NW  Washington  Synod  Evangelical
          Lutheran Church In America

          The Rev. Dr.  William B.  Cate, President Director  Church Council  of
          Greater Seattle

          The  Rev.  Gaylord  Hasselblad,  Executive Minister  American  Baptist
          Churches of the Northwest

          These church leaders issued an apology to  Indians that was carried in
          the Winter 1988 NAF Legal Review

                                                                            1736

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                              Channeling For Fun And Prophet
                                    Farrell J. McGovern
 
 
                Channelling is one of the more popular parts of what is call the
          "New Age".  It is also one  of the most controversial  aspects of this
          movement.
 
                To properly channelsomeone, be itMarylin Monroe, AliesterCrowley
          (I have been told this doesn't  work well...) or Devine, one must know
          something of  this person. The  easiest way  is by reading  about this
          person. Autobiographies are the best, of course, but biographies, news
          reports, or even old photos are  almost as good. You need some connec-
          tion...
 
                InPagandom, and Wicca, popular beingsfor channelling are various
          aspects of the God and  the Goddess. Again, one  must know as much  as
          possible  about the  Lady or  Lord that  you are  going to  bring into
          yourself for the enjoyment, edification and education of the others in
          the Circle with you.
 
                The  most popular source of information on Gods and Goddesses is
          again in  books. Since there are  many aspects of deities,  there is a
          great deal of literature  about these beings. Most of  this literature
          that is over a couple of hundred  of years old is usually in the  form
          of Fables or Epics, which have more literary content than reality. One
          could easily call these works Docu-dramas, but they are still fiction.
 
                "But..." I hear you ask,"How can they channel these beingsif all
          they know about  them is fictional?"  Well, there seems  to be  enough
          consensus  on certain deities, but not on all. But these rituals work,
          as  anyone  who has  attended the  beautiful  "Drawing Down  the Moon"
          ritual of Wicca.
 
                So  it seems to  me that the  idea of a  "consensual reality" is
          created from the energies that all these people put into their concept
          of whatever  God or  Goddess they  believe in. There  are hundreds  of
          thousands, maybe  even  millions of  people who  believe in  Cerwdwin,
          Eris, Hecate, Cherenous, and others. But...are there not also millions
          of people who believe in Captain James T.  Kirk? Arthur Dnt? Catwoman?
          Batman? Smurfs?.....or even Peewee Herman?
 
                Imaginesome Circle performing the DrawingDown The Moon ceremony,
          and due to a lack of concentration by the priestess, she channels, not
          Athena, but  Marry Tyler-Moore?!?!?!? Or the  priest channeling PeeWee
          Herman?!?!?!
 
                Weshall leave the furtherexploration of thisto some experimental
          coven...but please!  If you manage  to channel Papa  Smurf....we DON'T
          want to hear about it!

                                                                            1737

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                         Bibliography Of Magick In Science Fiction
                                     Magenta Griffith

             Abbey, Lynn     Daughter Of The Bright Moon
                             The Guardians

             Anderson, Poul  Operation Chaos
                             Mermaid's Children

             Blish, James    Black Easter

             Bradley, Marion Z    Darkover  series,   especially  The  Forbidden
          Tower

             Crowley, Aleister    Diary of a Drug Fiend
                                  Moonchild

             DeCamp, L. Sprague &      The Complete Enchanter, Wall of Serpents
             Fletcher Pratt

             DeLint, Charles      Moonheart

             Eddings, David       Pawn of Prophecy
                                  Queen of Sorcery
                                  Magician's Gambit
                                  Castle of Wizardry
                                  Enchanter's Endgame

             Farrar, Stewart      Omega

             Fortune, Dion        Sea Priestess
                                  Moon Magic
                                  Winged Bull
                                  The Goat Foot God

             Garrett, Randall     Too Many Magicians
                                  Murder and Magic
                                  Lord D'Arcy Investigates

             Heinlein, Robert A   Stranger in a Strange Land
                                  Waldo & Magic Inc.

             Kurtz, Katherine     Deryni Rising
                                  Deryni Checkmate
                                  High Deryni
                                  Lammas Night

             LeGuin, Ursula K     A Wizard of Earthsea

             Lovecraft, H. P.     The Shadow out of Time
                                  At the Mountains of Madness
                                  The Strange Case of Charles Dexter Ward

             Miesel, Sandra       Dreamrider

             Norton, Andre        Witch World Series

             Paxton, Diana        Brisingamen

                                                                            1738

                     Bibliography Of Magick In Science Fiction (cont.)
                                     Magenta Griffith

             Sky, Kathleen        Witchdame

             Tolkien, J.R.R       The Hobbit
                                  Lord of the Rings

             Walton, Evangeline   Island of the Mighty
                                  Song of Rhiannon
                                  Prince of Annwn
                                  The Children Of Lyr
             Wilson, Robert Anton &     Illuminatus! Trilogy
             Robert Shea

             Zelazny, Roger  Chronicles of Amber
 

                                                                            1739

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                            Modified Assyrian Protection Spell

          Ban! Ban! Barier That None Can Pass,
          Barrier Of The Gods, That None May Break,
          Barrier Of Heaven and Earth That None Can Change,
          Which No God May Annul,
          Nor God Nor Man Can Loose,
          A Snare Without Escape, Set for Evil,
          A Net Whence None Can Issue Forth, Spread for Evil,
          Whether It Be  evil Spirit, or evil Fiend, or  Hag-Demon, or Ghoul, or
          Robber-Sprite,
          Or Phantom, or Night-Wraith, or Handmaid of the Phantom,
          Or Evil Plague, or Fever-Sickness, or Unclean Disease,
          Or That Which May Do Harm in Any Form or Fashion
          Which Hath Attacked the Shining Waters of Ea,
          May the Snare of Ea Catch It;
          Or Which Hath Assailed the Meal of Nisaba,
          May the Net of Nisaba Entrap It;
          Or Which Hath Broken The Barrier
          Let Not the Barrier of the Gods,
          The Barrier of Heaven and Earth, Let It Go Free;
          Or Which Reverenceth Not the Great Gods,
          May the Great Gods Entrap It,
          May the Great Gods Curse It;
          Or Which Attacketh the House,
          Into a Closed Dwelling May They Cause It To Enter;
          Or Which Circleth Round About,
          Into a Place Without Escape May They Bring It;
          Or Which is Shut In By the House Door,
          Into a House Without Exit May They Cause It To Enter;
          With Door and Bolt, a Bar Immovable,
          May They Withhold It;
          Or Which Bloweth In at the Threshhold and Hinge,
          Or Which Forceth a Way Through Bar and Latch,
          Like Water May They Pour It Out,
          Like a Goblet May They Dash It to Pieces,
          Like a Tile May They Break It;
          Or Which Passeth Over The Wall,
          Its Wing May They Cut Off;
          Or Which Lieth in a Chamber,
          Its Throat May They Cut;
          Or Which Looketh In at a Side Chamber,
          Its Face May They Smite;
          Or Which Muttereth In a Chamber,
          Its Mouth May They Shut;
          Or Which Roameth Loose In an Upper Chamber,
          With a Basin Without Opening May They Cover It;
          Or Which at Dawn is Darkened,
          At Dawn To a Place of Sunrise May They Take It.
 
          Out With You! Spirits of Fear, Spirits of Death!
          Give Way to the Sun and the Moon!
          For This is a Place Made Safe!
          Bright Blessings and Peace Upon Us!
          And All Who Reside Here,
          Let None Enter Here Unbidden,
          Keep Harm and Fear Far from This Place,
          May God and Goddess Bless Us!
          So Mote It So!
          So Mote It Be!

                                                                            1740

 
 
                "This should be performedon the night of the full moon, and is a
          very intricate spell. All portals and doorways should be open, includ-
          ing  closet doors and windows, Then, as  you start, close every closet
          and cabinet door, making the sign  of the banishing pentacle with your
          wand, your athame,  or your hand (a stick of  patchoili incense may be
          substituted). Music should be light. Use a goodly amount of commanding
          incense  as well as patchouli  and sandalwood. Once  you have done the
          closets and cabinets, go from window to window outlining the banishing
          pentagram on  each one, and close  AND LATCH each window.  Remember to
          close  and latch your fireplace, as well, perhaps burning some incense
          there. Once  the windows are  secured, do inside doors,  then when you
          reach the entry ways, state the last ten lines. If performed  correct-
          ly, you will  notice the  difference in atmospheres  from the  outside
          compared to the  inside, the moment you walk into  the house or apart-
          ment."
             --Avon, Sysop, Sanctuary BBS
 
              Okay,  that's how I got it. Here's what happened when we performed
          it.
 
              I had pulled one of my partners intothis with me, and we did itthe
          night after the full moon, being as how we didn't get home in time the
          night OF the full moon (being across town and having to stay the night
          as our friends were very tired). We also didn't use patchouli incense,
          as I dislike  it, opting  for sandalwood instead  with the  commanding
          incense. Several times, though I had talked to said partner about what
          to do  when I was speaking, I still had  to pause in the recitation to
          tell him what to do. So, there were breaks in  concentration. WITH ALL
          THIS,  we still got an  apartment that feels  much happier. This buil-
          ding, just since we  moved in a year and  a half ago, has seen  an axe
          murder on the lower floor, a shooting on the upper floor where we are,
          two  police break-ins  on drug  raids, several  shootings in  the back
          alley, and two stabbings on the sidewalk near the building. Bad vibes.
          Now it's better.

            Here's the downfalls--if you can call them that.
 
              This is supposedto, at least how I interpretit, clear out EVERYTH-
          ING in your house to start fresh. We had a ghost  cat before. We still
          have her now. Also, we now have two dark brown, heavily fanged...THIN-
          GS...hovering  in my  kitchen,  worshipping my  fridge. You  think I'm
          kidding. I'm not. Scared the hell out of me when I first noticed them;
          eventually, I broke down  and went into the kitchen. When  they didn't
          attack,  I moved near the fridge.  "It's a refrigerator," I said. They
          gave  back a sort  of sub-vocal "Wow..."  I opened said  fridge. "It's
          still a fridge," I said. They looked in; seemed even more impressed. I
          have NO idea  why. Also, once I looked down  from my computer, feeling
          watched, and noticed  another dark brown thing, all rags  and big feet
          and big  eyes.  His whole  being radiated  shock and  surprise when  I
          looked down; again, I  caught a sort of sub-vocal "WHAT??!!??", and he
          vanished. Poof. That's been  it, but it's interesting. Did  these slip
          in due to the changes or due to the lack of concentration?  No harmful
          thing is in this apartment now; of that I'm sure. So how are these new
          residents explained?

            Anyway, that's it. Hope you have fun with it... :>
 

                                                                            1741

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                                      Rosicrucianism
                                      Julia Phillips

              Esoteric Legend: the Rosicrucians were founded by Pharoah Thothmes
          III  in the fifteenth century  BC. The Holy  Roman Emperor Charlemagne
          was said  to have founded a  Rosicrucian lodge at Toulouse  in the 9th
          century AD, and in 898 AD a second lodge was founded. Around 1000 AD a
          group of  heretical Catholic  monks established the  first Rosicrucian
          college  which flourished  until the  16th century.  It has  also been
          claimed that the Brotherhood of the Rose Cross was founded by Templars
          after their order was disbanded by Pope Clement.

              Historical story: The Fama Fraternitatis appeared in 1614 (written
          in 1610), describing the foundation and purpose of the Society (Broth-
          erhood) of the  Rose Cross. This  related that a  Father CRC, born  in
          1378, a German, poor but from a rich and noble family, made a pilgrim-
          age  to Jerusalem.  He remained  at  Damascus through  ill-health, and
          studied there. He later travelled  to Damcar, where he was trained  by
          the Arabs, and translated the book  "M" into the Latin tongue. He then
          travelled to  Fez, and after  two years to  Spain, where meeting  with
          ridicule, he returned to Germany.

              After five years he calledthree of his bretheren to him,bound them
          by an oath, and then founded the "Fraternity of the  Rose Cross". They
          later initiated another four  members, and decided to spread  the word
          to other  countries. Their by-laws were that they should heal the sick
          without  charge; wear the clothes  of the country  they visited; every
          year upon a certain date should meet, or be represented, in the "House
          of the Holy Spirit"; each  should search for a worthy replacement  for
          when  he dies;  that the letters  R.C. would  be their  mark; that the
          Order would  remain secret for  100 years. It  was later also  decided
          that burial places would be kept a secret.

              It is known thatJohann Valentin Andreae, a Germantheologian, wrote
          at least one of the so-called Rosicrucian documents, but  how much can
          be laid at his door  is not known. It is also an esoteric legend (with
          some  grounds in  fact)  that whilst  an  historical character  called
          Andraea did in fact exist, that the Rosicrucian writings attributed to
          that  person were  in fact the  work of  Sir Francis  Bacon. The three
          major objects of the Rosicrucian Fraternity are:

              1)  The abolition of all  monarchical forms of  government and the
          substitution therefor of the rulership of the philosophic elect. (This
          demonstrates that  the Rociscrucians  are, in fact,  Platonic, despite
          their proclaiming themselves Christians.)

              2) The reformation of science,philosophy and ethics. (Materialarts
          and sciences are shadows of the divine wisdom; only by penetrating the
          mysteries of nature can man attain reality and understanding.)

              3)  The discovery of the  Universal Medicine, or  panacea, for all
          forms of disease.
 
              In 1646 Elias Ashmoleand astrologer William Lilly foundeda Rosicr-
          ucian lodge in London  based upon a utopian ideal of the creation of a
          new Atlantis.

                                                                            1742

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                                 SPRING EQUINOX 1990

     Circle cast by the HP
 
     Old God:       HP
     Young God:     Priest
     Earth:        Priest
     Air:               Priest
     Fire:          Priestess
     Water:             Priestess
 
     Everyone else may choose to take the role of an animal of their choice.
 
     Young God is blindfolded and bound (three cords), and stands in the middle
     of the circle. Everyone else holds hands, and circles around deosil
     chanting:

     Io Pan! Io Pan! Io Pan Pan Pan!

     until HPS changes the chant to the Ekos; finish arms up.

     HPS and Priestess make an archway, which everyone else passes through,
     moving as their chosen animal, chanting, "chop, chop, chop, chop etc."
     Every so often, HPS and Priestess drop their arms around one person, and
     whenever they "capture" one of the four elements, they hold them and the
     chanting stops. A riddle is then asked by each of the elements:

     Air: What is whispered on the wind?
     Fire: What is the kiss of fire?
     Water: What is the secret of the serpent?
     Earth: What lies at the centre of the labyrinth?

     If Young God answers satisfactorily, a cord is removed. The blindfold is
     removed last. When the blindfold has at last been removed, HP will step
     forward to present the wand to arm the Young God.

     HP says:

     "You are now come to your manhood, and must be armed. Will you accept the
     wand, this symbol of your power?"

     Young God: "I will"

     HP: "Then you must take it from me!"

     And so saying, runs away. Young God catches him, and they fight for the
     wand. Young God wins, and holds the wand aloft in triumph.

     Young God and HPS then perform cakes and wine.

                                                                            1743

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                                     BELTANE 1987

                              Coven of the Serpent's Eye

     Declamation:                            Rufus Harrington
     Invocation of the Young God:            Prudence Jones
     Invocation of the May Queen:            Rufus Harrington
     Responses to the invocations:           Paul Greenslade and
                                             Jacky Salter
     The Blessing of Love:                   H. Rider Haggard
     The Union of God and Goddess:           Rufus Harrington and
                                             Julia Phillips
     The Beltane Charge:                     Julia Phillips

      Temple set up as follows:

     Altar set up, and ritual weapons as usual
     One extra sword
     One extra chalice of wine and dish of cakes
     Candles and incense
     Maypole in the centre of the Temple
     Green Cord

      Roles:

     HPS#1               Blessing the Union
     HPS#2               Invocation to the God
     PS#1                The May Queen
     PS#2                Swordbearer
     PS#3                Swordbearer
     PS#4                Handmaiden
     HP#1                Declamation, invocation to the May Queen and .
                         Blessing the Union
     HP#2                The Young God

         Casting the Circle:

     All present will be purified and consecrated, and the circle will .
     be cast by the HPS and HP.

     The HPS and HP will ask everyone to assist in the invocation to .
     the quarters. Those who have athames should collect them from the .
     altar at this point. After the Northern Quarter has been invoked, .
     the group should all face centre while the HPS performs the .
     invocation to Spirit.

     This completes the casting of the circle.

                                                                            1744

         THE RITUAL

     The ritual will commence with a meeting dance. Everyone should .
     link hands (male/female as far as possible), and move slowly in a .
     deosil motion following the chants initiated by the HP and HPS.
     When she feels the time is right, the HPS will break the circle, .
     and lead everyone in a meeting dance, where each man and woman
     kiss as they pass. When everyone has greeted one another, the .
     circle will be re-formed by the HPS, and finish with the EKO .
     chant.

     HP#2 and PS#1 will stand at the maypole, facing the altar.
     HPS#2 will stand at the altar facing them, and the rest of the .
     group will seat themselves around the maypole in a horseshoe .
     shape, with the end nearest the altar left "open". HP#1 will read .
     the declamation:

          Deep within the dream of silence
          Blood and passions born beyond,
          Gather at the serpent's calling,
          Echo to its siren song.

          For deep within the cauldron's darkness
          Two hearts ache to join as one,
          Must answer to the serpent's laughter;
          Dance within its spiral song.

          For blood is called, and passions gather:
          Drum beat rhythms call the blood
          To dance the paths of passion's power,
          To sing for joy, for life, for love.

          Within the shadows of a clearing
          Deep within the silent green,
          Revealed through a veil of moonlight,
          Caught beside a crystal stream.

          A woman from the land of beauty
          Dances in the silver light,
          Entranced within a web of silver
          Woven by the serpent's light.
          The serpent's laughter, song of shadows,
          Echoes through the spinning web,
          Weaving dreams with songs of silver,
          Calling sacred fires long dead.

          Within her body, flames awaken
          Beauty and her passions need
          Power and a desperate yearning,
          Calling to the serpent's seed.

                                                                            1745

          Within the ancient forest shadows,
          Roots and boughs that weave and dream,
          re-echo to the serpent's laughter,
          Weaving webs of dancing green.
 
          The serpent's song now calls the Hunter;
          Beast Lord, Master of the Woods.
          Calls the Stag Lord from the shadows,
          Woodland's Master, Lord of Love.

          She dances now, her passions spiral,
          Calls her love into the night;
          He flies upon the wings of laughter,
          Led on by her silver light.

          Flesh and sinew, man and muscle,
          Loins that ache now hear her call.
          She hears the Hunter's horn of power,
          Hears his cry and hunting call.

          The Stag Lord stalks within the clearing,
          She turns to flee, but cannot run.
          Transformed she spreads herself for passion,
          Calling with her silver song.
 
          Both their bodies rage with passions,
          Beasts now dance within their blood.
          Their eyes now flash with love's own lightning
          As flesh now kindles warm for love.

          Her thighs remember mothers' movements,
          Moments from her mother's birth,
          Cries of silver golden laughter
          Plough within the fertile earth.

          Their song and cry a single moment,
          Pain, and yet a single joy,
          As Earth unites a single sunlight
          Lust fulfilled, reborn as joy.

         HPS#2 will now perform invocation to the Young God:

     God of the meadow, God of the hill,
     God of the sap and of our true will:
     Thee I invoke as Spring awakes,
     Thee I invoke as the blossom breaks.

     Come young God, come come with the fire,
     Lissome and leaping, alive with desire.
     Come with the pipe and come with the drum,
     With the heartbeat's pounding, come God come!

                                                                            1746

     O seeker of joy, O hunter of pleasure,
     Come enter the ring, tread the pagan measure.
     Be here in Thy servants, be here in Thy Priests,
     Be here in the flesh, and join in the feast!

     Io Pan, Io Pan, Io Pan Pan Pan, etc.

     Young God responds:

          "Response"

     HP#1 will now perform the invocation to the Goddess as May Queen:

          "Invocation to Goddess"

     May Queen Goddess responds:

     I who am the fragrant spring air,
     And the soft breeze that refreshes the earth;
     The cool spring rain, the sudden shower
     That nourishes the earth.
     The source of all joy and love,
     The Goddess of all new beginnings,
     Answer your call,
     And once more I walk upon the earth.
     Seek for me; I am all around you.

     HPS#2 will now acknowledge the arrival of the God and Goddess:

     Spring has sprung!
     The God has made the world seem young again.
     The blossom blows,
     The Goddess lets the world know joy again.

     May Queen now breaks away from the God, and he must chase and capture her.
     (Anything spoken at this point should be spontaneous). The group should
     form a spiral from the maypole, going out to a circle, leaving a space
     between each person for the May Queen and Young God to pass in and out in
     their "love chase". While this goes on, the group should play tambourine,
     bodrhun, bells and Abo sticks in a lively rhythym. The God should event-
     ually capture the Goddess through his realisation that hunting is not the
     way to her heart!.They should embrace and kiss, and then kneel to receive
     their crowns: PS#2 and PS#3 will collect these from the altar, and place
     the crown of flowers on the Goddess' head, and the crown of leaves upon the
     God's head. PS#2 and PS#3 should then collect the swords from the altar,
     and stand either side of the altar holding the blades of the swords down.
     PS#4 should collect a bouquet of flowers, and present these to the Goddess.
     The God and Goddess should now lead PS#4 and the rest of the group around
     the Temple in a simulation of their journey to the Blessing of their Union.
     At a given signal, PS#2 and PS#3 will stand in the North, and make an
     archway with their swords through which the God, Goddess and Handmaiden
     will pass. As they do so, HP#1 says:

                                                                            1747

          Hail to our King and Queen!
          For love fulfills an ancient law,
          Born before the Gods and Men,
          Decreed of old when all was still.

     HPS#1 and HP#1 will be standing at the altar, and the God and Goddess will
     kneel to receive the blessings of their predecessors (ie, the God and
     Goddess of the previous cycle). The Goddess will hand her bouquet to the
     Handmaiden, who will replace it upon the altar.

     HPS#1 reads the Blessing of Love:

     Love is like a flower in the desert.
     It is like the aloe of Arabia that blooms but once and dies;
     It blooms in the salt emptiness of life, and the brightness of its beauty
     is set upon the waste as a star is set upon a storm.  It hath the sun above
     that is the spirit, and about it blows the air of its divinity.

     There is only perfect flower in the wilderness of Life:
     That flower is love!

     There is only one fixed light in the mists of our wanderings:
     That light is love!

     There is only one hope in our despairing night:
     That hope is love!

     All else is false. All else is shadow moving upon water. All else is wind
     and vanity.
     Who shall say what is the weight or measure of love?
     It is born of the flesh, it dwelleth in the spirit. From each doth it draw
     its comfort.
     For beauty it is as a star.
     Many are its shapes but all are beautiful, and none know whence that star
     rose, or the horizon where it shall set.
     And I say unto you, that every man and woman is a star, and therefore,
     every man and woman is love.

                                                                            1748

         HP#1 and HPS#1 perform the Blessing of the Union. HP#1 says:

     Dancers to the Gods of Love,
     We bless you in these sacred signs:

     [Perform blessings, loosely bind hands with cord]

     Spread your blessing on the land,
     Fulfill with love the ancient law:
     Fruit and corn for man and beast,
     And love for evermore.

     [remove cord]

     HP#1 and HPS#1 assist the God and Goddess to rise with a kiss.
     PS#2 and PS#3 replace their swords upon the altar, and pick up a dish of
     cakes and a chalice of wine. They hand the wine to the God, and the cakes
     to the Goddess, saying:

          Please bless this food and wine into our bodies, bestowing
          health, wealth, love and compassion, and that deep joy which
          is the knowledge of Thee.

     They step back while the God and Goddess bless the wine and cakes. The "Io
     Evohe" chant is initiated by HPS#1 and HP#1, and everyone else joins in.
     (Note: this is a joyful celebration of the good things of the Earth which
     the God and Goddess provide for us, so the chant should be lively.) The
     Handmaiden then steps forward to receive a cake, and a sip of wine. She is
     followed by PS#2 and PS#3, and then the rest of the group ending with HPS#1
     and HP#1, who take the wine and cakes, and offer them to the God .
     and Goddess, then replace them upon the altar.

     The God and Goddess now embrace around the maypole, and everyone .
     takes a ribbon (male/white, female/red) to dance around. Minstrel .
     now plays the maypole dance, and everyone begins: men go in a .
     widdershins direction, female in a deosil one. The dancers go .
     under the first person, over the next, under the next, and so on .
     until the ribbons are used up. The dancers must then unwind the .
     maypole, so everything is reversed (tip: keep watching your own .
     ribbon!)

                                                                            1749

         After the dance has ended, Young God and May Queen are released from
     the Maypole (!), and they read the Beltane Charge:

     YG        I am the burning flame of inspiration
               Bringing light and life to the world:

     MQ        I am the burning flame of love
               Which creates light and life in the world:
 
     YG        I am the rushing stream, sweeping all before me:

     MQ        I am the deepest ocean, taking all within me:

     YG        I am the swiftest wind that carries the seed:

     MQ        I am the gentlest breez which kisses the land:

     YG        I am the mighty mountain which caresses the stars:

     MQ        I am the smallest leaf which falls in the forest glade:

     YG        I am He! The Lord of Life and Death;
               The Keeper of the Gates, the Hunter and the hunted:

     MQ        I am She! Queen of the darkness and the light;
               Guardian of the Veil, the Mystery of Creation:

     YG/MQ     Together we stand, and in the power of our love
               shall the wheel turn.

     They now perform Cakes and Wine - servers step forward to assist.

     The Feast

         TO END THE RITUAL

     HPS#1 READS THE BLESSING PRAYER

     All take their athames, and support the HP and HPS as they thank, and bid
     farewell to the Quarter Guardians.

     Formal Grounding of the Power.

     All present make their farewells to each other, and leave the Temple.

                                                                            1750

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                             C A N D L E M A S   1 9 8 7

                              Coven of the Serpent's Eye
 
 
     Declamation:                  Rufus Harrington

     Invocation of the Mother:     Paul Greenslade

     Response of the Mother:       Adapted by Prudence Jones from an original by
     Vivianne Crowley

     Invocation to the Crone:      Rufus Harrington

     Response of the Crone:        Julia Phillips

     Welcome to Spring:            Mike Pinder

     Welcome to the Virgin:        Prudence Jones

     Dance of the Elements:        Prudence Jones and Julia     Phillips

     Initiate's Ceremony of        Adapted by Julia Phillips from
     Illumination:                 traditional Gardnerian source

     Charge of Brigid's Fire:      Adapted by Rufus Harrington
 
 
         Temple set up as follows:
 
     Veil across northern quarter
     Altar set up, and ritual weapons as usual
     Candles and incense
     Cauldron in centre of Temple
     Brighid Doll
     Sistrum
     White silk veil for Virgin
     Wrist and ankle bells for each Priestess
     Large white candle, placed in cauldron
     Symbols of the elements:

     One athame (or dagger)        }
     One wand                      }   These should be placed ready One chalice
                     }   upon a small altar,
     One pentacle                  }   adjacent to the main altar
     One black egg                 }
      

                                                                            1751

         Roles:
 
     HPS-1               Goddess - Crone Aspect
     HPS-2               Goddess - Mother Aspect
     PS-1                Goddess - Virgin Aspect
     HPS-3               Spirit
     HP-1                Declamation and Invocation to Crone
     HP-2                Invocation to Mother
     PS-2                Eastern Quarter (Air)
     PS-3                Southern Quarter (Fire)
     PS-4                Western Quarter (Water)
     PS-5                Northern Quarter (Earth)
 
     (Note: it is essential that the first six roles be taken by experienced
     initiates only)

         Casting the circle:
 
     All present will be purified and consecrated, and the circle will be cast
     by the HPS.

     The HPS will ask everyone to assist in the invocation to the quarters.
     Those who have athames should collect them from the altar at this point.

     After the Northern Quarter has been invoked, the group should all face
     centre, while the HPS performs the invocation to Spirit. This completes the
     casting of the circle.
 
         THE RITUAL

     PS-1 will go behind the veil, and put on the white silk veil.

     HPS-1 and HPS-2 will stand side by side in the centre of the Temple. PS-2,
     3, 4, and 5 will take up their positions at the cardinal points of the
     Temple, and the Priests will stand between the Priestesses, ensuring
     polarity. HPS-3 will stand in front of the main altar.

     HP-1 will read the declamation:

     Child  of the Spinning Serpent,
     Daughter of the morning star;
     Startled from the depths of silence
     Wakens vision's Silver Star.
 
     Starting cold from depths of nightmare,
     Shadows passing on the land;
     Tears of silver, iced and shining
     These she sheds upon the land.
      

                                                                            1752

     For deep within the night of vision
     There the coiled serpent stirs,
     Calling from the cauldron's darkness,
     Singing with the song of stars.
 
     For there she sees a frozen river,
     There beholds a land of ice,
     And sees an ancient mother mourning,
     Tears that quickly turn to ice.
 
     And sees herself, the youthful virgin,
     Reach that river; frozen, cold,
     Shining in the crystal moonlight
     Seeming like a silver road.

     Across the waters, there the mother;
     Ancient Queen of the Shining Night;
     Standing in the silver darkness
     Lit by icy crystal light.

     Reaching out across the darkness,
     Silver arms across the ice,
     Two hands touch above the waters,
     Reach across the frozen night.
 
     But now the serpent song of starlight
     Calls across the cauldron's night;
     Their hands a bridge across the silence,
     Darkness shatters into light.

     As sunlight calls across the waters
     Rising from the shining east,
     Cries of joy that echo terror
     Crack as silent ice release.
 
     Now hear the cry of mourning mothers;
     Hear the joy of pain released:
     Dull ache deep within the waters
     Calling to the stirring beast.
 
     For now behold the icy rivers
     Touched by sunlight, turned to blood;
     See the waters flowing freely
     Through the gates of land and love.
      

                                                                            1753

 
     HP-2 will move forward, and perform the invocation to the Mother aspect of
     the Goddess upon HPS-2:

     I call to you, Mother of all,
     Queen of our most secret dreams.
     From dark and starlit heavens,
     And deep within the fertile earth:
     Come to us crowned in glory - Come!
     I invoke you, and call upon you;
     By the fertile earth and pregnant moon:
     Come! Descend upon the body of Thy Priestess.

     HPS-2 responds:
 
     I am thy Goddess:
     Before the beginning of time was I.
     I made the mountains into peaks,
     And laid with soft green grass the valleys and the meadows.
     Mine was the first foot which trod upon the earth,
     And where I walked there sprang forth flowers.
     Mine was the voice which gave rise to the first song,
     And the birds listened, and heard, and made return.
     In the beginning of time
     I taught the sea its song,
     And mine were the tears
     That gave forth the first rains.
 
     Listen and hear Me!
     For it was I who gave birth to you,
     And in the depths of my earth
     You will find rest and rebirth.
     I will spring you forth anew,
     A fresh shoot to greenness.
 
     Fear Me; Love Me; Adore Me!
     Lose yourself in Me.
     For I am the cup of the wine of life:
     I stir the senses;
     I am the power. 

                                                                            1754

 
     HP-1 will now perform the invocation to the Crone aspect of the
     Goddess upon HPS-1:
 
     Ancient Mother born of silence,
     Silver Queen of spiral ice;
     Hear the serpent's song of starlight
     Call across the cauldron's night.
 
     A name, a call, a key of shadows;
     An ancient song from an ancient dream
     Echoes deep within the darkness,
     Calls Thee from the depths unseen.
 
     For now I see Thy crystal spiral,
     Now I see the crystal web,
     Shining in the cauldron's darkness,
     Bringing life and bringing death.
 
     And now I call upon Thee, Ancient Mother,
     To descend upon this the body of Thy servant
     and Priestess.
 
     HP-1 bows down before HPS-1
 
 
      HPS-1 responds:
 
     Who calls to the Queen of the Night?
 
     (HP: "A worshipper")
 
     Who calls to the cutter of the thread?
 
     (HP: "The Spinning Serpent")
 
     Who calls to the Mother of the Serpent?
 
     (HP: "A lover")
 
     Who calls to the Mistress of the Spiral Castle?
 
     (HP: "Life itself")
 
     If that man has not fear in his heart, let him stand and face me
     now. (HP rises)
 
     You have called, and I have answered, and now I shall teach thee
     a mystery: That if that which thou seekest, thou findest not
     within thee, thou wilt never find it without thee. For behold, I
     have been with thee from the beginning, and I shall be with thee
     at the end. Blessed Be. 

                                                                            1755

 
     HP-1 returns to his place in the Temple. The Mother and Crone
     will now "arm" each of the female guardians with the relevant
     elemental weapon: The Crone will take an athame from the altar,
     hand it to the Mother, who will present it to the Eastern
     guardian. The wand will be given to the Southern guardian, the
     chalice to the Western guardian, the pentacle to the Northern
     guardian, and the black egg to Spirit.
 
     Crone and Mother will now approach the veil: the Crone will part
     the veil, and say:
 
     As the white eagle of the north is flying overhead,
     And the browns, reds and golds of autumn lie in the gutter, dead.
     Remember then that summer birds with wings of fire flaying,
     Came to witness spring's new hope, born of leaves decaying.
     As new life will come from death, love will come at leisure:
     Love of love, love of life, and giving without measure
     Gives in return a wondrous yearn of a promise almost seen.
     Live hand in hand, and together we'll stand
     On the threshold of a dream.
 
 
     During this, the Mother leads the Virgin to the centre of the
     circle, and on the last line, all three stand hand in hand.
 
     Then the Mother unveils the Virgin saying:
 
     Welcome Virgin to Life!
     Welcome Virgin to Spring!
     Let life spring from thine heart,
     And out thine eyes.
     Let joy behold the dawn.
 
 
     The Crone now instructs the Priests to turn away, as they may not
     witness this stage of the female mysteries.
 
     The Priestesses start to slowly circle deosil about the circle in
     The Dance of the Elements. While this is going on, the Mother and
     Crone will explain to the Virgin the significance and power of
     each of the elements. 1755Note:1755 This is an integral part of the
     ritual, but cannot be written as it is performed spontaneously by
     the Mother and Crone. The format is basically as follows:
 
     Mother: I give you the power of your intellect
     Crone:  I give you the power of beginnings
     Mother: I give you the power of decision
     Crone:  I give you the freedom of air
 
     and so on, remaining with each element as long as desired.
      

                                                                            1756

     On command from the Crone, the Dance will cease, and each
     Priestess will return to her respective position. Now, the Mother
     will take the Virgin to each Priestess in turn, starting with the
     East, where she will be presented with the elemental weapons.
     (ie, armed with her potential). After each presentation, the
     Virgin will replace the weapon on the altar, to signify her
     understanding and acceptance of this knowledge. Both Virgin and
     Mother will return to the cauldron, where the Crone will present
     the Virgin with the Bride Doll, which she will accept, and place
     upon the altar. She then returns to the centre, and looks into
     the cauldron, where she now finds a sistrum, which she picks up
     and shakes joyfully shouting "Bride is Come, Bride is Welcome!"
 
     This is the cue for the Priests to face centre once more. HP-1
     starts playing the Bodrhun, and HPS-3 leads the dance. The Mother
     and Crone link hands around the Virgin in a symbol of protection.
     Everyone chants 1756"Bride is Come, Bride is Welcome"1756 as the dance
     increases in tempo, and then HPS-3 will initiate the Witches'
     Rune when she feels the time is right. The dance will finish with
     arms held aloft, and then the Virgin will break out from between
     the Mother and Crone, and take the cauldron candle to the altar,
     where she will light it from one of the altar candles.
 
     She will turn to face the group while HPS-3 leads the Initiate's Ceremony
     of Illumination.

     The virgin now returns to the East, where she reads The Charge of Brigid's
     Fire.
 
     I am She of the golden hair, Queen of the white hills, Rider of
     the white swan, and now stand at the threshold of my glory.
     I bring with me three gifts of fire: the first is the flame of
     Inspiration that is kindled within the heart of the seeker.
     The second is the flame of purification; the cleansing flame of
     truth. The third is the flame born of the fires of love that
     brings the seed of hope to all life.
 
     Virgin now performs cakes and wine with a Priest of her choice.
 
     The feast.
 
 
         TO END THE RITUAL
 
     All take their athames, and support HPS-1 as she thanks, and bids
     farewell to the Quarter Guardians.
 
     Formal grounding of the power.
 
     All present make their farewells to each other, and leave the
     Temple.

                                                                            1757

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                                         IMBOLG 1992
                                               JULIA PHILLIPS

            Temple in darkness, apart from the Yule log in the centre. Brigid in her bed on the

            small altar. Lots of unlit candles in sand pots around the room. All enter as usual,

            and the Circle is cast in the normal manner. After the central invocations, HP says:

            Awake O Earth from your slumbers! Awake O Sun and restore the Earth! Mother - we are

            in darkness.

            HPS picks up a jug of water, and pours it into the cauldron saying:

            The waters are broken. The ice melting towards Candletime. Blood has been along the

            track, but now the ways are clear of death. Old and grey I was, but here in the

            mystery of the waters I am renewed. For I am the one you sought, but could not find.

            For I was singing to my child unseen, beneath the hills of birch and rowan.

            HPS takes the asperge, and all circle around her chanting the Witches Rune. She

            asperges each person as they pass, and on the last round, hands each person a white

            candle. When everyone has a candle, the circling stops, and HPS lights the main

            candles and says:

            The darkness of winter is passing: the Earth awakens once more from its slumbers;

            the Virgin walks among us again, and brings Her blessings upon the land and upon our

            lives.

            Priest and Priestess step forward and remove the cover from Brigid's bed, revealing

            the Virgin. Everyone shouts:

            Brigid is Come! Brigid is Welcome!

                                                                                           1758

          HPS takes a light from the Yule log and says:

            Let the inner light bear fruit in our own lives, even as the Earth bears the first

            flowers.

            I am Brigid: She of the Golden Hair; Queen of the White Hills, and rider of the

            White Swan. I bring three gifts of fire. The first is the flame of creation; of the

            poet and artist; of the lovers' passion for union with the beloved. The second is

            the flame of purification and testing, the flame of truth. With this flame all dross

            and weakness are made clear and cleansed from thee, so thou become like a true and

            tested sword. The third is the greatest of all, for it is the healing flame born out

            of the love that gives all, the maker of peace and harmony. But I do not give these

            gifts one by one; I give them as a whole in the form of the growing Sun.

            Everyone then lights their candle from the Yule log, and starts to circle deosil,

            lighting the candles around the room as they go, chanting:

            Thus we banish winter, thus we welcome spring;

            Say farewell to what is dead, and greet each living thing.

            When all the candles are lit, everyone places their candle in a sand pot, and the

            chanting ceases.

            HPs and HP bless cakes and wine.

                                                                                           1759

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                                    S A M H A I N   1 9 8 6

                                         Coven of the Serpent's Eye

            Declamation written by Rufus Harrington
            Invocation to Horned God written by Doreen Valiente
            Response of the Horned God written by Paul Greenslade
            Consecration of the seeds written by Jim Kitson

                 Temple set up as follows:

            Veil in northern quarter
            Cauldron in centre, with charcoal blocks ready lit
            Stereo ready with taped music
            A dish of corn seeds on the altar
            One pot of earth for each person
            Pomegranate on altar
            Candles, incense and ritual weapons as usual
            Floor tom-tom drum

                 Roles:

            HPS                      The Goddess
            HP                       The Horned God
            Priest                   To consecrate the seeds
            P or PS                  Ritual drumming

                 Casting the circle:

            The Circle will be cast by the HPS
            The HPS will invoke the quarters: while she does so, each person .
            should face the quarter being invoked, and direct power to the .
            quarter with their athame (or other if they have no athame). The .
            group should all face centre, forming a circle after the .
            invocation to the northern quarter, and hold both arms aloft .
            while the HPS calls upon the Lord and Lady to join with the .
            celebrations. This completes the casting of the circle.
            .pa.

                 The Ritual:

            HPS wearing black silk robe and veil stands at the altar, .
            facing the group, who are seated. 1759The HP reads the declamation:1759

            Iced legions of the damned
            Call and dance the songs of madness;
            Hollow hills re-echo to the silent cries of night,
            For dancing flames now turn to shadows,
            Winds and madness call the night,
            And just a single light in darkness
            Stands before the veil to fight.

                                                                                           1760

          And so the Goddess stood in darkness,
            Tear stained cheeks lashed by rain,
            Turned to face the veil of darkness,
            Turned to face the world of pain.
            Alone, an outcast, branded traitor;
            She it was who killed the land.

            To save the land from age and darkness,
            To save the land from fear and death,
            For love of life she sought to conquer,
            Sought to stay the hand of death.

            But in her love and in her madness
            She summoned death into the land;
            Summoned death to fight the darkness,
            Thus it was destroyed the land.

            Cracked silver lightning; shattering darkness,
            Revealing eyes, and visions born beyond.
            Iced visions of light,
            Echoes of dying laughter chill and cool the blood.
            Storm clouds tearing sky and screaming,
            Battles fought at heaven's gate,
            Fly upon the winds of madness,
            Seek the silver key of fate.

            HPS:   SILENCE!     An end must be made!

            For there are three great events in the life of man:
            Love, Death and resurrection in the new body, and magic
            controls them all.
            For to fulfil love you must return again at the same
            time and place as the loved one, and you must remember
            and love them again.
            But to be reborn, you must die and be ready for a new
            body; and to die you must be born, and without love
            you may not be born, and so is formed the spiral of
            creation, and this is all the magics.
 

            The group now stand, and when everyone is facing the HPS, she assumes pentagram
            position. The ritual drummer takes his position, and the Priest who is taking the
            role of the Horned God switches on the music tape, blows out the northern quarter
            candle and moves behind the veil. Silence while the tape of "The making of Bloduedd"
            is played, as this is the invocation the the Goddess in her transformation aspect.
            (Note: the tape is allowed to continue playing, as this is the only item on the
            tape, the remainder being blank.)
            The HPS turns to face the altar, and holds aloft the sword. As she does so, the
            drummer plays a steady rhythm. The HPS moves to the centre of the circle, facing the
            veil; the group arrange themselves behind her, all facing the veil. The HPS points
            the sword at the veil, and the group hold aloft their arms for the invocation to the
            Horned God.

                                                                                           1761

               HPS says:

            By the flame that burneth bright O Horned One,
            We call Thy name into the night, O Ancient One!
            Thee we invoke by the moon led sea,
            By the standing stone, and the twisted tree.
            Thee we invoke where gather Thine own,
            By nameless shrine, forgotten and lone.
            Come where the round of the dance is trod,
            Horn and hoof of the goat foot God!
            By moonlit meadow and dusky hill,
            When haunted wood is hushed and still,
            Come to the charm of the chanted prayer,
            As the moon bewitches the midnight air.
            Evoke Thy powers that potent bide,
            In shining stream and secret tide,
            In fiery flame and starlight pale,
            In shadowy hosts that ride the gale.
            And by the fern brakes, fairy haunted,
            Of forests wild and woods enchanted;
            Come O come to the heart beats drum,
            Come to us who gather below,
            When the pale white moon is climbing slow,
            Through the stars to the heavens height,
            We hear Thy hooves on the wings of night!
            As black tree branches shake and sigh,
            By joy and terror we know Thee nigh.
            We speak the spell Thy power unlocks,
            At solstice, sabbat and equinox.
            Word of virtue, the veil to rend,
            From primal dawn to the wide world's end!

            (As the invocation proceeds, the drummer speeds his rhythm to suggest the sound of
            hoofbeats, and after the final line of the invocation, he suddenly reverts to a
            simple, slow four beats for the entrance of the Horned God.)

                 P#1 responds from behind the veil:

            I am the Dread Lord of the Shadows:
            God of life and giver of life.
            I open wide the veil through which all must pass.
            The gate is open between the worlds
            And all who would enter on this night are welcome.
            Come spirits; departed ones; brethren from our past and present
            Join us in the hunt tonight.

            During his response, he  parts the veil, and then fastens it open in some way, as
            the veil between the worlds remains open until closed by the Horned God at the end
            of the ritual.

                                                                                           1762

          As he finishes speaking, he enters the Temple, and proceeds to move in a widdershins
            direction, and the drummer plays a rhythm according to the speed and movement of the
            Horned God.  The Horned God then takes the hand of one of the group (female), and
            she takes the hand of the next male, and so on until all the group except for the
            HPS and drummer are dancing with the Horned God. This represents the Wild Hunt, and
            the drumming and dancing should reflect the feeling of this. At a prompt from the
            Horned God, the group will stop dancing, and seat themselves on the floor facing
            inwards around the cauldron. The drummer will join them, and the HPS will bring a
            pot of incense, from which she will take a handful and throw it into the cauldron.
            she will then pass the incense to the HP, who will also throw some into the
            cauldron, and will pass it to his neighbour, and so on around the circle until each
            person has thrown some incense into the cauldron. There is now a period of
            meditation, where everyone thinks about the past year, and those who may have passed
            over during that time. It is also a time for joining with our loved ones who have
            gone beyond, and who we invite to return to us for the night. When the HPS feels
            that long enough has been spent on this part of the ritual, she will signal that
            everyone should end their meditation.

            P#2 shall now rise  (also  PS#1 if designated), and approach the altar where he/they
            will perform the consecration of the sacred seed.

            P#2 says:

            Bounded by a shell then?
              Secure in the vice of the earth, a unity waiting.

            And outside?
              Cold, wet loneliness, the comfort of death.

            And above?
              The agony of birth and growth, total struggle in total night.

            O Gaia!
              Smile upon your children, set free the seed of life and joy.

            So Mote It Be!

            When this has been completed, P#2 takes some of the seeds, and energises them with
            his own hopes and desires for the coming year, and then plants them in one of the
            prepared pots. The rest of the group do likewise, commencing with 1762PS#11762 if
            designated, and following male/female if possible. The Horned God and Goddess do not
            plant seeds at the altar. When the last person has planted their seeds, and all are
            seated again, the 1762Horned God1762 approaches the altar, and slices the
            pomegranite in half, and holds both halves in one hand. He picks up some seeds and
            charges them with his hopes and desires for the coming year, but does not plant them
            at the altar. He holds them in his hand, and then he  calls to all the spirits who
            followed him through from beyond the veil to return with him now, and moving in a
            deosil direction, circles around the Temple finally ending up beyond the veil again.
            He calls to the Goddess to join with him once more, and she has such love for him
            that she willingly leaves her life this side of the veil, and of her own free will
            joins once more with her consort. She rises, and goes to the altar to collect and
            charge her own seeds, which she then carries with her as she moves around the
            Temple, finally joining the Horned God behind the veil. He closes the veil between
            the worlds once more, and to symbolise her willing descent to the Otherworld, the
            Goddess eats one half of the pomegranate. She and the Horned God then plant their
            seeds.

            The northern quarter candle is relit by the person nearest to it.

                                                                                           1763

          At this point, 1763PS#1 and P#21763 approach the altar, and perform the consecration
            of cakes and wine, in which all participate bar the HPS and P#1 behind the veil, as
            they are "no longer of this world". After cakes and wine, 1763HPS and P#11763 rejoin
            the circle for the feast, no longer "Horned God and Goddess".

                 TO END THE RITUAL:

            Each quarter is thanked and bidden to depart by HPS
            All present make their farewells to each other, and leave the Temple.

                                             The Rite is ended.

                                                                                           1764

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                                       Y U L E   1984
                                               Julia Phillips

            Circle is cast and Quarters erected.
 
            HPS:       We now stand at the turning of the year.
 
            Dark Lord: Spring, Summer, Autumn, Winter,
                       All fades and passes, day to night.
 
            Dark Lord extinguishes candles leaving only altar candles alight.
 
            HPS:       Let us dance for the long year's end, for the sun     sets
                       quickly in the West, and we begin the long night of
                       hope.
 
            Coven do Wheel or Cord dance widdershins about the cauldron
            chanting:
 
            Time and Death, Life and Seasons, All must pass, All must change.
 
            Star Child now leaves the circle, and stands behind the veil in the North.
 
            HPS stands at the cauldron in the centre, wearing a black veil.
 
            HPS:       I am the Hag who engendered you all;
                       I am the Three and the One who is here;
                       I am the log that is ripe for burning;
                       In my end is your hope of beginning.
 
            HPS now lifts the cauldron aloft and presents it to each quarter.
            She returns to the centre, and lights the cauldron candle, from
            which she lights a quarter candle for each member of the coven.
            The quarter candles are placed in their respective quarters.
 
            Narrator:  This is the night of the Solstice; the Mother         Night.
                       Now darkness triumphs, and yet gives way and changes            to light.
            Time stops, and all wait while the             cauldron  of the Dark King is
            transformed into the         infant Light.  We watch for the dawn when the Mother
            again gives birth to the sun, who is the bringer of              hope and the
            promise of summer. Holly gives way to          Oak, the Wren to  the Robin, Old to
            New.
 
            Narrator:  We stand now in the long night, we pray for the       sun's return. In
            darkness and shadows the Great           Mother  groans. The Mother labours to bring
            forth            the sun from her pain. From her cries of labour comes forth our
            cries of welcome; from her toil and            anguish our hope is reborn. Let us
            now call forth         the Great Mother, and the Lord of Life, her husband and son.

            The Star Child emerges from behind the         veil, and lays at the feet of the
            HPS. The HPS points to the Star Child and proclaims:
 
                       Behold the Child! Here lies our king!
 

                                                                                           1765

          The HPS crowns the Star Child with a crown of misteltoe. She
            removes her veil and announces:
 
                       I am the Mother who brought forth the child;
                       I am the inspiration, and I am the rebirth.
 
            Narrator: You are the ecstasy of the blessed
                       You are the light of the sun's beams
                       You are the lordly door of welcome
                       You are the guiding star
                       Yours is the step of the roe on the hill
                       Yours is the step of the white-faced mare
                       Yours is the grace of the swimming swan
                       You are the jewel in each mystery
 
            Coven now do Wheel or Cord dance deosil about the cauldron
            chanting:
 
                       Power of soil and power of air,
                       Power of fire and power of water,
                       Power that spins the wheel of birth,
                       Spins the wheel of joy and mirth,
                       Spins the wheel of sun and moon,
                       Push, push, push, Open the gate.
 
                       Power of spell and magic free,
                       Eternal power that binds the sea,
                       Weaves the web of infinity,
                       Light of dark and light of day,
                       Speed the spokes fast on their way,
                       Push push push - ah ah
                       Open the gate, So Mote It Be!
 
            HPS now invokes the Lord of Misrule into the circle. He is
            challenged upon entry by the Dark Lord, and must explain who he
            is, and why he is there. The Lord of Misrule is now in charge of
            the circle, and may behave as he sees fit. At some point, he must
            take the burdens of the coven for the previous twelve moons and
            pack them in his bag.
 
            Cakes and Wine.
 
            The Lord of Misrule must be ritually hunted as a wren to bring
            about his downfall. The coven mime hunting the wren chanting,
 
                       "Burn the bush, hunt the wren"
 
            When he is discovered, the coven point their athames at his neck
            to symbolise his death.
            Close ritual.

                                                                                           1766

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                            "LEGITIMACY" IN THE CRAFT, a conversation

            ---------------------------------------------------------------------
            (117)   Sun 25 Apr 93 11:16
            By: Khaled
            To: Lana
            Re: things
            St:
            ----------------------------------------------------------------------

            L> What rituals do you think I would have to do to become "letigimate" L> ....(do I
            have to be "initiated" in other words... )!

                That rather depends on who you want to recognise you as legitimate. There's a

            wide variance of opinion as to what makes a witch, a Witch or a Wiccan.  If you open

            your heart to the Lady and commune (speak with your heart, not necessarily in words)

            with her often, she will eventually adopt her as one of her special Children (the

            "inner", or Lady's, initiation). Her adoption will cause changes to your spirit and

            way of looking at things that will be obvious to those of us who share it, as its

            presence in others will become obvious to you after you've awakened to her touch

            (unfortunately, it's one of those things

            that doesn't make much sense until you've *been there*).

                 Most of us here accept the Lady's initiation as the mark of a true Witch

            (capitalised to denote the priest/ess, as opposed to the folk mage or witch).  I

            gather that the majority of those posting here think of Wiccans and Witches as one

            and the same, though many of us think of Wicca as a particular subset of Witches

            (i.e. all Wiccans are Witches, but not all Witches are, or even wish to be, Wiccan).

                                                                                           1767

               For those of us who see them as different (I'm one of them), you will need to

            be formally adopted into a Wiccan clan to be a *Wiccan* Witch. Some traditions

            permit self-adoption into their clans, some (Gardnerians and their near kin in

            particular) recognise you as Wiccan only if you've been adopted by an authorised

            Elder of the clan in question.  Then again,there's a few diehards who don't

            recognise anyone but members of their own clan as Wiccan.

                 Which brings us back to square one -- it depends on whose recognition you're

            looking for.  Most will accept your legitimacy *as a Witch* based on the quality of

            your rapport with the Lady.  And the way to develop that is to spend a lot of time

            in her company, whether with like-minded others in a coven or quietly by yourself.

            A large minority will accept you *as a Wiccan* based on whether or not you have

            passed through a human rite of passage (confusingly, also called initiation)

            adopting you into a Wiccan clan.  Be sure you know the

            family that wishes to adopt you before accepting: this time you get to *choose* your

            relatives <g>.  Those who insist that only *they* have the Truth, and therefore only

            they are legitimate aren't really worth wasting your time worrying about, IMHO.

                                                                                           1768

          L> I was wondering if you HAD to belong to a coven in order to
            L> practice, or to be "letigimate", so to speak.

               As Ayesha mentioned, what matters is that you spend time in the Lady's company,

            and "listen" to what she has to say, "feel" what she has to show. Even amongst

            crusty old Gardnerians such as myself, there's no need to be a member of a coven to

            practice your Craft, nor does resigning from a coven invalidate your initiation(s).

            We prefer to work in covens, because we generally prefer the company of our brethren

            in Circle, but there's no law that says we *have to* if we feel like being alone, or

            have no choice in the matter.  Gardnerian

            *initiations* are done by a coven, and one normally has to be a candidate for

            membership in that coven in order to be initiated (by us).  This is by no means

            invariable, but initiating someone you don't want in your coven is considered

            tasteless at best, a betrayal of your sacred trust at worst.

                 So, no, you don't HAVE to be a member of a coven to be seen as legitimate.  And

            since my own opinion is that the weakest link in a coven is its weakest solitary,

            I'd encourage you to continue to do some solo work, even if you DO join a coven.

            But what would I know, I'm just a 3rd <big grin>.  Blessings on your path, whichever

            way you choose to go...

                    K

                                                                                           1769

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          The Meaning of Witchcraft
            Gerald B. Gardner
            P.265
                                          Appendix I

                              THE MAGICAL LEGEND OF THE WITCHES.

                 Now, G. (the Witch Goddess) had never loved, but she would solve
            all the Mysteries, even the Mystery of Death; and so she journeyed to
            the Nether Lands.

                 The Guardians of the Portals challenged her,  "Strip off thy
            garments, lay aside thy jewels; for naught may ye bring with ye into
            this our land."

                 So she laid down her garments and her jewels, and was bound, as are all who
            enter the Realms of Death the Mighty One.  (Note:  There was a Celtic custom of
            binding corpses.  The cord which had bound a corpse was useful in learning the
            "second sight.")

                 Such was her beauty that Death himself knelt and Kissed her feet,
            saying, "Blessed be thy feet  that have brought thee in these ways.
            Abide with me,  let me place my cold hands on thy heart."

                 She replied, "I love thee not.  Why dost thou cause all things that I love and
            take delight in to fade and die?"

                 "Lady", replied Death, "tis Age and Fate, against which I am
            helpless.  Age causes all things to wither; but when men die at the end of time I
            give them rest and peace, and strength so that they may
            return.  But thou, thou art lovely.  Return not; abide with me."

                 But she answered, "I love thee not."

                 Then said Death, "An thou received not my had on thy heart, thou
            must receive Death's scourge."

                 "It is Fate; better so", she said, and she knelt; and Death
            Scourged her, and she cried, "I feel the pangs of love."

                 And Death said, "Blessed be", and gave her the fivefold kiss,
            saying, Thus only may ye attain to joy and knowledge.

                 And he taught her all the Mysteries.  And they loved and were one, and he
            taught her all the Magics.

                 For there are three great events in the life of man; Love, Death,
            and Resurrection in a new body; and Magic controls them all.  For to
            fulfil love you must return again at the same time and place as the
            loved one, and you must remember and love them again.  But to be reborn you must
            die, and be ready for new body; and to die you must be born; and without love you
            may not be born.  And these be all the Magics.

                                                                                           1770

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          The Spiral Dance
            1979; Starhawk
            p 159

                             The Goddess In The Kingdom Of Death

            In this world, the Goddess is seen in the moon, the light that shines in darkness,
            the rain bringer, mover of the tides, Mistress of mysteries.  And as the moon waxes
            and wanes, and walks three nights of its cycle in darkness, so, it is said, the
            Goddess once spent three nights in the Kingdom of Death.

            For in love She ever seeks Her other Self, and once, in the winter of the year, when
            He had disappeared from the green earth, She followed Him and came at last to the
            gates beyond which the living do not go.

            The Guardian of the Gate challenged Her, and She stripped Herself of Her clothing
            and jewels, for nothing may be brought into that land.  For love, She was bound as
            all who enter there must be and brought before Death Himself.

            He loved Her, and knelt at Her feet, laying before Her His sword and crown, and gave
            Her the fivefold kiss, and said,

            "Do not return to the living world, but stay here with Me, and have peace and rest
            and comfort."

            But She answered, "Why do you cause all things I love and delight in to die and
            wither away?"

            "Lady," He said, "It is the fate of all that lives to die.  Everything passes; all
            fades away.  I bring comfort and consolation to those who pass the gates, that they
            may grow young again.  But You are My heart's desire -- return not, but stay here
            with Me."

            And She remained with Him three days and three nights, and at the end of the third
            night She took up His crown, and it became a circlet that She placed around Her
            neck, saying:

            "Here is the circle of rebirth.  Through You all passes out of life, but through Me
            all may be born again.  Everything passess; everything changes.  Even death is not
            eternal. Mine is the mystery of the womb, that is the cauldron of rebirth.  Enter
            into Me and know Me, and You will be free of all fear.  For as life is but a journey
            into death, so death is but a passage back to life, and in Me the circle is ever
            turning."

            In love, He entered into Her, and so was reborn into life.  Yet is He known as Lord
            of Shadows, the comforter and consoler, opener of the gates, King of the Land of
            Youth, the giver of peace and rest.  But She is the gracious mother of all life;
            from Her all things proceed and to Her they return again.  In Her are the mysteries
            of death and birth; in Her is the fulfillment of all love.

            *Traditional Craft Myth

                                                                                           1771

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                         A TRUE HISTORY OF WITCHCRAFT

              updated through January 3, 1992. copyright (c) 1992 by Allen Greenfield. All
            rights reserved.]

              "The fact is that the instincts of  ignorant people invariably find expression in
            some form of witchcraft. It matters little what the metaphysician or the moralist
            may  inculcate; the animal sticks to his  subconscious ideas..."

                                Aleister Crowley
                                The Confessions

               "As attunement to psychic (occult) reality  has grown in America, one often
            misunderstood  and secretive branch of it has begun to flourish also -- magical
            religion..."
                              J. Gordon Melton
                              Institute for the Study of
                              American Religion, Green Egg, 1975

             "Curse them! Curse them! Curse them!
              With my Hawk's head I peck at the eyes of
              Jesus as he hangs upon the cross
              I flap my wings in the face of Mohammed &
              blind him
              With my claws I tear out the flesh of the
              Indian and the Buddhist, Mongol and
              Din..."

               Liber Al Vel Legis 3:50 - 53

             "If you are on the Path, and see the Buddha walking towards you, kill him."
             Zen saying, paraphrased slightly

             "Previously I never thought of doubting that  there were many witches in the world;
            now,  however, when I examine the public record, I  find myself believing that there
            are hardly  any..."

             Father Friedrich von Spee, S.J. , Cautio  Criminalis, 1631

              Having spent the day musing over the  origins of the modern witchcraft, I had a
            vivid dream. It seemed to be a cold January afternoon, and Aleister Crowley  was
            having  Gerald Gardner over to tea.   It was 1945,  and talk of an early end to the
            war was in  the air.  An atmosphere of optimism prevailed  in the "free world" , but
            the wheezing old  magus was having none of it.

             "Nobody is interested in magick any more!"  Crowley ejaculated.  "My friends on the
            Continent are dead or in exile, or grown old; the movement in America is in
            shambles. I've  seen my best candidates turn against  me....Achad, Regardie -- even
            that gentleman  out in California, what's - his - name,  AMORC, the one that made
            all the money.."

                                                                                           1772

           "O, bosh, Crowley," Gardner waved his hand  impatiently, "all things considered,
            you've  done pretty well for yourself.  Why, you've been called the `wickedest man
            in the world'  and by more than a few.  And you've not, if  you'll pardon the
            impertinence, done too  badly with the ladies."

             Crowley coughed, tugged on his pipe  reflectively. "You know" he finally ventured,
            "it's like I've been trying to tell this fellow Grant.  A restrictive Order is not
            enough.  If I had it all to do over again, I  would've built a religion for the
            unwashed  masses instead of just a secret society.   Why, the opportunities! The
            women!"

             Gardner smiled.  "Precisely.  And that is  what I have come to propose to you.
            Take  your BOOK OF THE LAW, your GNOSTIC MASS.  Add  a little razzle-dazzle for the
            country folk.   Why I know these occultists who call  themselves `witches'.  They
            dance around  fires naked, get drunk, have a good time.  Rosicrucians, I think.
            Proper English country  squires and dames, mostly; I think they read a lot of
            Frazier and Margaret Murray. If I could persuade you to draw on your long experience
            and talents, in no time at all we could  invent a popular cult that would have
            beautiful ladies clamoring to let us strip  them naked, tie them up and spank their
            behinds!  If, Mr. Crowley, you'll excuse my explicitness."

             For all his infirmity, Aleister Crowley  almost sprang to his feet, a little of the
            old energy flashing through his loins. "By George, Gardner, you've got something
            there,  I should think! I could license you to  initiate people into the O.T.O.
            today, and you could form the nucleus of such a group!" He paced in agitation. "Yes,
            yes," he mused,  half to Gardner, half to himself. "The Book.   The Mass.  I could
            write some rituals.  An `ancient book' of magick.  A `book of  shadows'. Priest-
            esses, naked girls.  Yes.  By  Jove, yes!"

             Great story, but merely a dream , created  out of bits and pieces of rumor, history
            and  imagination.  Don't be surprised, though, if  a year or five years from now you
            read it as "gospel" (which is an ironic synonym for  `truth') in some new learned
            text on the  fabled history of Wicca.  Such is the way all  mythologies come into
            being.

             Please don't misunderstand me here; I use  the word `mythology' in this context in
            its  aboriginal meaning, and with considerable respect. History is more metaphor
            than  factual accounting at best, and there are  myths by which we live and others
            by which we  die. Myths are the dreams and visions which  parallel objective
            history. This entire work is, in fact, an attempt to approximate history.

             To arrive at some perspective on what the  modern mythos called, variously,
            "Wicca", the  "Old Religion", "Witchcraft" and "Neopaganism" is, we must firstly
            make a firm  distinction; "witchcraft" in the popular  informally defined sense may
            have little to  do with the modern religion that goes by the same name. It has been
            argued by defenders of  and formal apologists for modern Wicca that  it is a direct
            lineal descendent of an ancient, indeed, prehistoric worldwide folk  religion.

                                                                                           1773

             Some proponents hedge their claims,  calling Wicca a "revival" rather than a
            continuation of an ancient cult.  Oddly  enough, there may never have been any such
            cult!  The first time I met someone who  thought she was a "witch," she started
            going on about being a "blue of the cloak."  I  should've been warned right then and
            there. In fact, as time has passed and the religion  has spread, the claims of
            lineal continuity  have tended to be hedged more and more. Thus, we find Dr.
            Gardner himself, in 1954,  stating unambiguously that some witches are  descendants
            "... of a line of priests and priestesses of an old and probably Stone Age
            religion, who have been initiated in a  certain way (received into the circle) and
            become the recipients of certain ancient  learning." (Gardner, WITCHCRAFT TODAY, pp
            33-34.)

             Stated in its most extreme form, Wicca may  be defined as an ancient pagan
            religious  system of beliefs and practices, with a form  of apostolic succession
            (that is, with  knowledge and ordination handed on lineally  from generation to
            generation), a more or  less consistent set of rites and myths, and  even a secret
            holy book of considerable  antiquity (The Book of Shadows).

             More recent writers, as we have noted, have  hedged a good deal on these claims,
            particularly the latter.  Thus we find  Stewart Farrar in 1971 musing on the
            purported ancient text thusly: "Whether,  therefore, the whole of the Book of
            Shadows  is post-1897 is anyone's guess. Mine is that,  like the Bible, it is a
            patchwork of periods  and sources, and that since it is copied and  re-copied by
            hand, it includes amendments,  additions, and stylistic alterations  according to
            the taste of a succession of copiers...Parts of it I sense to be genuinely  old;
            other parts suggest modern  interpolation..." (Farrar, WHAT WITCHES DO,  pp
            34-35.)As we shall discover presently,  there appear to be no genuinely old copies
            of  the Book of Shadows.

              Still, as to the mythos, Farrar informs us  that the "two personifications of
            witchcraft  are the Horned God and the Mother Goddess..."  (ibid, p 29) and that the
            "Horned God is not  the Devil, and never has been. If today  `Satanist' covens do
            exist, they are not  witches but a sick fringe, delayed-reaction victims of a
            centuries-old Church propaganda  in which even intelligent Christians no  longer
            believe." (ibid, p 32).

              One could  protest:, "Very well, some  case might be made for the Horned God being
            mistaken for the Christian Devil (or should that be the other way around?), but what
            record, prior to the advent 50 years ago of  modern Wicca via Gerald Gardner, do we
            have  of the survival of a mother goddess image  from ancient times?"

              Wiccan apologists frequently refer to the  (apparently isolated) tenth century
            church  document which states that "some wicked  women, perverted by the Devil,
            seduced by the  illusions and phantasms of demons, believe  and profess themselves
            in the hours of the  night to ride upon certain beasts with Diana,  the goddess of
            pagans, or with Herodias, and  an innumerable multitude of women, and in the
            silence of the dead of night to traverse  great spaces of earth, and to obey her
            commands as of their mistress, and to be  summoned to her service on certain
            nights."  (Quoted in Valiente, WITCHCRAFT FOR TOMORROW,  Hale, 1978, p 32.) I do not
            doubt that bits of pagan folklore survived
            on the Continent through the first millenium -- Northern Europe remained overtly
            pagan until the High Middle Ages. But what has this to do with Wicca?

             Farrar, for his part, explains the lack of  references to a goddess in the
            testimony at  the infamous witch trials by asserting that  "the judges ignored the
            Goddess, being preoccupied with the Satan-image of the  God.." (WHAT WITCHES DO, p
            33). But it is the evidence of that reign of  terror which lasted from roughly 1484
            to 1692  which brings the whole idea of a surviving  religious cult into question.
            It is now  the conventional wisdom on the witchburning  mania which swept like a

                                                                                           1774

          plague over much of  Europe during the transition from medieval world to modern
            that it was JUST that; a  mania, a delusion in the minds of Christian clergymen and
            state authorities; that is,  there were no witches, only the innocent  victims of
            the witch hunt.

               Further, this humanist argument goes, the  `witchcraft' of Satanic worship,
            broomstick  riding, of Sabbats and Devil-marks, was a  rather late invention,
            borrowing but little  from remaining memories of actual  preChristian paganism.  We
            have seen a  resurrection of this mania in the 1980s  flurry over `Satanic
            sacrificial' cults, with  as little evidence.

             "The concept of the heresy of witchcraft was  frankly regarded as a new invention,
            both by  the theologians and by the public," writes  Dr. Rossell Hope Robbins in THE
            ENCYCLOPEDIA  OF WITCHCRAFT & DEMONOLOGY, (Crown, 1959,  p.9)"Having to hurdle an
            early church law,  the Canon Episcopi, which said in effect that belief in
            witchcraft was superstitious and  heretical, the inquisitors cavilled by  arguing
            that the witchcraft of the Canon Episcopi and the witchcraft of the  Inquisition
            were different..."

             The evidence extracted under the most  gruesome and repeated tortures resemble the
            Wiccan religion of today in only the most cursory fashion. Though Wicca may have
            been  framed with the "confessions" extracted by  victims of the inquisitors in
            mind, those  "confessions" ---  which are more than  suspect, to begin with, bespeak
            a cult of  devil worshipers dedicated to evil.

              One need only read a few of the accounts of  the time to realize that, had there
            been at  the time a religion of the Goddess and God,  of seasonal circles and The
            Book of Shadows, such would likely have been blurted out by  the victims, and more
            than once.  The agonies  of the accused were, almost literally, beyond  the
            imagination of those of us who have been  fortunate enough to escape them.

              The witch mania went perhaps unequaled in  the annals of crimes against humanity
            en  masse until the Hitlerian brutality of our own century. But, no such confessions
            were  forthcoming, though the wretches accused,  before the torture was done, would
            also be compelled to condemn their own parents,  spouses, loved ones, even children.
            They  confessed, and to anything the inquisitors wished, anything to stop or reduce
            the pain.

             A Priest, probably at risk to his own life,  recorded testimony in the 1600s that
            reflected the reality underlying the forced "confessions" of "witches". Rev. Michael
            Stapirius records, for example, this comment  from one "confessed witch": "I never
            dreamed  that by means of the torture a person could  be brought to the point of
            telling such lies  as I have told.  I am not a witch, and I have  never seen the
            devil, and still I had to plead guilty myself and denounce others...."   All but one
            copy of Father Stapirius' book  were destroyed, and little wonder.

             A letter smuggled from a German burgomaster,  Johannes Junius, to his daughter in
            1628, is  as telling as it is painful even to read. His  hands had been virtually
            destroyed in the  torture, and he wrote only with great agony  and no hope.  "When
            at last the executioner  led me back to the cell, he said to me, `Sir,  I beg you,
            for God's sake, confess something,  whether it be true or not. Invent something,
            for you cannot endure the torture which you  will be put to; and, even if you bear
            it all,  yet you will not escape, not even if you were  an earl, but one torture
            will follow another  until you say you are a witch. Not before that,' he said, `will
            they let you go, as you  may see by all their trials, for one is just  like
            another...' " (ibid, pp 12-13)

             For the graspers at straws, we may find an  occasional line in a "confession" which
            is  intriguing, as in the notations on the "confession" of one woman  from Germany
            dated  in late 1637.  After days of unspeakable  torment, wherein the woman

                                                                                           1775

          confesses under  pain, recants when the pain is removed, only  to be moved by more
            pain to confess again,  she is asked: "How did she influence the weather? She does
            not know what to say and  can only whisper, Oh, Heavenly Queen, protect  me!"

             Was the victim calling upon "the goddess"?  Or, as seems more likely, upon that
            aforementioned transfiguration of all ancient goddesses in Christian mythology, the
            Virgin  Mary.  One more quote from Dr. Robbins, and I  will cease to parade late
            medieval history  before you.

              It comes from yet another priest, Father  Cornelius Loos, who observed, in 1592
            that  "Wretched creatures are compelled by the severity of the torture to confess
            things  they have never done, and so by cruel  butchery innocent lives are
            taken....."  (ibid, p 16). The "evidence" of the witch  trials indicates, on the
            whole, neither the  Satanism the church and state would have us believe, nor the
            pagan survivals now claimed  by modern Wicca; rather, they suggest only  fear,
            greed, human brutality carried out to  bizarre extremes that have few parallels in
            all of history. But, the brutality is not that of `witches' nor even of `Satanists'
            but  rather that of the Christian Church, and the government.

             What, then, are we to make of modern Wicca?   It must, of course, be observed as an
            aside  that in a sense witchcraft or "wisecraft"  has, indeed, been with us from the
            dawn of  time, not as a coherent religion or set of  practices and beliefs, but as
            the folk magic  and medicine that stretches back to early, possibly paleolithic
            tribal shamans on to  modern China's so-called "barefoot doctors".

              In another sense, we can also say that  ceremonial magick, as I have previously
            noted, has had a place in history for a very long time, and both these ancient
            systems of  belief and practice have intermingled in the  lore of modern Wicca, as
            apologists are quick  to claim.

                                                                                           1776

            But, to an extent, this misses the point  and skirts an essential question anyone
            has  the right to ask about modern Wicca --  namely, did Wicca exist as a coherent
            creed,  a distinct form of spiritual expression,  prior to the 1940s; that is, prior
            to the  meeting of minds between the old magus and venerable prophet of the occult
            world  Aleister Crowley, and the first popularizer,  if not outright inventor of
            modern Wicca, Gerald Brosseau Gardner?

              There is certainly no doubt that bits and  pieces of ancient paganism survived
            into  modern times in folklore and, for that matter, in the very practices and
            beliefs of  Christianity.

              Further, there appears to be some evidence  that `Old George' Pickingill and
            others were  practicing some form of folk magick as early  as the latter part of the
            last century,  though even this has recently been brought  into question.  Wiccan
            writers have made much  of this in the past, but just what `Old  George' was into is
            subject to much debate.

             Doreen Valiente, an astute Wiccan writer and  one-time intimate of the late Dr.
            Gardner  (and, in fact, the author of some rituals now  thought by others to be of
            "ancient origin"),  says of Pickingill that so "fierce was `Old  George's dislike of
            Christianity that he  would even collaborate with avowed  Satanists..." (TOMORROW, p
            20). What
            George  Pickingill was doing is simply not clear.

              He is said to have had some interaction  with a host of figures in the occult
            revival  of the late nineteenth century, including perhaps even Crowley and his
            friend Bennett.  It seems possible that Gardner, about the  time of meeting Crowley,
            had some involvement  with groups stemming from Pickingill's  earlier activities,
            but it is only AFTER  Crowley and Gardner meet that we begin to see  anything
            resembling the modern spiritual communion that has become known as Wicca.

             "Witches," wrote Gardner in 1954, "are  consummate leg-pullers; they are taught it
            as  part of their stock-in-trade." (WITCHCRAFT TODAY, p. 27) Modern apologists both
            for  Aleister Crowley AND Gerald Gardner have  taken on such serious tones as well
            aspretensions that they may be missing places  where tongues are firmly jutting
            against  cheeks.

             Both men were believers in fleshly  fulfillment, not only as an end in itself  but,
            as in the Tantric Yoga of the East, as a means of spiritual attainment.  A certain
            prudishness has crept into the  practices of postGardnarian Wiccans,  especially in
            America since the 1960s, along  with a certain feminist revisionism. This has
            succeeded to a considerable extent in converting a libertine sex cult into a rather
            staid neopuritanism.

             The original Gardnarian current is still  well enough known and widely enough in
            vogue  (in Britain and Ireland especially) that one  can venture to assert that what
            Gardnerian  Wicca is all about is the same thing Crowley  was attempting with a more
            narrow, more  intellectual constituency in the magickal orders under his direct
            influence.

              These Orders had flourished for some time,  but by the time Crowley ` officially'
            met  Gardner in the 1940s, much of the former's  lifelong efforts had, if not
            totally disintegrated, at least were then operating  at a diminished and diminishing
            level.

              Through his long and fascinating career as  magus and organizer, there is some
            reason to  believe that Crowley periodically may have  wished for, or even attempted
            to create a more populist expression of magickal  religion. The Gnostic Mass, which

                                                                                           1777

          Crowley  wrote fairly early-on, had come since his  death to somewhat fill this
            function through  the OTO-connected Gnostic Catholic Church  (EGC).

              As we shall see momentarily, one of  Crowley's key followers was publishing
            manifestos forecasting the revival of  witchcraft at the same time Gardner was being
            chartered by Crowley to organize an OTO  encampment. The OTO itself, since Crowley's
            time, has taken on a more popular image, and  is  more targeted towards interna-
            tional organizational efforts,  thanks largely to the work under the  Caliphate of
            the late Grady McMurtry. This contrasts sharply with the very internalized  OTO that
            barely survived during the McCarthy  Era, when the late Karl Germer was in charge,
            and the OTO turned inward for two decades.

               The famous Ancient and Mystic Order of the  Rose Cross (AMORC), the highly
            successful  mail-order spiritual fellowship, was an OTO  offspring in Crowley's
            time. It has been  claimed that Kenneth Grant and Aleister  Crowley were discussing
            relatively radical  changes in the Ordo Templi Orientis at approximately the same
            time that Gardner and Crowley were interactive.

             Though Wiccan writers give some lip service  (and, no doubt, some sincere credence)
            to the  notion that the validity of Wiccan ideas  depends not upon its lineage, but
            rather upon  its workability, the suggestion that Wicca is  -- or, at least, started
            out to be,  essentially a late attempt at popularizing the secrets of ritual and
            sexual magick  Crowley promulgated through the OTO and his  writings, seems to evoke
            nervousness, if not  hostility.

              We hear from wiccan writer and leader  Raymond Buckland that one "of the
            suggestions  made is that Aleister Crowley wrote the rituals...but no convincing
            evidence has been  presented to back this assertion and, to my  mind, it seems
            extremely unlikely..." (Gardner, ibid, introduction)  The Wiccan  rituals I have
            seen DO have much of Crowley  in them. Yet, as we shall observe presently,  the
            explanation that `Crowley wrote the  rituals for Gardner' turns out to be somewhat
            in error.  But it is on the right track.

             Doreen Valiente attempts to invoke Crowley's  alleged infirmity at the time of his
            acquaintance with Gardner:

             "It has been stated by Francis King in his  RITUAL MAGIC IN ENGLAND that Aleister
            Crowley  was paid by Gerald Gardner to write the  rituals of Gardner's new witch
            cult...Now,  Gerald Gardner never met Aleister Crowley  until the very last years of
            the latter's  life, when he was a feeble old man living at  a private hotel in
            Hastings, being kept alive  by injections of drugs... If, therefore,  Crowley really
            invented these rituals in their entirety, they must be about the last  thing he ever
            wrote. Was this enfeebled and  practically dying man really capable of such  a tour
            de force?"

              The answer, as Dr. Israel  Regardie's introduction to the posthumous  collection
            of Crowley's late letters, MAGICK  WITHOUT TEARS, implies, would seem to be yes.
            Crowley continued to produce extraordinary  material almost to the end of his life,
            and  much of what I have seen of the "Wiccan  Crowley" is, in any case, of earlier
            origin.

             Gerald Gardner is himself not altogether  silent on the subject.  In WITCHCRAFT
            TODAY (p  47), Gardner asks himself, with what degree  of irony one can only guess
            at, who, in  modern times, could have invented the Wiccan  rituals. "The only man I
            can think of who  could have invented the rites," he offers,  "was the late Aleister
            Crowley....possibly he  borrowed things from the cult writings, or  more likely
            someone may have borrowed expressions from him...."  A few legs may be  being pulled
            here, and perhaps more than a  few.  As a prophet ahead of his time, as a poet  and
            dreamer, Crowley is one of the  outstanding figures of the twentieth (or any)
            century.  As an organizer, he was almost as  much of a disaster as he was at

                                                                                           1778

          managing his  own finances...and personal  life. As I  understand the liberatory
            nature of the  magical path, one would do well to see the  difference between
            Crowley the prophet of  Thelema and Crowley the insolvent and inept administrator.

             Crowley very much lacked the common touch;  Gardner was above all things a
            popularizer.   Both men have been reviled as lecherous  "dirty old men" -- Crowley,
            as a seducer of  women and a homosexual, a drug addict and  `satanist' rolled
            together.

              Gardner was, they would have it, a voyeur, exhibitionist and bondage freak with a
            `penchant for ritual' to borrow a line from THE STORY OF O.  Both were, in reality,
            spiritual libertines, ceremonial magicians  who did not shy away from the awesome
            force of human sexuality and its potential for  spiritual transformation as well as
            physical  gratification.

             I will not say with finality at this point  whether Wicca is an outright invention
            of  these two divine con-men. If so, more power to them, and to those who truly
            follow in  their path. I do know that, around 1945,  Crowley chartered Gardner, an
            initiate of the Ordo  Templi Orientis, giving him license to  organize an OTO
            encampment.

              Shortly thereafter, the public face of  Wicca came into view, and that is what I
            know  of the matter: I presently have in my possession Gardner's certificate of
            license  to organize said OTO camp, signed and sealed  by Aleister Crowley. The
            certificate and its  import are examined in connection with my personal search for
            the original Book of  Shadows in the next section of this  narrative.

              For now, though, let us note in the years  since Crowley licensed Gardner to
            organize a  magical encampment, Wicca has both grown in  popularity and become, to
            my mind, something  far less REAL than either Gardner or Crowley  could have wanted
            or foreseen. Wherever they  came from, the rites and practices which came  from or
            through Gerald Gardner were strong,  and tapped into that archetypal reality, that
            level of consciousness beneath the mask of polite society and conventional wisdom
            which is the function of True Magick.

              At a popular level, this was the Tantric  sex magick of the West. Whether this
            primordial access has been lost to us will depend on the awareness, the awakening or
            lack thereof among practitioners of the near  to middle-near future.  Carried to its
            end  Gardnerian practices, like Crowley's magick,  are not merely exotic; they are,
            in the  truest sense, subversive.

                                                                                           1779

           Practices that WORK are of value, whether  they are two years old or two thousand.
            Practices, myths, institutions and obligations which, on the other hand, may be
            infinitely ancient are of no value at all  UNLESS they work.

                       The Devil, you say

              Before we move on, though, in light of the  furor over real and imagined
            "Satanism" that  has overtaken parts of the popular press in  recent years, I would
            feel a bit remiss in  this account if I did not take momentary note  of that other
            strain of left-handed occult  mythology, Satanism.  Wiccans are correct when they
            say that modern Wicca is not  Satanic, that Satanism is "reverse  Christianity"
            whereas Wicca is a separate, nonChristian religion.

              Still, it should be noted, so much of our  society has been grounded in the
            repressiveness and authoritarian moralism of Christianity that a liberal dose of
            "counterChristianity" is to be expected. The  Pat Robertsons of the world make
            possible the Anton LeVays.  In the long history of  repressive religion, a certain
            fable of  Satanism has arisen. It constitutes a mythos of its own. No doubt,
            misguided `copycat'  fanatics have sometimes misused this mythos, in much the same
            way that Charles Manson  misused the music and culture of the 1960s.

              True occult initiates have always regarded  the Ultimate Reality as beyong all
            names and  description. Named `deities' are, therefore,  largely symbols. "Isis" is
            a symbol of the long-denied female component of deity to some  occultists.  "Pan" or
            "The Horned God" or  "Set" or even "Satan" are symbols of unconscious, repressed
            sexuality. To the  occultist, there is no Devil, no "god of  evil." There is,
            ultimately, only the Ain Sof Aur of the Cabbalah; the limitless light of  which we
            are but a frozen spark. Evil, in  this system, is the mere absence of light.  All
            else is illusion.

             The goal of the occult path of initiation is  BALANCE. In Freemasonry and High
            Magick, the  symbols of the White Pillar and Black Pillar  represent this balance
            between conscious and unconscious forces.

              In Gardnarian Wicca, the Goddess and Horned  God - and the Priestess and Priest,
            represent  that balance. There is nothing, nothing of  pacts with the "Devil" or the
            worship of evil  in any of this; that belongs to misguided  exChristians who have
            been given the absurd  fundamentalist Sunday school notion that one must choose the
            Christian version of God, or  choose the Devil.  Islam, Judaism and even
            Catholicism have at one time or another been  thought "satanic," and occultists have
            merely  played on this bigoted symbolism, not  subscribed to it.

               As we have seen, Wicca since Gardner's  time has been watered down in many of its
            expressions into a kind of mushy white-light `new age' religion, with far less of
            the  strong sexuality characteristic of  Gardnerianism, though, also, sometimes with
            less pretense as well.

               In any event, Satanism has popped up now  and again through much of the history
            of the  Christian Church. The medieval witches were  not likely to have been
            Satanists, as the  Church would have it, but, as we have seen,  neither were they
            likely to have been  "witches" in the Wiccan sense, either.

              The Hellfire Clubs of the eighteenth  century were Satanic, and groups like the
            Process Church of the Final Judgement do, indeed, have Satanic elements in their
            (one  should remember) essentially Christian  theology.

             Aleister Crowley, ever theatrical, was prone  to use Satanic symbolism in much the
            same  way, tongue jutting in cheek, as he was given  to saying that he " sacrificed
            millions of  children each year, " that is, that he  masturbated. Crowley once

                                                                                           1780

          called a press  conference at the foot of the Statue of  Liberty, where he announced
            that he was  burning his British Passport to protest Britain's involvement in World
            War One.  He  tossed an empty envelope into the water. He was dead serious, though,
            about the "Satanism" of Miltonian eternal rebellion, and the "Satanism" of
            fundamentalism's dark fear of sexuality. The Devil, however; the Satanic "god of
            evil" was an absurdity to him, as to all thinking people, and he freely said so.

              The most popular form of  "counterChristianity" to emerge in modern  times,
            though, was Anton Szandor LaVey's San  Francisco-based Church of Satan, founded
            April 30, 1966. LaVey's Church enjoyed an  initial burst of press interest, grew to
            a substantial size, and appeared to maintain  itself during the cultural drought of
            the  1970s.  But LaVey's books, THE SATANIC BIBLE  and THE SATANIC RITUALS, have
            remained in  print for many years, and his ideas seem to  be enjoying a renewal of
            interest, especially  among younger people, punks and heavy metal  fans with a
            death-wish mostly, beginning in  the middle years of the 1980s. By that time  the
            Church of Satan had been largely  succeeded by the Temple of Set. This is pure
            theatre; more in the nature of psychotherapy  than religion.

               It is interesting to note Francis King's  observation that before the Church of
            Satan  began LaVey was involved in an occult group  which included, among others,
            underground  film maker Kenneth Anger, a person well known  in Crowlean circles.  Of
            the rites of the  Church of Satan, King states that "...most of  its teachings and
            magical techniques were  somewhat vulgarized versions of those of  Aleister
            Crowley's Ordo Templi Orientis." (MAN MYTH AND MAGIC, p 3204.) To which we  might
            add that, as with the OTO, the rites of  the Church of Satan are manifestly potent,
            but hardly criminal or murderous.

              LaVey, like Gardner and unlike Crowley,  appears to have "the common touch" --
            perhaps  rather more so than Gardner.

             I determined to trace the Wiccan rumor to  its source. As we shall see, in the very
            year  I "fell" into being a gnostic bishop, I also  fell into the original charters,
            rituals and paraphernalia of Wicca.

                                                                                           1781

                                    THE CHARTER AND THE BOOK

            Being A Radical Revisionist History of the  Origins of the Modern Witch Cult and
            The Book  of Shadows.

                          "It was one of the secret  doctrines of paganism that the Sun was the
            source, not only of light, but of life...The  invasion of classical beliefs by the
            religions of Syria and Egypt which were  principally solar, gradually affected the
            conception of Apollo, and there is a certain  later identification of him with the
            suffering God of Christianity, Free - masonry  and similar cults..."

                                   Aleister Crowley  in  Astrology, 1974

             "...if GBG and Crowley only knew each other  for a short year or two, do you think
            that  would be long enough for them to become such good friends that gifts of
            personal  value would be exchanged several times, and  that GBG would have been able
            to aquire the  vast majority of Crowley's effects after his  death?"

                                   Merlin the Enchanter, personal letter, 1986

             "...On the floor before the altar, he  remembers a sword with a flat cruciform
            brass  hilt, and a well-worn manuscript book of rituals - the hereditary Book of
            Shadows,  which he will have to copy out for himself in  the days to come..."

                                        Stewart Farrar in What Witches Do, 1971

             "Actually I did write a scholarly book about the Craft; its title was Inventing
            Witchcraft. . . But I spent most of the last fifteen years failing to persuade Carl
            Weschcke of Llewellyn or any other publisher that there was a market for it."

                              Aidan A. Kelly, Gnosis, Winter, 1992

              "...the Gardnerian Book of Shadows is one of  the key factors in what has become a
            far  bigger and more significant movement than  Gardner can have envisaged; so
            historical  interest alone would be enough reason for  defining it while first-hand
            evidence is  still available..."

                           Janet and Stewart Farrar in
                            The Witches' Way, 1984

             "It has been alleged that a Book of Shadows  in Crowley's handwriting was formerly
            exhibited in Gerald's Museum of Witchcraft on  the Isle of Man. I can only say I
            never saw  this on either of the two occasions when I  stayed with Gerald and Donna
            Gardner on the  island.  The large, handwritten book depicted  in Witchcraft Today
            is not in Crowley's  handwriting, but Gerald's..."

                                      Doreen Valiente in
                                       Witchcraft for Tomorrow, 1978

                                                                                           1782

           "Aidan Kelly...labels the entire Wiccan  revival `Gardnerian Witchcraft....' The
            reasoning and speculation in Aidan's book are  intricate.  Briefly, his main
            argument  depends on his discovery of one of Gardner's  working notebooks, Ye Book
            of Ye Art Magical,  which is in possession of Ripley  International, Ltd...."

                              Margot Adler in
                             Drawing Down the Moon, 1979

                              PART ONE
                   WAITING FOR THE MAN FROM CANADA

              I was, for the third time in four years,  waiting a bit nervously for the Canadian
            executive with the original Book of Shadows  in the ramshackle office of Ripley's
            Believe  It or Not Museum.

             "They're at the jail," a smiling  secretary-type explained, "but we've called  them
            and they should be back over here to see  you in just a few minutes."

             The jail?  Ah, St. Augustine, Florida. "The  Old Jail,"  was the `nation's oldest
            city's'  second most tasteless tourist trap, complete  with cage-type cells and a
            mock gallows.  For  a moment I allowed myself to play in my head  with the vision of
            Norm Deska, Ripley  Operations Vice President and John Turner,  the General Manager
            of Ripley's local  operation and the guy who'd bought the Gerald  Gardner collection
            from Gardner's niece, Monique Wilson, sitting in the slammer.  But  no, Turner
            apparently had just been showing  Deska the town.  I straightened my suit for the
            fiftieth time, and suppressed  the comment. We  were talking BIG history  here, and
            big bucks, too.  I gulped.  The  original Book of Shadows.  Maybe.

             It had started years before. One of the last  people in America to be a fan of
            carnival  sideshows, I was anxious to take another opportunity to go through the
            almost  archetypally seedy old home that housed the  original Ripley's Museum.

              I had known that Ripley had, in the  nineteen seventies, acquired the Gardner
            stuff, but as far as I knew it was all located at their Tennessee resort museum. I
            think I'd heard they'd closed it down. By  then, the social liberalism of the early
            seventies was over, and witchcraft and  sorcery were no longer in keeping with a
            `family style' museum. It featured a man with  a candle in his head, a Tantric skull
            drinking cup and freak show stuff like that,  but, I mean, witchcraft is sacrile-
            gious, as  we all know.

             So, I was a bit surprised, when I discovered  some of the Gardner stuff - including
            an  important historical document, for sale in  the gift shop, in a case just
            opposite the  little alligators that have "St.Augustine,  Florida - America's Oldest
            City" stickered on  their plastic bellies for the folks back home to use as a
            paper-weight.  The pricetags on  the occult stuff, however, were way out of my
            range.

                                                                                           1783

           Back again, three years later, and I  decided, what the hell, so I asked the
            cashier about the stuff still gathering dust  in the glass case, and it was like I'd
            pushed  some kind of button.

             Out comes Mr. Turner, the manager, who  whisks us off to a store room which is
            filled, FILLED, I tell you, with parts of the Gardner collection, much of it, if not
            "for  sale" as such, at least available for  negotiation. Turner told us about
            acquiring the collection when he was manager of  Ripley's Blackpool operation, how
            it had gone  over well in the U.S. at first, but had lost  popularity and was now
            relegated for the most  part to storage status.

             Visions of sugarplums danced in my head.   There were many treasures here, but the
            biggest plum of all, I thought, was not surprisingly, not to be seen.

             I'd heard all kinds of rumors about the Book  of Shadows over the years, many of
            them  conflicting, all of them intriguing.  Rumor  #1, of course, is that which
            accompanied the  birth (or, depending on how one looked at it,  the revival) of
            modern Wicca, the  contemporary successor of ancient fertility  cults.

             It revolved around elemental rituals, secret  rites of passage and a mythos of
            goddess and  god that seemed attractive to me as a  psychologically valid
            alternative to the  austere, antisexual moralism of Christianity.  The Book of
            Shadows, in this context, was the  `holy book' of Wicca, copied out by hand by  new
            initiates of the cult with a history  stretching back at least to the era of
            witchburnings.

              Rumor number #2, which I had tended to  credit, had it that Gerald Gardner, the
            `father of modern Wicca' had paid Aleister Crowley in his final years to write the
            Book  of Shadows, perhaps whole cloth.  The rumor's  chief exponent was the
            respected historian of  the occult, Francis King.

              Rumor #3 had it that Gardner had written  the Book himself, which others had since
            copied and/or stolen.

             To the contrary, said rumor #4, Gardner's  Museum had contained an old, even
            ancient  copy of the Book of Shadows, proving its antiquity.

             In more recent years modern Wiccans have  tended to put some distance between
            themselves and Gardner, just as Gardner, for complex reasons, tended to distance
            himself  in the early years of Wicca (circa 1944-1954)  from the blatant sexual
            magick of Aleister  Crowley, "the wickedest man in the world" by  some accounts, and
            from Crowley's  organization, the Ordo Templi Orientis. Why  Gardner chose to do
            this is speculative, but  I've got some idea.  But, I'm getting ahead  of myself.

             While Turner showed me a blasphemous cross  shaped from the body of two nude women
            (created for the 18th century infamous "Hellfire Clubs" in England and depicted in
            the MAN MYTH AND MAGIC encyclopedia; I bought it, of course) and a statue of
            Beelzebub from  the dusty Garderian archives, a thought  occurred to me. " You
            know," I suggested, "if  you ever, in all this stuff, happen across a  copy of The
            Book of Shadows in the handwriting of Aleister Crowley, it would be  of considerable
            historical value."

             I understated the case. It would be like  finding The Book of Mormon in Joseph
            Smith's  hand, or finding the original Ten Commandments written not by God Himself,
            but  by Moses, pure and simple. (Better still,  eleven commandments, with a margin
            note, "first draft.")  I didn't really expect anything to come of it, and in the
            months ahead,  it didn't.

                                                                                           1784

           In the meantime, I had managed to acquire  the interesting document I first mistook
            for  Gerald Gardner's (long acknowledged)  initiation certificate into Crowley's
            Thelemic magickal Ordo Templi Orientis.  To  my eventual surprise, I discovered
            that, not  only was this not a simple initiation certificate for the Minerval
            (probationary-lowest) degree, but, to the  contrary, was a license for Gardner to
            begin  his own chapter of the O.T.O., and to  initiate members into the O.T.O.

             In the document, furthermore, Gardner is  referred to as "Prince
            of Jerusalem," that  is, he is acknowledged to be a Fourth Degree
            Perfect Initiate in the Order. This, needless  to say would usually imply years of
            dedicated  training. Though Gardner had claimed Fourth  Degree O.T.O. status as
            early as publication  of High Magic's Aid,(and claimed even higher  status in one
            edition) this runs somewhat  contrary to both generally held Wiccan and contemporary
            O.T.O. orthodox understandings  that the O.T.O. was then fallow in England.

             At the time the document was written, most  maintained, Gardner could have known
            Crowley  for only a brief period, and was not himself deeply involved in the O.T.O.
            The document is  undated but probably was drawn up around  1945.

             As I said, it is understood that no viable  chapter of the O.T.O. was supposed to
            exist  in England at that time; the sole active  chapter was in California, and is
            the direct  antecedent of the contemporary authentic Ordo  Templi Orientis. Karl
            Germer, Crowley's  immediate successor, had barely escaped death  in a Concentartion
            Camp during the War, his  mere association with Crowley being  tantamount to a death
            sentence.

             The German OTO had been largely destroyed by  the Nazis, along with other
            freemasonic  organizations, and Crowley himself was in declining health and power,
            the English OTO  virtually dead.

             The Charter  also displayed other  irregularities of a revealing nature. Though
            the signature and seals are certainly those  of Crowley, the text is in the
            decorative  hand of Gerald Gardner!  The complete text  reads as follows:

              Do what thou wilt shall be the law. We
              Baphomet X Degree Ordo Templi Orientis
              Sovereign Grand Master General of All
              English speaking countries of the Earth
              do hereby authorise our Beloved Son Scire
              (Dr.G,B,Gardner,) Prince of Jerusalem
              to constitute a camp of the Ordo Templi
              Orientis, in the degree Minerval.

              Love is the Law,
                        Love under will.
                                                   o
              Witness my hand and seal   Baphomet X

             Leaving aside the  misquotation from The  Book of the Law, which got by me for some
            months and probably got by Crowley when it was presented to him for signature, the
            document is probably authentic.  It hung for  some time in Gardner's museum,
            possibly giving rise, as we shall see, to the rumor  that Crowley wrote the Book of
            Shadows for  Gardner. According to Doreen Valiente,and to  Col. Lawrence as well,
            the museum's descriptive pamphlet says of this document:

             "The collection includes a Charter granted  by Aleister Crowley to G.B. Gardner
            (the  Director of this Museum) to operate a Lodge of Crowley's fraternity, the Ordo
            Templi  Orientis. (The Director would like to point  out, however, that he has never

                                                                                           1785

          used this Charter and has no intention of doing so,  although to the best of his
            belief he is the  only person in Britain possessing such a Charter from Crowley
            himself; Crowley was a  personal friend of his, and gave him the  Charter because he
            liked him."

             Col. Lawrence ("Merlin the Enchanter"), in a  letter to me dated 6 December, 1986,
            adds  that this appeared in Gardner's booklet, The  Museum of Magic and Witchcraft.
            The  explanation for the curious wording of the  text, taking, as Dr. Gardner does,
            great pains to distance himself from Crowley and  the OTO, may be hinted at in that
            the booklet  suggests that this display in the "new upper  gallery" (page 24) was
            put out at a  relatively late date when, as we shall  discover, Gardner was making
            himself answerable to the demands of the new witch  cult and not the long-dead
            Crowley and (then)  relatively moribund OTO.

             Now, the "my friend Aleister" ploy might  explain the whole thing. Perhaps, as some
            including Ms. Valiente believe, Aleister Crowley was desperate in his last years to
            hand on what he saw as his legacy to someone.  He recklessly handed out his literary
            estate,  perhaps gave contradictory instruction to  various of his remaining few
            devotees (e.g.  Kenneth Grant, Grady McMurtry, Karl Germer),  and may have given
            Gardner an "accelerated advancement" in his order.

             Ms. Valiente, a devoted Wiccan who is also a  dedicated seeker after the historical
            truth,  mentions also the claim made by the late  Gerald Yorke to her that Gardner
            had paid  Crowley a substantial sum for the document.  In a letter to me dated 28th
            August, 1986,  Ms. Valiente tells of a meeting with Yorke  "...in London many years
            ago and mentioned  Gerald's O.T.O. Charter to him, whereon he  told me, `Well, you
            know, Gerald Gardner paid old Crowley about ($1500) or so for that...'  This may or
            may not be correct..." Money or  friendship may explain the Charter. Still,  one
            wonders.

             I have a Thelemic acquaintance  who, having advanced well along the path of
            Kenneth Grant's version of the OTO, went back  to square one with the unquestionably
            authentic Grady McMurtry OTO.  Over a period  of years of substantial effort, he
            made his  way to the IVo `plus' status implied by  Gardner's "Prince of Jerusalem"
            designation  in the charter, and has since gone beyond.

              I am, myself, a Vo member of the OTO,  as well as a chartered initiator, and can
            tell you from experience that becoming a Companion of the Royal Arch of Enoch,
            Perfect  Initiate, Prince of Jerusalem and Chartered  Initiator is a long and
            arduous task.

              Gardner was in the habit, after the public  career of Wicca emerged in the 1950s,
            of  downgrading any Crowleyite associations out  of his past, and, as Janet and
            Stewart Farrar  reveal in The Witches' Way (1984, p3) there  are three distinct
            versions of the Book of  Shadows in Gerald Gardner's handwriting which incorporate
            successively less material from  Crowley's writings, though the last (termed  "Text
            C" and cowritten with Doreen Valiente after 1953) is still heavily influenced by
            Crowley and the OTO.

             Ms. Valiente has recently uncovered a copy  of an old occult magazine contemporary
            with  High Magic's Aid and from the same publisher,  which discusses an ancient
            Indian document  called "The Book of Shadows" but apparently  totally unrelated to
            the Wiccan book of the  same name.  Valiente acknowledges that the earliest text by
            Gardner known to her was  untitled, though she refers to it as a "Book  of Shadows."

             It seems suspicious timing; did Gardner take the title from his publisher's
            magazine? Ms. Valiente observed to me that  the "...eastern Book of Shadows does not
            seem  to have anything to do with witch-craft at  all....is this where old Gerald
            first found the expression "The Book of Shadows" and  adopted it as a more poetical

                                                                                           1786

          name for a  magical manuscript than, say `The Grimoire' or `The Black Book'....I
            don't profess to  know the answer; but I doubt if this is mere  coincidence...."

             The claim is frequently made by those who  wish to `salvage' a preGardnarian source
            of  Wiccan materials that there is a `core' of  `authentic' materials. But, as the
            Farrars'  recently asserted, the portions of the Book  of Shadows "..which changed
            least between  Texts A, B and C were naturally the three initiation rituals; because
            these, above all,  would be the traditional elements which would  have been
            carefully preserved, probably for  centuries...." (emphasis added)

             But what does one mean by "traditional  materials?" The three initiation rites, now
            much-described in print, all smack heavily of  the crypto-freemasonic ritual of the
            Hermetic  Order of the Golden Dawn, the OTO, and the  various esoteric neorosicruci-
            an groups that  abounded in Britain from about 1885 on, and  which were, it is
            widely known, the  fountainhead of much that is associated with  Gardner's friend
            Crowley.

               The Third Degree ritual, perhaps Wicca's  ultimate rite, is, essentially, a
            nonsymbolic  Gnostic Mass, that beautiful, evocative,  erotic and  esoteric ritual
            written and  published by Crowley in the Equinox, after  attending a Russian
            Orthodox Mass in the  early part of this century.  The Gnostic Mass  has had
            far-reaching influence, and it would  appear that the Wiccan Third Degree is one of
            the most blatant examples of that influence.

             Take, for example, this excerpt from what is  perhaps the most intimate, most
            secret and  most sublime moment in the entire repertoire  of Wicca rituals, the
            nonsymbolic (that is,  overtly sexual) Great Rite of the Third  Degree initiation,
            as related by Janet and  Stewart Farrar in The Witches' Way (p.34):

                                                                                           1787

           The Priest continues:
             `O Secret of Secrets, That art hidden in the being of all lives, Not thee do we
            adore, For that which adoreth is also thou. Thou art That, and That am I. [Kiss] I
            am the flame that burns in the heart of  every man, And in the core of every star. I
            am life, and the giver of life. Yet therefore is the knowledge of me the knowledge
            of death. I am alone, the Lord within ourselves, Whose name is Mystery of
            Mysteries.'

             Let us be unambiguous as to the importance  in Wicca of this ritual; as the
            Farrars'put  it (p.31) "Third degree initiation elevates a  witch to the highest of
            the three grades of  the Craft. In a sense,a third-degree witch is  fully
            independent, answerable only to the  Gods and his or her own conscience..." In
            short, in a manner of speaking this is all  that Wicca can offer a devotee.

             With this in mind, observe the following,  from Aleister Crowley's Gnostic Mass,
            first  published in The Equinox about 80 years ago  and routinely performed (albeit
            ,usually in  symbolic form) by me and by many other  Bishops, Priests, Priestesses
            and Deacons  in  the OTO and Ecclesia Gnostica (EGC) today.  The following is
            excerpted from Gems From the  Equinox, p. 372, but is widely available in  published
            form:

             The Priest. O secret of secrets that art  hidden in the being of all that lives,
            not  Thee do we adore, for that which adoreth is also Thou. Thou art That, and That
            am I.   I am the flame that burns in every heart of  man, and in the core of every
            star. I am  Life, and the giver of Life; yet therefore is  the knowledge of me the
            knowledge of death. I  am alone; there is no God where I am.

               So, then, where, apart from the Thelemic  tradition of Crowley and the OTO, is
            the  "traditional material" some Wiccan writers seem to seek with near desperation?
            I am not  trying to be sarcastic in the least, but even   commonplace self -
            references used among  Wiccans today, such as "the Craft" or the  refrain "so mote
            it be"are lifted straight  out of Freemasonry (see, for example,  Duncan's Ritual of
            Freemasonry). And, as  Doreen Valiente notes in her letter to me  mentioned before,
            "...of course old Gerald  was also a member of the Co-Masons, and an ordinary
            Freemason..." as well as an OTO  member.

                              PART TWO
                     THE REAL ORIGIN OF WICCA

             We must dismiss with some respect the  assertion, put forth by Margot Adler and
            others, that "Wicca no longer adheres to the orthodox mythos of the Book of
            Shadows."

              Many, if not most of those who have been  drawn to Wicca in the last three decades
            came  to it under the spell (if I may so term it)  of the legend of ancient Wicca.
            If that  legend is false, then while reformists and  revisionist apologists
            (particularly the  peculiar hybrid spawned in the late sixties  under the name
            "feminist Wicca") may seek  other valid grounds for their practices, we  at least
            owe it to those who have operated  under a misapprehension to explain the truth,
            and let the chips fall where they may.

                                                                                           1788

            I believe there is a core of valid  experience falling under the Wiccan-neopagan
            heading, but that that core is the same essential core that lies at the truths
            exposed by the dreaded boogy-man Aleister  Crowley and the` wicked' pansexualism of
            Crowley's Law of Thelema.  That such roots  would be not just uncomfortable, but
            intolerable to the orthodox traditionalists among the Wiccans, but even more so
            among the  hybrid feminist "wiccans" may indeed be an  understatement.

             Neopaganism, in a now archaic "hippie"  misreading of ecology, mistakes responsible
            stewardship of nature for nature worship. Ancient pagans did not `worship' nature;
            to a  large extent they were afraid of it, as has  been pointed out to me by folk
            practioners.   Their "nature rites" were to propitiate the caprice of the gods, not
            necessarily to honor  them.  The first neopagan revivalists,  Gardner, Crowley and
            Dr. Murray, well understood this.  Neopagan wiccans usually do  not.

             In introducing a "goddess element" into  their theology, Crowley
            and Gardner both  understood the yin/yang, male/female fundamental polarity of the
            universe.   Radical feminist neopagans have taken this  balance and altered it,
            however unintentionally, into a political feminist  agenda, centered around a
            near-monotheistic  worship of the female principle, in a bizarre caricature of
            patriarchal Christianity. Bigotry, I submit, cuts both ways.

              I do not say these things lightly;  I have  seen it happen in my own time. IF this
            be  truth, let truth name its own price.  I was  not sure, until Norm and John got
            back from  the Old Jail.

             A couple of months earlier, scant days after  hearing that I was to become a
            gnostic bishop  and thus an heir to a corner of Crowley's  legacy, I had punched on
            my answering machine, and there was the unexpected voice of  John Turner saying that
            he had located what  seemed to be the original Book of Shadows in  an inventory
            list, locating it at Ripley's  office in Toronto.

             He said he didn't think they would sell it  as an individual item, but he gave me
            the  name of a top official in the Ripley organization, who I promptly contacted.  I
            eventually made a substantial offer for the  book, sight unseen, figuring there was
            (at  the least) a likelihood I'd be able to turn  the story into a book and get my
            money back  out of it, to say nothing of the historical  import.

              But, as I researched the matter, I became  more wary, and confused; Gardner's
            texts "A"  "B" and "C" all seemed to be accounted for.   Possibly, I began to
            suspect, this was either  a duplicate of the "deThelemized" post1954  version with
            segments written by Gardner and  Valiente and copied and recopied (as well as
            distorted) from hand to hand since by Wiccans  the world over.

               Maybe, I mused, Valiente had one copy and  Gardner another, the latter sold to
            Ripley  with the Collection.  Or, perhaps it was the  curious notebook discovered by
            Aidan Kelly in  the Ripley files called Ye Book of Ye Art  Magical, the meaning of
            which was unclear.

             While I was chatting with Ms.Deska,  Norm returned  from his mission, we introduced
            in best  businesslike fashion, and he told me he'd get  the book, whatever it might
            be, from the  vault.

             The vault?! I sat there thinking god knows  what . Recently, I'd gotten a call from
            Toronto, and it seems the Ripley folks wanted me to take a look at what they had. I
            had  made a considerable offer, and at that point  I figured I'd had at least a
            nibble. As it  so happened  Norm would be visiting on a  routine inspection visit,
            so it was arranged  he would bring the manuscript with him.

                                                                                           1789

           Almost from the minute he placed it in front  of me, things began to make some kind
            of  sense.  Clearly, this was Ye Book of Ye Art  Magical.  Just as clearly, it was
            an unusual  piece, written largely in the same hand as  the Crowley Charter- that
            is, the hand of  Gerald Gardner. Of this I became certain, because I had handwriting
            samples of Gardner,  Valiente and Crowley in my possession.  Ms.  Valiente had been
            mindful of this when she  wrote me, on August 8th, 1986:

             I have deliberately chosen to write you in  longhand, rather than send a
            typewritten  reply, so that you will have something by  which to judge the validity
            of the claim you  tell me is being made by the Ripley  organisation to have a copy
            of a "Book of  Shadows" in Gerald Gardner's handwriting and  mine.  If this is..."Ye
            Book of Ye Art Magical,"  ....this is definitely in Gerald Gardner's  handwriting.
            Old Gerald, however, had several  styles of handwriting....I think it is  probable
            that the whole MS. was in fact  written by Gerald, and no other person was
            involved; but of course I may be wrong....

              At first glance it appeared to be a very  old book, and it suggested to me where
            the  rumors that a very old, possibly medieval  Book of Shadows had once been on
            display in  Gardner's Museum had emerged from.

              Any casual onlooker might see Ye Book in  this light, for the cover was indeed
            that of  an old volume, with the original title scratched out crudely on the side
            and a new  title tooled into the leather cover.  The  original was some mundane
            volume, on Asian  knives or something, but the inside pages had  been removed, and a
            kind of notebook --  almost a journal -- had been substituted.

              As far as I could see, no dates appear anywhere in the book.  It is written in
            several different handwriting styles, although, as noted above, Doreen Valiente
            assured me that Gardner was apt to use  several styles.  I had the distinct
            impression this "notebook" had been written  over a considerable period of time,
            perhaps  years, perhaps even decades. It may, indeed, date from his days in the
            1930s when he  linked up with a neorosicrucuian grouping  that could have included
            among its members the legendary Dorothy Clutterbuck, who set  Gardner on the path
            which led to Wicca.

             Thinking on it, what emerges from Ye Book of  Ye Art Magical is a developmental set
            of  ideas.  Much of it is straight out of Crowley, but it is clearly the published
            Crowley, the old magus of the Golden Dawn, the A.A., and the O.T.O.

                                                                                           1790

               Somewhere along the line it hit me that I  was not exactly looking at the
            "original Book  of Shadows" but, perhaps, the outline Gardner  prepared over a long
            period of time, apparently in secret (since Valiente, a relatively early initiate of
            Gardner's, never heard of  it nor saw it, according to her own account,  until
            recent years, about the time Aidan  Kelly unearthed it in the Ripley collection
            long after Gardner's death).

             Dr. Gardner kept many odd notebooks and  scrapbooks that perhaps would reveal much
            about his character and motivations. Turner showed me a Gardner scrapbook in
            Ripley's  store room which was mostly cheesecake  magazine photographs and articles
            about actresses. Probably none are so evocative as Ye Book of Ye Art Magical,
            discovered,it has  been intimated,hidden away in the back of an  old sofa.

              I have the impression it was essentially  unknown in and after Gardner's lifetime,
            and  that by the Summer of 1986 few had seen inside it; I knew of only Kelly and my
            own  party. Perhaps the cover had been seen by  some along the line, accounting for
            the rumor  of a "very old Book of Shadows" in Gardner's  Museum.

              If someone had seen the charter signed by  Crowley ("Baphomet") but written by
            Gerald  Gardner, and had gotten a look, as well, at  Ye Book, they might well have
            concluded that  Crowley had written BOTH, an honest error,  but maybe the source of
            that long-standing  accusation.  There is even a notation in the Ripley catalog
            attributing the manuscript to  Crowley on someone's say-so, but I have no  indica-
            tion Ripley has any other such book.  Finally, if the notebook is a sourcebook of
            any religious system, it is not that of  medieval witchcraft, but the twentieth
            century madness or sanity or both of the  infamous magus Aleister Crowley and the
            Thelemic/Gnostic creed of The Book of the  Law.

              As I sat there I read aloud familiar  quotations or paraphrases from published
            material in the Crowley-Thelemic canon. This  is not the "ancient religion of the
            Wise" but  the modern sayings of " the Beast 666 " as  Crowley was wont to style
            himself.

             But, does any of this invalidate Wicca as an  expression of human spirituality?  It
            depends  on where one is coming from. Certainly, the  foundations of feminist Wicca
            and the modern cult of the goddess are challenged with the  fact that the goddess in
            question may be  Nuit, her manifestation the sworn whore, Our Lady Babalon, the
            Scarlet Woman.  Transform  what you will shall be the whole of history,  but THIS
            makes what Marx did to Hegel look like slavish devotion.

             What Crowley himself said of this kind of witchcraft is not merely instructive, but
            an  afront to the conceits of an era.

              "The belief in witchcraft," he observed, "  was not all superstition; its
            psychological  roots were sound. Women who are thwarted in  their natural instincts
            turn inevitably to  all kinds of malignant mischief, from slander  to domestic
            destruction..."

                                                                                           1791

           For the rest of us, those who neither worship nor are disdainful of the man who
            made sexuality a god or, at least, acknowledged it as such, experience must be  its
            own teacher. If Wicca is a sort of errant  Minerval Camp of the OTO, gone far astray
            and far afield since the days Crowley gave Gardner a charter he "didn't use" but
            seemed  to value, and a whole range of rituals and imagery that assault the senses
            at their most  literally fundamental level; if this is true  or sort of true, maybe
            its time  history be owned up to. Mythos has its place  and role, but so, too, does
            reality.

                             PART THREE
                     WICCA AS AN OTO ENCAMPMENT

             The question of intent looms large in the  background of this inquiry.  If I had to
            guess, I would venture that Gerald Gardner did, in fact, invent Wicca more or less
            whole  cloth, to be a popularized version of the  OTO.  Crowley, or his successor
            Karl Germer,  who  also knew Dr. Gardner, likely set "old  Gerald" on what they
            intended to be a  Thelemic path, aimed at reestablishing at  least a basic OTO
            encampment in England.

             Aiden Kelly's research work on all this is most impressive, but at rock bottom I
            can't help feeling he still wants to salvage something original in Wicca. In a way,
            there is some justification for this; the Wicca of Gerald Gardner, OTO initiate and
            advocate of sexual magick produced a folksy, easier version of the OTO, but by the
            middle nineteen fifties some of his early "followers" not only created a revisionist
            Wicca with relatively little of the Thelemic original intact, but convinced Gardner
            to go along with the changes.

              It is also possible, but yet unproven, that, upon expelling Kenneth Grant from the
            OTO in England, Germer, in the early 1950s,  summoned Gardner to America to
            interview him  as a candidate for leading the British OTO.  Gardner, it is
            confirmed, came to America,  but by then Wicca, and Dr. Gardner had begun to take
            their own, watered-down course. Today most Wiccans have no idea of their origins.

              Let me close this section by quoting two interesting tidbits for your consider-
            ation.

              First consider Doreen Valiente's observation to me concerning "the Parsons
            connection". I quote from her letter abovementioned, one of several she was kind
            enough to send me in 1986 in connection with  my research into this matter.

                                                                                           1792

           ...I did know about the existence of the  O.T.O. Chapter in California at the time
            of  Crowley's death, because I believe his ashes  were sent over to them. He was
            cremated here  in Brighton, you know, much to the scandal of  the local authorities,
            who objected to the  `pagan funeral service.' If you are referring to the group of
            which Jack Parsons was a  member (along with the egregious Mr. L. Ron  Hubbard),
            then there is another curious little point to which I must draw your  attention. I
            have a remarkable little book by  Jack Parsons called MAGICK, GNOSTICISM AND  THE
            WITCHCRAFT.  It is unfortunately undated,  but Parsons died in 1952.  The section on
            witchcraft is particularly
            interesting because it looks forward to a revival of witchcraft as the Old
            Religion....I find this  very thought provoking.  Did Parsons write this around the
            time that Crowley was getting together with Gardner and perhaps  communicated with
            the California group to  tell them about it?

             We must remember that Ms. Valiente was a  close associate of Gardner and is a
            dedicated  and active Wiccan. She, of course, has her  own interpretation of these
            matters. The OTO recently reprinted the Parsons "witchcraft" essays in Freedom is a
            Two Edged Sword , a postumous collection of his writings. It does indeed seem that
            Gardner and Parsons were both on the same wave-length at about the same time.

             The other matter of note is the question of the length of Gardner's association
            with the  OTO and with Crowley personally. My informant  Col. Lawrence, tells me
            that he has in his possession a cigarette case which once belonged to Aleister
            Crowley. Inside is a note in Crowley's hand that says  simply: `gift of GBG, 1936,
            A. Crowley'."
                    (Personal letter, 6 December, 1986)

              The inscription could be a mistake, it could mean 1946, the period of the Charter.
             But, as Ms. Valiente put it in a letter to me  of 8th December, 1986:

            If your friend is right, then it would mean  that old Gerald actually went through a
            charade of pretending to Arnold Crowther that  Arnold was introducing him to Crowley
            for the  first time - a charade which Crowley for some  reason was willing to go
            along with.  Why? I  can't see the point of such a pretence; but  then occultists
            sometimes do devious  things...

             Crowley may have played out a similar scene with G.I. Gurdjieff, the other
            enlightened merry prankster of the first half of the twentieth century.

             Gnosticism and Wicca, the subjects of Jack  Parsons' essays, republished by the OTO
            and  Falcon Press in 1990, are the two most successful expressions to date of
            Crowley's  dream of a popular solar-phallic religion.   Maybe I'm wrong, but I think
            Aleister and  Gerald may have cooked Wicca up.

             If Wicca is the OTO's prodigal daughter in  fact, authorized directly by Crowley,
            how  should Wiccans now relate to this? How should Crowley's successors and heirs in
            the OTO deal with it?

                                                                                           1793

           Then too, what are we to make of and infer  about all this business of a popular
            Thelemic-Gnostic religion?  Were Crowley, Parsons, Gardner and others trying to do
            something of note with regard to actualizing  a New Aeon here which bears scrutiny?
            Or is  this mere speculation, and of little  significance for the Great Work today?

             If the Charter Crowley issued Gardner is,  indeed, the authority upon which Wicca
            has  been built for half a century, then it is perhaps no coincidence that I
            acquired that  Charter in the same year I was consecrated a  Bishop of the Gnostic
            Catholic Church. Further, it was literally days after my long  search for the
            original of Gardner's BOOK OF  SHADOWS ended in success that the Holy Synod  of T
            Michael Bertiaux's Gnostic Church  unanimously elected me a Missionary Bishop,  on
            August 29, 1986.

             Sometimes, I muse, the Inner Order revoked  Wicca's charter in 1986,placing it in
            my  hands. Since I hold it in trust for the OTO,  perhaps Wicca has, in symbolic
            form, returned  home at last. It remains for the Wiccans to,  literally (since the
            charter hangs in my  temple space), to read the handwriting on the  wall.

             " Witchcraft always has a hard time, until it becomes
            established and changes its name."  - Charles Fort

                                                                                           1794

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Paganism at the Crossroads

by Skytoucher

These are tricky and dangerous times. Paganism has grown in size tothe point where we no longer enjoy the luxury of obscurity. We nowface a choice that all initiatory paths face at some time in theirdevelopment: Whether to remain a viable initiatory path, and if sounder what circumstances; or to devolve into a mere religion.

I'd better backtrack--some readers may not understand what aninitiatory path is, or how it differs from a religion. Others maythink paganism is a religion already, and wonder what I mean bysuggesting it is or could be something else.

A defense often used against fundamentalist Christians and others whoattack paganism on a religious basis is to say, "We are not like you,only different in a few not-so-important ways. We are a religion, likeyou, another belief system, harmless, ordinary. We worship the Earth,the Goddess, the same way you worship your abstract God. You shouldextend tolerance to us for the same reason you extend it to Muslims orBuddhists or Catholics or Jews. When you single us as something weird,you are exhibiting hysterical paranoia." It's an effective defense,but somewhat disingenuous.

We are different. We aren't just a religion. We are at present, and inmy view we should try to remain, a path of initiation. It may beinevitable that a religion grow up around us. It may even be desirableto employ such a religion as a cloak, or a doorway, to both. But aPagan religion is also a threat to the Pagan path of initiation. Weneed to ensure that the growth, if it occurs, is that of a tree from aseed, not of a pearl from a grain of sand.

A tree produces more seeds.A pearl only hides the sand tosave the oyster from discomfort.

What is an initiatory path? And what, then, is initiation? We touchhere upon a word badly misunderstood by many Pagans. Initiation is onething; an initiation ritual is another. A person is not an initiate,in the sense I mean here, just because he or she has passed through aninitiation ritual. Initiation is a personal experience in which onebecomes aware of mysteries--realities that were previously hidden, thatcannot be communicated by one person to another in words or symbols,that must be experienced directly, firsthand. This last point iscrucial. One finds "mysteries" communicated in coven initiations oreven at festivals, but these are only hidden meanings of symbols andtools used in the Craft, or of stories told about the Gods. The factthat they can be communicated makes them not true mysteries, onlysecrets.

A body of teaching, practice and ritual that facilitates initiation isan initiatory path. Most religions start out as paths of initiation.Religion tends to be conservative. Initiation, however, is alwaysrevolutionary.

Initiation transforms a person's life, bringing inner peace, greaterinsight into the workings of fate, and awareness of the connectionslinking all things, as well as magical power. If it were a commonplaceevent, if people went through initiation as surely as they go throughpuberty, we would have a far different and better world.

Even if the circle of initiates included a significant minority of thepopulation, the magical effect of such a number of altered minds onthe world would be profound and positive. Of course, this very factmeans that initiatory paths will be opposed by those interests, bothhuman and non-human, that are opposed to positive change. Theopposition is not really a conspiracy; it seems more than an automaticreaction, a law of nature.

Initiation is not an instantaneous event, but one that occurs throughyears of effort and devotion. It seems likely that there is no end tothe process, and that the idea of there being a "fully enlightenedbeing" is a peculiar Oriental fantasy. There are times, it is true,when revelation comes in a flash like lightning, but such moments areexclamation marks punctuating a story that unfolds chapter by chapter.

Many tools and methods for achieving initiation have evolved over theages. Some are intellectual, aiming to expand consciousness throughthought: Vedanta and the Qabala come to mind as among the mostimpressive. Others are ritual or devotional, such as Bhakti Yoga,chanting the names of the Gods, drawing down the Moon, the meditationsof the monastics. Some are also physical: Hatha Yoga, Sufi dancing,some forms of the martial arts. Some aim at expanding consciousnessdirectly by stretching it to its limits: meditation, Raja Yoga, guidedvisualization, vision quests. Then there is sex magic, drugs,drumming, austerities, the use of talismans, self-discipline, and soon. Most of these techniques evolved outside a pagan context, but theyare amenable to incorporation in a pagan framework. Initiationrituals, of course, are another method, but they are seldom sufficientby themselves.

Initiates can be found in the context of any religion, including thoseleast similar to Neopaganism. St. Francis of Assisi was an initiate,and many a Sufi and Qabalist, Buddhist and Yogi, Taoist and shaman. Amodern Neopagan initiate has far more in common with them than with anilliterate, superstitious pagan of the Roman Empire, gobbling theflesh of sacrificed animals while contemplating how to backstab hiscompetitors. All initiates of all paths have a common heart; it isreligions that circle the periphery of the sacred that differ.

But, while Christian, Jewish, and Muslim initiates do exist, theestablished religions don't make it easy. For every illuminatedCatholic saint, there are hundreds of burned heretics. Indeed, manypost-Constantinian saints escaped burning themselves only by miraclesgreater than those for which they were canonized. Burning is passenowadays, but condemnation for heresy is not, and thrives as well inmost Protestant denominations. So bound about with the fetters offaith is the Christian that initiation is virtually impossible, exceptfor their boldest and best minds.

This is no accident.

The tragedy of Christianity is that it began so well and decayed soquickly into such a parody of its beginnings. This is a recurringphenomenon. Again and again, the initiatory message has presenteditself in some new form and met with some success, only to be hiddenin a maze of illusion, crusted over with barriers and restrictions.There are always counterattacks from outside the new path, fromestablished religions, but the truly effective counterattacks alsocome from within, so that what began as a bright new hope becomes amere religion. The priests, the figures in authority, forge aninstrument for the furtherance of their own authority, to whichgenuine initiation is a serious threat. The initiatory impulse iscarefully bled into harmless channels, and all magic outside thosechannels is ruthlessly suppressed.

There is a great deal of magic in Christian monastic orders, and morestill in Hindu and Buddhist ashrams, or wielded by wandering saddhus.But many of these illuminated souls, both Western and Eastern, aresworn to poverty, chastity and humility. Many do not reproduce,ensuring that, if there is a genetic component to magic, it will beweakened by removing its best practitioners from the gene pool. Too,in renouncing the world, they ensure that their spiritual insight willplay a small role shaping events. In contrast, a few secret initiatorypaths remain active and true to their original mission. These paths,which include Hermeticism, the Qabala, surviving shamanic traditions,and a few branches of Sufism, have made themselves nonthreatening in adifferent way. They continue to live in the world and to learn andteach practical as well as spiritual magic, but in such tiny numbersand in so furtive a fashion that they hold little promise of genuinelarge-scale transformation. There is not really anything wrong withthis; such secret orders have acted over the centuries to preserve theMysteries, not to spread them. Without them, efforts to break thechains on a large scale would be to no avail. But Paganism isdifferent.

Neopaganism is unique--at this time, though not historically--in that itis a genuine initiatory path that has grown large. Moreover, in itsdiversity and flexibility, its protean and progressive nature, itpromises to incorporate all the virtues of the other surviving paths.It may not be the most advanced, the most powerful, or the mostaesthetically refined, but these characteristics can all be absorbedfrom the smaller paths that possess them, for Paganism is anall-gobbling magical amoeba, sucking up the myths, methods, andknowledge of every other path in existence. Once again, an initiatorypath threatens to break out and make some changes in reality.

On schedule, opposition has begun to arise.

As always, some of the opposition is from the outside, but I don'tthink we need to be concerned about that. A strain of paranoia isbuilt into our origin myths and traditions, and is always a greaterdanger than the persecution we fear. The external opposition hasseldom been very effective against any path. Some right-wingChristians are beginning to engage in Witch-hunting of a relativelygenteel sort, mostly involving propaganda. However, propaganda islegitimate (they have a right to express their opinions about what wedo, as we have the right to speak in counterpoint). There may be moreserious difficulties, even occasional violence, but the Burning Timesare gone for good, barring a complete collapse of civilization. Wehave more important things to worry about within our own ranks.

The rapid increase in our numbers in the last few decades means thereare many newcomers. Newcomers are ripe for exploitation, bothmonetarily and politically, and both have begun to occur. The firstfills me with amusement and outrage. The second is more alarming.

There seems to be a growing desire in some quarters to commercializeNeopaganism and profit from it. That's only natural, but when crystalathames go for $1,400 and classes are taught in return for a pledge ofa percentage of the students' income in perpetuity, somebody isgetting fleeced. This is bad enough, but not nearly as bad as whatmight happen in reaction. Better a crowd of poorer and wiser novices,the hucksters filling the role of the Dweller on the Threshold, than aPaganism reduced from a path of initiation to a mere religion, itsbright promise gone dull, as have so many others.

The seeds of this development lie chiefly in individuals we might callPagan politicians, and in our response to them. They may not be highinitiates or powerful magicians, but they are skillful at organizing;they like to strike poses in public, and they know how to work themedia.

Sometimes they appear on television to say, "This is what Paganism is.This is what Witchcraft is ... ," self-appointed spokespersons for theentire Pagan community. Their power over the Craft may be small, butit could easily grow as the Craft grows, as they sink their hooks intomore and more beginners.

An experienced initiate is unlikely to be moved by a picture ontelevision, or a story in the newspaper. It is otherwise for a novice.When first appraising something, it is the surface one sees. And thereare two dangers in this trend:

	  1. Insightful, intuitive, independent people--the kind who would make  good Witches--may be turned off by the media spectacle. (Analogy:  What is your reaction to the words, "new age"?)
	
	  2. Those who are not repelled may develop a kind of mundane  "Neopaganism," a mere religion, based as other religions are on  faith, dogma, and prescribed observances, conservative (in the sense  of resisting progress, not of voting Republican) and  anti-initiatory. There may be points in common between it and us  (such as an environmental ethic or "worship" [how I despise that  word!] of a Goddess), as a baboon might wear a tuxedo, but the heart  and soul would be gone. Anyone who sought initiation would have to  pass the gauntlet of this other paganism first and then unlearn this  religion to approach the new path. Few could be expected to do so.
	
	It is important to recognize these politicos for what they are. Theyare our would-be clergy who, like Christian priests, Muslim mullah andJewish rabbis, would be religious leaders but, with rare exceptions,no initiates. Their authority would derive from knowledge of accepteddoctrines and from political acumen, rather than spiritual awareness.Pagan pontiff pretenders are not necessarily malevolent, but they donot comprehend the purpose of initiation or the fundamental ways inwhich Paganism differs, not just from this or that religion, from allreligions. Consequently, they do not understand that priests,ministers, rabbis, and so forth are not good role models for Paganspiritual leaders, even if allowances are made for differing valuesystems. Paganism, as currently practiced, is not simply a differentreligion, but a different category of thing altogether.

The bishops who created the Catholic Church were not particularly evilmen. But they were misguided, and the result of their labor wasdisastrous. Yet some movement on this road is inevitable. It is thefruit of growth, a sign that a path of initiation has matured into aserious threat to the status quo. It represents a counterattack by theforces of inertia.

Let's not be unduly alarmist. We are not in immediate danger, but theclouds can be seen on the horizon, and we need to prepare ourselves,and consider whether anything can be done to avoid the usual fate ofan initiatory path at the crossroads. All our predecessors, onreaching this juncture, have taken the wrong turning. But we haveadvantages former initiatory paths lacked. That no one has succeededup to now is not so imposing an an obstacle as it might seem.

One of our advantages is the First Amendment to the United StatesConstitution and similar provisions, in fact and tradition if not law,guaranteeing religious liberty in all Western democracies. It isliterally impossible for a Pagan Catholic Church, even if one comesinto existence, to exile or execute dissident Pagans, as was done todissident Christians after the council of Nicaea. It is unlikely thatany pagan organization, or that of any other religion, could get amodern Western government to do its dirty work to any significantdegree. Overt persecution is reduced from a terror to a nuisance.That's no small achievement.

Another advantage is modern information technology. Communication ofideas is now so easy, and suppression of them so difficult, that tocontain, channel, or eliminate the initiatory message will be harderthan ever before, and may be impossible. Of course, the downside ofthis development is the proliferation of blatant nonsense. But I thinkthat is an acceptable price. Better the truth be heard whisperingthrough shouted lies and bellowed folly than that it not be heard atall.

The third, most subtle, and possibly the greatest advantage we haveover our predecessors is science. By science I do not mean anyparticular bit of knowledge that has been uncovered by scientists,although all that is useful as well. I mean the attitudes of science.I mean the methods of science. Above all, I mean the vision ofscience. Thanks to science, we no longer think of all knowledge asbeing handed down to us from the past. Thanks to science, we canconsider magic not only in its sacred and spiritual and aestheticdimensions--though these are certainly important--but in its technicaldimensions as well, and seek the laws and principles that underpinmagic, analogous to the laws of physics that underpin technology.

And best of all--thanks to science--we are not limited to what we knowtoday. We understand that even our best picture of reality is only anapproximation, that we will have a better picture tomorrow. This giftpromises to upset the creeping authoritarianism that has ruined somany paths of initiation and created so many religions.

These are potent advantages. I believe they allow us the possibilityof success. But not the certainty. As we approach the crossroads,there are a number of things that need doing. Some of these steps aresimply a matter of keeping our attitudes in the right places. Othersinvolve research, development, and artistic creation. Others stillinvolve magical tasks.

We need to understand that modern Paganism, though built on the past,is not limited by it, that we are capable of improving on ourancestors' wisdom--even to the extent that we can make sure that theirwisdom is not just a product of our own romantic imagination, which inlarge measure it is. We need to recognize, once and for all (and sayso), that our myths of origin are just that--myths. Wicca is not asurvival from the pre-Christian past, but an eclectic/creativeconstruct meant to imitate what such a survival should ideally be. Itsresemblance, and that of Neopaganism in general, to ancient paganismin any of its multitude of forms is slight and ultimately beside thepoint.

We need to make these changes of mindset because they will allow us totake the next step, which is to expand Paganism, as a path ofinitiation, to its potential. We cannot do that as long as we arelocked into an old model--real or romanticized. The initiatory paths ofthe past have failed. Therefore, we need something better than whathas gone before. We can take the essentials of Neopaganism, the broadstrokes of its mythology and ritual, as a starting point, but we mustgo beyond that start.

First, we need to penetrate beneath the level of religious symbolismto what might be called the physics of magic, the nuts and bolts andlaws of nature that account for what magic does and is. Next to theinitiatory experience itself, which can never be communicated orreplaced by anything--that point cannot be emphasized too much or toooften--the physics of magic would be the deepest level ofunderstanding, accounting for all forms of symbolic knowledge.

Secondly, we need to improve our tool chest of spiritual methods. Muchof the work has already been done by initiates outside Paganism. Allwe have to do is translate it and incorporate it within our ownframework. At the same time, an expanded and improved body of poeticritual would be useful.

These things have already begun to happen, but the pace should beaccelerated. A common recognition of both the possibility and the needwould be a valid step. We must acknowledge that yoga can meditate usinto a corner, that the Qabala theorizes rings around us, and that anygood shamanic lineage works magic to put us to shame. We must alsoinsist that Paganism has advantages over these that should not besurrendered, and work to incorporate what other paths can teach usinto our own framework.

These accomplishments would serve to strengthen and fortify theinitiatory path of Paganism. It will need all the strength it can getif it is to resist turning into a religion. But there are other thingsthat need doing as well, on both the communicative and magical fronts.

Those of us with active pens can communicate the idea of an initiatorypath that lies within the mythical and ritual structure of the Paganreligion. There is, at present, no established Pagan doctrine ordogma, no established Pagan clergy, and no established Pagan pantheon,and this also must be made clear.

The magical side of the battle may be the most important one. Here,the guiding principle should be a clear visualization of what we wantPaganism to be. Should exoteric Pagan religions grow up around theinitiatory core, then, ideally, we would want the priests orpriestesses of this religion to be initiates. But this may not bepracticable. First, many of us are unsuited for (or uninterested in)the role of ministering to those who are unready for initiation.Second, there may be too many newcomers to Paganism (by some estimatesthe fastest-growing religion in North America) and too few initiates.

I believe we could agree on two goals. A viable and visible initiatorytradition must be maintained within the religion, and no exotericpriesthood must be allowed to gain preeminence over the path. To thoseends, then, the following magical workings are suggested.

Weave the Net: There is a tenuous telepathic link among all initiates.This can be invoked as part of the opening of any major magical work,which will strengthen both the work and the net. Some covens andindividuals already do this. Reach out the heart's fiery hand and feelthe love of one another, both within the coven and beyond it, settingaside the quarrels of the mind, poles of a tipi each supporting each,moving faster and faster circles made of love. In this way, asynergistic entity, a collective consciousness, may be generated,incorporating all our diversity--yet stronger than any of us alone.This consciousness can be invoked like any deity, and can be a guideand an empowerment. We can give it names; there will be private namesknown to individual covens or solitaries, but among us all the name isLove.

Shine like a Beacon: Another working, which I feel is appropriate to aFull Moon ritual, is one to avoid the light-under-a-bushel syndrome,to illuminate all minds equipped with eyes to see. The metaphor of alighthouse beacon seems appropriate; we can visualize this lightshining brightly, overpowering any attempt to hide it, so that truthcannot be hidden from those able to understand it, initiation cannotbe denied to those capable of attaining it.

Let a Hundred Flowers Bloom: Or, divide and rule. Assume that amundane Paganism must arise; above all we must not allow any one sector denomination of the Pagan religion to achieve preeminence over theothers. It doesn't matter how much we like or dislike what the leadersof this or that sect are saying. Any Pagan doctrine will always bewrong, even if it's right, because initiation cannot be conveyed inwords or symbols. We can, through our magic, encourage diversity andcreativity in the ranks of newcomers and non-initiate leaders,preferring chaos to conformity, and subtly bend the path of discourseso that it leads towards initiation rather than away from it. We mustavoid the temptation to encourage a unified, strong Paganism, and thattemptation will arise! A fractious, splintered, disorganized, andconfusingly multi-headed Paganism may be somewhat embarrassing when itappears on network news or in Time magazine. But if the initiatorytradition is clearly visible within, we will be far better served bychaos than by an order that serves its own purposes and not ours.

I believe--certainly, I hope--that these steps can preserve the Neopaganpath of initiation, prevent its burial under the mantle of religion,and permit what has never before happened: genuine, large-scale,beyond-the-point-of-no-return breakout of the Mysteries, leading tothe transformation of human culture and this planet--assuming, ofcourse, that civilization survives the crisis of the coming years.

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                                   Witches Rede of Chivalry

            Magical Rites from the Crystal Well, Ed Fitch and Janine Renee, 1987, Llewellyn
            Publications.

            Insofar as the Craft of the Wise is the most ancient and most honorable creed of
            humankind, it behooves all who are Witches to act in ways that give respect to the
            Old Gods, to their sisters and brothers of the Craft, and to themselves.

             Therefore, be it noted that:

            1.  Chivalry is a high code of honor which is of most ancient Pagan origin, and must
            be lived by all who follow the old ways.

            2.  It must be kenned that thoughts and intent put forth on this Middle Earth will
            wax strong in other worlds beyond and return... bringing into creation, on this
            world, that which had been sent forth.  Thus one should exercise discipline, for "as
            ye plant, so shall ye harvest."

            3.  It is only by preparing our minds to be as Gods that we can ultimately attain
            godhead.

            4.  "This above all... to thine own self be true..."

            5.  A Witch's word must have the validity of a signed and witnessed oath.  Thus,
            give thy word sparingly, but adhere to it like iron.

            6.  Refrain from speaking ill of others, for not all truths of the
            matter may be known.

            7.  Pass not unverified words about another, for hearsay is, in large
            part, a thing of falsehoods.

            8.  Be thou honest with others, and have them know that honesty is
            likewise expected of them.

            9.  The fury of the moment plays folly with the truth; to keep one's
            head is a virtue.

            10. Contemplate always the consequences of thine acts upon others.
            Strive not to do harm.

            11. Diverse covens may well have diverse views of love between members
            and with others. When a coven, clan, or grove is visited or joined, one should
            discern quietly their practices, and abide thereby.

            12. Dignity, a gracious manner, and a good humor are much to be admired.

            13. As a Witch, thou has power, and thy powers wax strongly as wisdom
            increases. Therefore, exercise discretion in the use thereof.

            14. Courage and honor endure forever. Their echoes remain when the
            mountains have crumbled to dust.

            15. Pledge friendship and fealty to those who so warrant. Strengthen
            others of the Brethren and they shall strengthen thee.

            16. Thou shalt not reveal the secrets of another Witch or Coven. Others have labored
            long and hard for them, and cherish them as treasures.

                                                                                           1804

          17. Though there may be differences among those of the Old Ways, those
            who are once-born must see nothing, and must hear nothing.

            18. Those who follow the mysteries should be above reproach in the eyes of the
            world.

            19. The laws of the land should be obeyed whenever possible and within
            reason, for in the main they have been chosen with wisdom.

            20. Have pride in thyself and seek perfection in body and in mind. For
            the Lady has said, "How canst thou honor another unless thou give honor to thyself
            first?"

            21. Those who seek the Mysteries should consider themselves the select
            of the Gods, for it is they would lead the race of humankind to the highest of
            thrones and beyond the very stars.

                                                                                           1805

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                                T H E   A U T O N O M A T R I X
                                         Nascent Manifesto of 930111

            :: Symbolism & Design ::

            The name AutonomatriX is derived from the words autonomy and matrix to
            represent a self-directed and self-governing repository of information.  The emblem
            of the Auto-nomatriX is a circular blade with eight teeth providing a background to
            t he glyph of Eris turned on its side.

            The AutonomatriX is a networking chaos magic guild of those striving to discover and
            rejuvenate magical ideas and technical skills with success as the only key to
            validation. We do not discriminate on
            the basis of lifestyle, gender, affiliation, race, or sexuality. We seek to interact
            with creative magicians who are pushing boundaries instead of being trapped by them.
            We are a guild composed of working craftspeople, whereas an order/lodg e/clique is
            generally an exclusive
            membership of supplicants.

            The time of centralized info-banks is at an end; the nature of "classified" or
            "secret" information is that it is more often limiting than useful to the collector,
            and only profitable to the banker
            of such media.  Hierarchical structures are unnecessary and undesired; checks and
            balances regarding membership are determined by an individual's interaction with
            the rest of the group rather than personal prejudices or acceptance for any member
            by any other member.  The principles "sink or swim" and "(inter)action equals life"
            are applicable to this magical guild, as in any network.

            :: Access to the AutonomatriX ::

            When a candidate has made intentional contact with a member of the AutonomatriX
            (called the "AX"), that member sponsors the candidate hirself and provides all
            pertinent information about that candidat
            e to another member as soon as is possible for co-sponsorship. Alternatively, if for
            any reason the member chooses not to sponsor the candidate after the initial
            inquiry, that member must send the
            information to two other members, one of whom is the member nearest to the
            candidate's geographic locale.  Ideally, the two sponsors would be geographically
            separated from one another.  All inquirers will be provided with the current AX
            manifesto by any member who accepts sponsorship of that candidate at the onset of
            their relationship. The suggested sponsorship period is three months, at the end of
            which the co-sponsors mutually decide upon whether or not initiation should take
            place.

            The sponsored candidate is requested to provide information regarding any personal
            magical work done in a journal or magical record.  The candidate may in turn be
            given any part of the Corpus Fecundi other than the Contacts Listing (see below)
            that the sponsors deem appropriate at any time. Initiation may be performed by one
            or both of the sponsors and/or an y other members of the AX with the consent of the
            sponsors. The candidate must provide a record of a magical working whi
            ch has resulted in mani-festation of the intent at least two times, and design a
            self-initiation ritual.  All initiation s must be performed in person.  At the
            climax of the initiation, the new member
            is handed the current Contacts Listing ( on a scroll) and the remainder of the
            Corpus Fecundi.

            :: The Corpus Fecundi ::

                                                                                           1813

          The Corpus Fecundi comprises a record of research, technical experimentation and
            ritual methods that have arisen since the emergence of this guild of Chaos.  The
            entirety of this information is provided only after a period of sponsorship
            resulting in initiation and excludes non-req uested information of a political or
            genealogical nature.

            It is the personal responsibility of each member of the AX to update their copy of
            the Corpus Fecundi as new information becomes available.  An active member of the AX
            is any person who is on the Contacts Listing. All information for inclus ion into
            the Corpus Fecundi is
            transferred throughout the network on at least a quarterly basis.

            The Corpus Fecundi consists of three parts, as follows:

            The first part is the "Contacts Listing," which includes all participants in the AX.
            All are listed by their appellation (any titles may be chosen), mailing address,
            Working Group and/or Project involvement information, and a brief biography (bio) of
            personal interests, researches, requests for information on any topic, etc.  To
            remain on the Contacts Listing each member is responsible for making their mem-
            bership known by interaction with other members. If for any reason this cannot be
            done, membership requires that the current AX curators are notified of continued
            participation in the net-work by a work record semi-annually.

            The second part is an "Index" of all works currently making up the Corpus Fecundi.
            All members are responsible for ensuring that their copy is complete via this Index.
            The author of each item will be
            listed here, rather than on the items themselves.

            :: The Curators ::

            The issuance of Contacts Listings and Indexes are provided by the AutonomatriX
            curators, who ensure that each display the name and emblem of the AX upon them. Two
            curators are randomly chosen on June
            27th of each year from volunteers to update and maintain securely the hard-copies
            and electronic copies of all material in the Corpus Fecundi. The Corpus Fecundi is
            maintained in its entirety in both formats at all times.  Any individual in the
            network may assume these responsibilities, although no curator may have successive
            terms of office.

            :: Working Groups ::

            Each member of the AX is encouraged to form autonomous Working Groups.  All WGs may
            be designated by whatever name (Coven, Project, Team, Clan, Temple, Group, Cabal,
            Tribe, etc.) deemed appropriate by those directly involved. A Working Group is
            composed of at least two active me mbers of the network and as many nonmembers as
            desired by them.

                                                                                           1814

          Each Working Group is inaugurated by the generation of its own unique
            manifesto, accepted by all participating in that WG. It must be distributed by the
            AX members of that group to all on the current Contacts Listing. This particular
            manifesto should be made as detailed as possible, to outline the WG's objectives and
            intent, protocol, any offices assumed within the WG's internal structure, and
            whatever else the WG decides upon.  Accompanying the manifesto should be each
            participant's signature (of their chosen appellation), mailing address, and bio. The
            AX will in no way interfere in matters of any Working Group's internal structure or
            protocol, with the fullest intention being to keep regulation to a minimum in
            regards to the network's guild structure.

            Each WG is encouraged to access any form of media available for wider
            distribution of ideas and material, and the AX pro vides encouragement and/or
            assistance to members who have material suitable for this purpose.

            :: Projects ::

            Projects or Operations which include any member of the AX within or without one's
            Working Group are to be listed in the Contacts List.  An "Operation" is usefully
            described as an extended working for a specific goal carried out by two or mo re
            members of the guild regardless of WG affiliation.

            :: Main Contact Points ::

            It is recommended that each WG and Operation designate a Main Contact Point (or MCP)
            elected by the members in that Working Group, for response to inquiries and
            distribution of information.  It is the responsibility of the acting MCP of that
            group to distribute all information for inclusion into the Corpus Fecundi of the
            members in hir Working Group and/or O peration.

            :: Information Transference ::

            Information is distributed throughout the entire active membership of the network in
            the issuance of the Contacts Listing and Index of the Corpus Fecundi by the AX
            curators. The authors of any item produced and distributed for inclusion into the
            Corpus Fecundi are responsible for the distribution of that information throughout
            the network. Any item may be marked "Private" by its author, and this is understood
            to mean distribution via the Corpus Fecundi only (not for public consumption). No
            items intended for the Corpus Fecundi may be marked with the
            author's appellation, although it is recommended that each item is accompanied by a
            cover letter providing whatever personal data the author or distributor desires.

            :: Voting ::

            When voting is required within the AX as a whole, all members must provide a written
            response of yes, no, or abstinence.  The votes of each member are then listed beside
            their name on the next Contacts Listing.  A measure's success depends upon at least
            a two-third's majority of all members of the AutonomatriX. All members are encour-
            aged to voice their own o pinions at all times.

            :: Identification ::

            The AX does not employ any single clue to disclose membership in the guild.
            However, objects that are easily available are periodically chosen to represent
            active participation in the network, such as a certain semiprecious stone or a
            color-specific pen for example. At any time, suggestions may be supplied to a
            curator for random selection. The identifier is described as briefly as possible at
            the top of each Contacts Listing.  Aside from this, each WG and Operation is encou

                                                                                           1815

          raged to generate totems and/or fetishes to designate themselves symbolically within
            the guild.

            :: Accessories ::
            Each Working Group in the AX chooses what ritual accessories are necessary. Some may
            choose specific forms of jewelry or ritual garments as a group. Each member must
            possess the current identifier
            object of the AX in the working area at the time of any meeting attended.

            The AutonomatriX may be reached via

            Temple Babel
            PO Box 26362
            San Francisco, CA  94126
            Vox Mail: 415- 267-6937
             or via the
             PSYBERNET BBS: (805)772 AS IF

                                                                                           1816

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                               ON THE NATURE OF THE AETHER
 
                                     by: Anthra Andromda
 
 
 
 
            [1]  The Anahat Shabd, the "soundless sound", is the subtlest element of  all.  It
            is the etheric essence, finer than earth, air, water, or fire,  beyond the speed of
            light... all pervasive, the source of cohesion, of electricity, of magnetism and
            gravitation, of all that exists.
 
            The modern physicist E.C.G. Sudarshan has described the etheric essence of the
            Anahat Shabd in scientific terms as follows:
 
                      "The ether as superfluid is consistent with relativity and quantum theory.
            It is the support of all light, in it all bodies exist,it is attached to none, it is
            ever present beyond the limitations of time and space.  It has no inertial
            qualities, no interactions, yet it is the very substance of illumination."
                           E.C.G. Sudarshan (preprint, University of Texas, 1974)
 
            Such is the Eastern view of the aether, in the west it has been given the following
            definition:
 
            1. An imaginary substance regarded by ancients as filling all space and making up
            the stars, etc.
 
            2. In physics, as a hypothetical, invisible substance, postulated as
            pervading space and serving as the medium for the transmission of light and other
            energies.
 
            This Aether has been theorized and expounded upon by metaphysists for hundreds,
            perhaps thousands of years (I have so far been unable to find the true source of the
            idea). Back in the 1600 there were several Aethers, but around 1638, Rene' Descartes
            postulated a single Aether that was "all-pervasive".
 
            As recently as a hundred years ago this idea was quite popular, though now it is
            dismised by science, or at least most of science. There are now several physists who
            are beginning to develop theories about the universe that look for all the world
            like theories of the Aether, though, they are using different names for the very
            ideas that the ancient metaphysists proposed.
 
 
            Consider these two exerpts from papers written by modern physists. They are
            going to describe two "fields" that exist in their theories, and are in all
            likelyhood what the ancients called; the Aether.
 
            [2]    Space is filled  with  an  energy field, the energy concentration of which is
            extremely large (for the  layman,  the energy field in this lecture room could
            correspond to the energy of several bombs.)

                                                                                           1817

 
                 This energy field  has  little  to  do with light  energy  or  solar energy,
            and instead  is  called the GRAVITON FIELD, TACHYON FIELD or NEUTRINO FIELD.
 
                   There are two essential models of imagination for this field and the tachyon.
            We are either dealing with  EXTREMELY  SHORT  WAVES  which possess VERY HIGH  ENERGY
            electromagnetic  radiation,   or  we  are dealing with very  small  energy  units
            which  display  a PULSATING BEHAVIOR which, in turn, determines their energy.
 
                                                 [...]
 
                   The majority of  them  (tachyons)  may  remain relatively stationary (these
            are called  BRADYONS)  and   because   of  their  OSCILLATORY BEHAVIOR (Prof. Seike
            calls it "trembling motion"        [Zitterbewegung]), they HAVE A GREAT AMOUNT OF
            ENERGY.
 
                   This means that  ALL MATTER is immersed in an EXTREMELY DENSE ENERGY FIELD
            which we cannot percieve.
 
 
              --------------------------------------------------------------------
                   Vangard note...
 
                       Think of the Bradyon field in  its continuous jiggle as having a
            composition similar to syrup.  Rapidly moving Tachyons can  be thought of as water
            or gas.
 
                       Comparison of  the  flow  speed  of the two fields shows how the Bradyon
            field could "sustain" the holographic (3d) image of the universe in a matrix of
            living energy.
 
                       This opens up very interesting concepts relating  to Sheldrake's
            Morphogenetic Fields and Burrs' Electrodynamic Fields of Life.
 
                   -------------------------------------------------------
 
 
            [3]                       QUANTUM MAGIC
 
 
            REALITY AS DESCRIBED BY QUANTUM MECHANICS
 
            In quantum mechanics, reality is described by waves defining the
            probabilities of different outcomes from the same interactions. These waves manifest
            as what we have been taught to call matter, energy, particles, and/or waves when
            observed.
 
            These probability waves overlap and continue forever.  The interactions between
            different entities constitute a single structure of linked wave patterns, so that
            the entire universe can be thought of as an unbroken whole. The waves form a matrix,
            with all parts of the system affecting all other parts.  Non-local relationships
            exist between parts of the system that are distant from each other.  It is
            impossible to distinguish two particles of the same type in a region of space in
            which they may be found simultaneously. Particles loose their individual identity in
            such regions.  Thus, the physical universe is fundamentally unified.
 
                                                 [...]
 
            SCIENTIFIC THEORY

                                                                                           1818

 
          Mr. Walker's ideas and equations would only be hypotheses if it weren't for the fact
            that they have been tested experimentally and found to predict the results of
            experiments with reasonable accuracy [4].  The evidence meets the usual rules of
            proof for scientific theory, and this makes Walker's equations legitimate scientific
            theory.
 
            The non-local underlying wave patterns beneath manifestations of matter and energy
            that we hold in common with our surroundings allow us to influence reality and to
            obtain information about it using the power of the mind.  This underlying
            interconnecting pattern is the very stuff of consciousness  and manifests, not only
            as matter & energy, but also as psychokinesis, precognition and other phenomenon
            that are only now beginning to be recognized and embraced by some theories of modern
            physics.
 
 
                                                 [...]
 
            Whatever the subtle level of reality underlying matter and energy, we are that
            (including our consciousness).  If hidden variables exist, we are the hidden
            variables.  It has been theorized that consciousness is an inseparable aspect of
            this underlying reality.  When our awareness connects with the deepest layer of
            reality interconnecting everything, we may experience the level of consciousness
            beyond time and form reported by many mystics.  It is this non local structure that
            we share with nature that makes it possible to "attune to nature," to psychically
            participate in nature, and to live in accordance with
            it.
 
            What we are usually aware of (normal waking consciousness) is a relatively
            superficial movement in the order of things.  Behind the things we are aware of in
            waking consciousness are a vast array of less strongly linked phenomena.  This
            latter realm is commonly called the unconscious (and parts of it the subconscious).
            The unconscious is not very accurate, since it forms a kind of ground of conscious-
            ness.  Our awareness can link with this ground of consciousness to gain information
            and to influence events.
 
                   -------------------------------------------------
 
            As may be seen from the two quotations above modern science is developing theories
            that are harmonious with the Thelemic concept of the Universe. True they are using
            different names for the particles and fields, but they are none the less the same.
 
            It should be noticed in the above that one writer talks about a particle field,
            while the other writes about probability waves. These should not be confused -- it
            is entirely likely that these are one in the same -- much like the photon, which is
            alternately thought of as a particle and a wave -- yet it is still our mundane
            light.
 
            This Tachyon field is in all likely-hood a field of Hadits -- after all Hadit is
            omnipresent. At any rate this does seem to fit into the current Thelemic and
            Enochian theories of that which underlies reality, and even in the worst case
            science is describing a field of RA-HOOR-KHUITs. This goes a long way to explaining,
            in modern scientific terms, why and how Magick works.
 
                   ---------------------------------------------------------
 
            It is Descartes' "All-pervasive Aether" or field of infinitely small particles that
            is becoming known as the Tachyon or neutrino field by modern science.
 

                                                                                           1819

          In the Enochian theories, the universe is filled with a virtually infinite number of
            'infinitely small' points of consciousness, these are known as the 'Monad'. These
            Monads are the very stuff of which all things are made, and are in all likelyhood
            the 'fundimental particle' of modern science. These monads then would also be the
            'unit' particles which make up what the ancients called the aether, since at this
            level they would be indistinguishable from energy. They would also form a great
            'matrix' which would fill the material universe.
 
            Since these particles are not only infinitely small, but are infinitely close
            together, any action on one given particle would have an effect on ALL others.  As
            was noted above; these particles are 'points' of consciousness. This brings to mind
            statements made by Hermes; The ALL is MIND (or something to that effect). If these
            infinitely small particles are indeed consciousness, then it would follow that the
            All or the Universe is mind. The universe would indeed be a living 'thinking'
            creature in itself -- this idea is consistant with the theories of Enochian Physics.
 
            But I think I digress. As is pointed out above, modern physics is beginning to
            formulate theories that there is an 'all-pervasive' field or structure that includes
            and penetrates all things. This idea is harmonious with the ancient idea of the
            aether. Science postulates that this 'field' underlies all manifestion, the two
            exerpts above seem to agree on this point, as do the ideas of the aether. It seem to
            follow that the 'waves' that Mr. Cornett speaks of are what 'cause' what we call
            "physical manifestation", and that these waves are caused by mind (did the universe
            litterally 'think' itself into existance?). These waves could also be caused by
            aggreates of monads acting as a unit (the manifestation of an intelligent creature).
 
                    The possibilities are endless, and all equally valid. So what does all this
            have to do with the price of tea in China? Just this;
            1. It goes a long way in proving the Thelemic Cosmology, though we Thelemites would
            use different nomenclature. The Ideas of Nuit (infinite space) and Hadit (the
            infinitely small particle which fills and manifests Nuit) are beginning to be
            accepted by modern physics. The conjunction of these infinites, Ra-Hoor-Khuit, any
            and all events occuring within Nuit and Hadit, is therefore a 'given'.
 
            2. It shows the mechanics of Magick. Since it can be observed that one consciousness
            affects another, it follows that one may affect the entire universe by simply
            'fixing' an idea in their consciousness. This may seem a bit over-simplified...it
            is! The process is not an easy one, however, the rituals and processes that have
            been given us by the ancients do begin to make some sense in the light of modern
            physics. It is these ancient mechanisms that allow us to put our mundane minds into
            the proper 'frame' and therefore 'excite' our consciousness, thus allowing us to
            have a 'physical' effect on
            or enviroment.
 
 
            References:
 
            1.      S.S. Guruka Singh Khalsa, Research Associate
                    Department of High Energy Physics
                    Ohio State University
                    Columbus, Ohio
 
                    December 13, 1987
 
            2.      The Symposium on Energy Technology in Hannover
                    November 27 and 28, 1980
 
                    Topic of the Symposium (Tachyon Field)
                    Dr. Hans A. Nieper
 

                                                                                           1820

          3.      AMARANTH  Vol. E.1.1: QUANTUM MAGIC
                    An Electronic zine by  Larry Cornett   8/22/88
 
            4.      Evan Harris Walker...Scientst and author. Worked for US Army
                       Ballistic Research Labs. at Aberdeen Proving Ground, MD. He is the author
            on several papers and book concerning psychic              and other para-normal
            phenomenon.
 
 
 

                                                                                           1821

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          By: Dan Holdgreiwe
            To: Adrienne
            Re: Dangers of Deity?
            -----------------------

 
            In the presence of the Goddess, Adrienne said to Dan Holdgreiwe:
 
            PH> ...to suggest that the human psyche, confronted with the Divine PH> presence
            without being built up to sustain that impact, can frag       ment.
 
            DH> I don't buy it, at least not in those terms. This sort of thing     makes for
            impressive sermons, but it does not correspond to the     Divine reality that I have
            experienced.
 
              Ae> Then you're lucky.  I'm with Paul Hume on this one.
 
            Well, I've been rethinking this myself, mostly because I realized that in other
            contexts I make a big deal about the "dangers" of confronting the Divine.  So why
            was I so critical of the dangers espoused by Paul and others?
 
            A major reason, I beleive is that I was taking their statements too literally. I
            can't take the image of God as a high voltage line seriously.  For that matter, I
            find myself more and more disatisfied the the electrical metaphor that so permiates
            modern discussions of magic.  Words such as "charging," "grounding," and "energy"
            capture only one side -- and not the most important side -- of ritual work.  My over
            literal reading of their posts conjured up a ridiculous image in my mind, which I
            emphatically rejected.
 
            Let me say instead that the dangers of encounter with the Divine are not electrical,
            but rather are moral and intellectual.  If one demands a relationship with Deity
            which exceeds one's moral maturity, one does indeed face serious risks.  I suspect
            that most of these risks are related to self-deception and self-indulgence, but I
            suppose that in extreme cases the damage to the personality could be more rapid.
            All this, of course, presumes a basically healthy psyche.
 
            On the other hand, approaching Deity often feels much more dangerous than it is.  We
            are likely to feel a great deal of fear as our pretensions and denials are stripped
            away by the appraoch of the Divine presence.  This feeling of fear is necessary and
            good, but it is fear of change as much as fear of real danger.
 
              Ae> Traumatic not just for the unwilling.  I recently had a pries          tess of
            mine who did the Drawing Down for the first time and she        was profoundly
            disturbed by it.  Not in an unpleasant way, but         she's well trained and she
            still found the whole experience hard        to deal with on an emotional level.
            Some people can shrug it           off, others find it hard to incorporate into
            themselves.  Kinda        like losing one's virginity...
 
            I wasn't thinking that "emotionally hard to deal with" was what Paul et al. meant by
            "zapped" or "crispy."  Certainly such experiences can be emotionally hard to deal
            with (although I have never found them so myself).
 
              Ae> To be blunt, bullsh*t.  Sure it can.  The Gods sometimes force         us to
            prove our mettle, *especially* if we ask them to.  If we         are strong
            enough,fine.  If not...
 
            Prove our mettle at what exactly?  Lightning bolts at fifty paces?  I probably agree
            with you, but I reject the idea that we are tested like transistors -- turn on the
            juice and throw away the ones that burn out.

                                                                                           1822

 
            Ae> Besides, the biggest danger isn't in the presence of the Divine.        It's
            when the mage/priest *thinks* the Divine is there and is          deluded.  The
            unconscious mind will happily produce all sorts of        fantasies if you ask.
 
            This I agree with 100%
 
              Ae> It isn't a case of how effective the participants are, rather,         how
            ineffective.  Delusion is a stock in trade for the occult          arts.
 
            Here you seem to have come around to my side.  Most dangers come not from the
            presence of the Gods, but rather from their absence.  An imaginary power line isn't
            dangerous, but an imaginary like with God/dess is.
 
            Blessed Be
            Dan
 
            By: Paul Hume
            To: Dan Holdgreiwe
            Re: Re: Dangers of Deity?
            ----------------------------
 
            Dan -
 
            The zapped or crispy metaphor (hmmm, more Divine Electricity imagery) could include
            "emotional discomfort," though I find that to be so basic an element in dealing with
            Divine encounters (in my *vast* experience (g)), as the ego tries to relate to what
            has just happened, that I don't really consider it at issue.
 
            Someone who shrugs and mutters "No big deal," whether they've Drawn Down a God for
            the first or five hundredth time has more of a problem, in my arrogant opinion, than
            someone who throws shrieking fits in the wake of the experience (assuming they get
            to stop screaming, eventually).
 
            Yes, the crispness of the unprepared is, in fact, a metaphor for psychological
            disintegration, an explosion of "mundane consciousness" in the wake of an experience
            which blows the underpinnings out from under it. In a not uncommon example,
            priesthood who begin to expect, to demand, the reverence shown them when they are
            vessels of the Divine be shown them when they are not exercising their theurgic
            office. Whether it is a Wiccan HPS or a Catholic monsignor (or
            what you will), this is a typical poison that can breed in the wake of the Divine
            invocation.
 

                                                                                           1823

          Psychically, the Gods ARE high-voltage lines, whether you accept them as "real" or
            "mere archetypes," or whatever. They, by definition, function on a level of
            consciousness that is tremendously potent in the context of day-to-day awareness.
            And they may be as solicitous of humans as a human is when caring for a small and
            fragile animal, but They also do not exercise the same controls on humans that
            humans do on animals, and rarely force us to turn away from danger, though They try
            and protect us when we think to ask for it.
 
            The fact that humanity contains (in my view) Divine potential in its own right
            allows for humans to confront Deity on its own plane, even at the cost of the
            present incarnation.
 
            Paul
 
            By: Dan Holdgreiwe
            To: Paul Hume
            Re: Re: Dangers of Deity?
            --------------------------

            In the presence of the Goddess, Paul Hume said to Dan Holdgreiwe:
 
              PH> The zapped or crispy metaphor (hmmm, more Divine Electricity
            imagery) could include "emotional discomfort," though I find           that to be so
            basic an element in dealing with Divine encounters        (in my *vast* experience
            (g)), as the ego tries to relate to           what has just happened, that I don't
            really consider it at             issue.
 
            Really?  My own experience has included more than a little emotional
            discomfort, but almost all of it was in those periods when I wasn't receiving
            palpable confirmation that the work was acomplishing anything.  Breaking through to
            the Divine, on the other hand, is usually a joyful, ecstatic experience for me.
 
            Part of this may be training (I spent about 10 unpleasant but productive years under
            the disipline of a very demanding spiritual group) and part of it may be a matter of
            pre-stripping the ego in anticipation of contact with the Divine (a less than common
            practice among Pagans, who tend tobe suspicious of anything that smacks of humility-
            ).
 
              PH> Someone who shrugs and mutters "No big deal," whether they've          Drawn
            Down a God for the first or five hundredth time has more         of a problem, in my
            arrogant opinion, than someone who throws         shrieking fits in the wake of the
            experience (assuming they get        to stop screaming, eventually).
 
            I would agree, but I find the more common reaction to be along the lines of "Oh,
            wow!" or even "Mmmmmmmmmmm, yes!"  Perhaps this means I'm not "plugged in" to the
            high-amp Deities (like maybe Cthulu). <g>
 
            On a more serious note, I probably use an egregore that mediates the
            relationship with God/dess in ways that make screaming fits less likely -- thought I
            suppose it could be disputed whether this was good or bad.
 

                                                                                           1824

            PH> Yes, the crispness of the unprepared is, in fact, a metaphor for
            psychological disintegration, an explosion of "mundane con            sciousness" in
            the wake of an experience which blows the under         pinnings out from under it.
            In a not uncommon example, pries           thood who begin to expect, to demand, the
            reverence shown them         when they are vessels of the Divine be shown them when
            they are        not exercising their theurgic office. Whether it is a Wiccan HPS
              or a Catholic monsignor (or what you will), this is a typical          poison that
            can breed in the wake of the Divine invocation.
 
            Ah, this is where your metaphor confuses me. You speak of an "explosion" but your
            example is more akin to a cancer -- not a dramatic shattering of the personality,
            but a gradual corruption.  The latter is a danger that I readily acknowledge.
 
              PH> Psychically, the Gods ARE high-voltage lines, whether you accept       them as
            "real" or "mere archetypes," or whatever. They, by       definition, function on a
            level of consciousness that is treme      ndously potent in the context of
            day-to-day awareness.
 
              PH> The fact that humanity contains (in my view) Divine potential in       its own
            right allows for humans to confront Deity on its own       plane, even at the cost
            of the present incarnation.
 
            The Lord and Lady are indeed potent, but their energy is wisely controlled.  Each of
            us, hoever, is a high-voltage line in much less capable hands.  I believe it is not
            God/dess, but our own Divine potential which will "zap" us if we are careless in its
            use.
 
            Blessed Be
            Dan
 

                                                                                           1825

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                      RITUALS AND SPELL OBJECTIVES AND DESIGN IN EIGHT MAGICS
                                               by Pete Carroll

            Our perceptual and conceptual apparatus creates a fourfold division
            of matter into the space, time, mass, and energy tautology.
            Similarly, our instinctual drives create an eightfold division of
            magic. The eight forms of magic are conveniently denoted by colours
            having emotional significance:

                                       OCTARINE,
                                      PURE MAGIC
                      RED,                                BLACK,
                      WAR MAGIC          ....             DEATH MAGIC
                                         ....
                         ...             ....             ...
                            ...        ........        ...
                               ...  ..............  ...
                                  ... C H A O S ....
                                 ....... BOX ........
             ORANGE,   ....................................... BLUE,
             THINKING  ............. THE MAGICAL ............. WEALTH MAGIC
             MAGIC               ..... MAILBOX .......
                                  ...04962577966.....
                               ...  ..............  ...
                            ...        ........        ...
                         ...             ....             ...
                                         ....
                      PURPLE or          ....             GREEN,
                      SILVER,                             LOVE MAGIC
                      SEX MAGIC         YELLOW,
                                       EGO MAGIC

            The eight types of magic can be attributed to the seven classical
            "planets", plus Uranus for Octarine. However in the cause of
            expanding the parameters of what can be attempted with each of these
            forms of magic, such an attribution will largely be avoided. The
            eight forms of magic will each be considered in turn.

            OCTARINE MAGIC

            Following Pratchett's hypothesis, the eighth colour of the spectrum,
            which is the magicians personal perception of the "colour of magic",
            may be called octarine. For me, this is a particular shade of
            electric pinkish-purple. My most signifikant optical visions have
            all occured in this hue, and I visualise it to colour many of my
            more important spells and sigils on the astral. Before I set sail in
            a handmade open boat through the Arabian Sea I was tricked into
            accepting a huge and priceless star ruby by a wizard in India. It
            was of an exactly octarine hue. During the most violent typhoon I
            have ever experienced I found myself shrieking my conjurations to
            Thor and Poseidon whilst clinging to the bowsprit as mountainous
            waves smashed into the boat and octarine lightning bolts crashed
            into the sea all around. Looking back it seems miraculous  that I
            and my crew survived. I have kept the octarine stone, uncertain as
            to whether it was passed to me as a curse, a joke, a blessing, or a
            test, or all of these things.

                                                                                           1826

          Other magicians perceive octarine in different ways. My personal
            perception of octarine is probably a consequence of sex (purple) and
            anger (red) being my most effective forms of gnosis. Each should
            seek out the colour of magic for himself.

            The octarine power is our instinctual drive towards magic, which, if
            allowed to flower, creates the magician self or personality in the
            psyche, and in affinity with various magician god forms. The
            "Magician Self" varies naturally between magicians, but has the
            general characteristics of antinomianism and deviousness, with a
            predilection for manipulation and the bizarre. The antinomianism of
            the magician self arises partly from the general estrangement of our
            culture from magic. The magicial self therefore tends to take an
            interest in everything that does not exist, or should not exist,
            acording to ordinary consensus reality. To the magician self,
            "Nothing is Unnatural". A statement full of endless meanings. The
            deviousness of the magician self is a natural extension of the
            sleight of mind required to manipulate the unseen. The god forms of
            the octarine power are those which correspond most closely with the
            characteristics of the magician self, and are usually the magicians
            most important modes of possession for purely magical inspiration.
            Baphomet, Pan, Odin, Loki, Tiamat, Ptah, Eris, Hekate, Babalon,
            Lilith and Ishtar are examples of god forms which can be used in
            this way.

            Alternatively the magician may wish to formulate a magician god form
            on a purely idiosyncratic basis, in which case the symbolism of the
            serpent and the planet Uranus often prove useful starting points.

            The magician can invoke such god forms for the illumination of
            various aspects of the magical self, and for various works of pure
            rather than applied magic. The category of pure magic includes such
            activities as the development of magical theories and philosophies,
            and magical training programs, the devising of symbolic systems for
            use in divinations, spells and incantations, and also the creation
            of magical languages for similar purposes. It is worth noting here
            that chaos-magical languages are usually now written in V-Prime
            before transliteration into magical barbaric form. V-Prime or
            Vernacular Prime is simply one's native tongue in which all use of
            all tenses of the verb "to be" is omitted in accordance with quantum
            metaphysics. All the nonsense of transcendentalism disappears quite
            naturally once this tactic is adopted. There is no being, all is
            doing.

            The octarine power is invoked to inspire the magician self and to
            expand the magicians primary arcana. The primary personal arcana
            consists of the fundamental symbols with which he interprets and
            interacts with reality (whatever that may assault perception as),
            magically. These symbols may be theories or kabbalas, obsessions,
            magical weapons, astral or physical, or indeed anything which
            relates to the practice of magic generally, that is not dedicated
            specifically to one of the other powers of applied magic, whose
            symbols form the secondary personal arcana of magic.

                                                                                           1827

          From the vantage point of the octarine gnosis, the magician self
            should be able to perceive the selves of the other seven powers, and
            be able to see their interrelationship within his total organism.
            Thus the octarine power brings some ability in psychiatry, which is
            the adjustment of the relationship between the selves in an
            organism. The basis difference between a magician and a civilian is
            that the latter the octarine power is vestigial or undeveloped. The
            normal resting or neutral mode a civilian corresponds to a mild
            expression of the yellow power which he regards as his normal
            personality or "ego". The magician self however, is fully aware that
            this is but one of eight major tools that the organism possesses.
            Thus, in a sense, the "normal personality" of the magician is a tool
            of his magical self (and, importantly, vice versa). This realisation
            gives him some advantage over ordinary people. However the
            developing magical self will soon realize that it is not in itself
            superior to the other selves that the organism consists of, for
            there are many things they can do which it cannot.

            The development of the octarine power through the philosophy and
            practice of magic tends to provide the magician with a second major
            centre amongst the selves to complement the ego of the yellow power.
            The awakening of the octarine power is sometimes known as "being
            bitten by the serpent". Those who have been, are usually as
            instantly recognisable to each other as, for example, two lifeboat
            survivors are.

            Perhaps one of the greatest tricks of sleight of mind is to allow
            the magician self and the ego to dance together within the psyche
            without undue conflict. The magician who is unable to disguise
            himself as an ordinary person, or who is unable to act independently
            of his own ego, is no magician at all.

            Nevertheless, the growth of the octarine, or eighth power of the
            self, and the discovery of the type of magician one wants to be, and
            the identification or synthesis of a god form to represent it, tend
            to create something of a mutant being, who has advanced into a
            paradigm that few others are aware of. It is not easy to turn back
            once the jouney has begun, though quite a few have tried to abort
            the voyage with various narcotics including mysticism. It is a
            pilgrimage to an unknown destination, in which one awakes
            successively from one nightmare into another. Some on them appear
            vastly entertaining at the time. There are worlds within us, the
            abysses are just the initiations in between them.

            The evocation of an octarine servitor can create an invaluable tool
            for those engaged in magical research. The main functions of such
            entities are usually to assist in the discovery of useful
            information and contacts. Negative results should not be ignored
            here, the complete failure of a well prepared servitor to retrieve
            information about the hypothetical cosmic "big bang", was a
            contributory factor in the development of the Fiat Nox theory, for
            example.

                                                                                           1828

          BLACK MAGIC

            The Death programs built into our genetic and hence behavioral and
            emotional structure are the price we pay for the capacity for sexual
            reproduction which alone allows for evolutionary change. Only
            organisms which reproduce asexually, to replicate endless identical
            copies of their very simple forms, are immortal. Two conjunctions
            with the black power are of particular interest to the magician: the
            casting of destruction spells and the avoidance of premature death.

            So called "Chod" rites are a ritual rehearsal of death in which the
            Death-self is invoked to manifest its knowledge and wisdom.
            Traditionally conceived of as a black robed skeletal figure armed
            with a scythe, the Death-self is privy to the mysteries of ageing,
            senescence, morbidity, necrosis, entropy and decay. It is often also
            possessed of a rather wry and world weary sense of humour.

            Surrounding himself with all the symbols and paraphernalia of death,
            the magician invokes his Death-self in a Chod rite for one of the
            two purposes. Firstly the experience of the Death-self and the black
            gnosis brings the knowledge of what it feels like to begin dying and
            thus prepares the magician to resist the manifestation of actual
            premature death in himself and perhaps others by, as it were,
            knowing the enemy. A demon is just a god acting out of turn. In the
            course of various Chod rites the magician may well experiment in
            shamanic style by invoking into himself the visualised entities and
            symbols that he associates with various diseases, to practice
            banishing them. Thus the Death-self has some uses in medical
            diagnosis and divination.

            Secondly, the death-self may be invoked as a vantage point from
            which to cast destruction spells. In this case the invocation takes
            the same general form but the conjuration is usually called an
            Entropy Rite. One should always look for any possible  alternative
            to the exercise of destructive magic, for to be forced into the
            position of having to use it is a position of weakness. In each case
            the magician must plant in his subconscious a mechanism by which the
            target could come to grief and then project it with the aid of a
            sigil or perhaps an evoked servitor. Entropy magic works by sending
            information to the target which encourages auto-destructive
            behaviour.

            Entropy magic differs from Combat magic of the Red Gnosis in several
            important respects. Entropy magic is always performed with complete
            stealth in the cold fury of the black saturine gnosis. The aim is a
            cold blooded surgical strike of which the target is given no
            warning. The magician is not interested in getting into a fight,
            merely in a quick and efficient kill. The supreme advantage of such
            attacks is that they are rarely perceived as such by the targets who
            have nothing but themselves and blind chance to blame for the
            disasters which even magnanimity in victory does little to assuage.
            One disadvantage however, is that it is rather difficult to present
            invoices to clients for effects that appear to be due entirely to
            natural causes.

                                                                                           1829

          God forms of the black power are legion; if the simple form of a
            cloaked skeleton with scythe does not adequately symbolise the
            Death-self then such forms as Charon, Thanatos, Saturn, Chronos,
            Hekate the Hag, Dark sister Atropos, Anubis, Yama and Kali may
            serve.

            Servitors of the black power are rarely established for long term
            general use, partly because their use is likely to be infrequent and
            partly because they can be danger to their owner, thus they tend to
            be made and dispatched for specific single tasks.

            BLUE MAGIC

            Wealth is not to be measured in terms of assets, but rather in terms
            of how much control over people and material, and thus ultimately
            one's own experiences, one achieves by economic activities. Money is
            an abstract concept used to quantify economic activity, thus wealth
            is a measure of how well you control your experiences with money.
            Assuming that varied, exciting, unusual and stimulating experiences
            are preferable to dull ones, and that they tend to be expensive for
            this reason, then the main problem for most people is to find a
            highly efficient form of money input which has the above agreeable
            qualities. The aim of wealth magic is to establish a large turnover
            of money which allows agreeable experiences at both the input and
            output stages. This demands what is called Money Consciousness.

            Money has acquired all the characteristics of a "spiritual" being.
            It is invisible and intangible, coinage, notes and electronic
            numbers are not money. They are merely representations or talismans
            of something which economists cannot coherently define. Yet although
            it is itself intangible and invisible it can create powerful effects
            on reality. Money has its own personality and idiosyncratic tastes,
            it avoids those who blaspheme it, and flows towards those who treat
            it in the way it likes. In a suitable environment it will even
            reproduce itself. The nature of the money spirit is movement, money
            likes to move. If it is hoarded and not used, it slowly dies. Money
            thus prefers to manifest as turnover rather than as unexploited
            assets. Monies surplus to immediate pleasure should be re-invested
            as a further evocation, but the truly money conscious find that even
            their pleasures make money for them. Money consciousness gets paid
            to enjoy itself. Those in money consciousness are by nature
            generous. Offer them an interesting investment and they will offer
            you a fortune. Just don't ask for small cash handouts.

            The attainment of money consciousness and the invokation of the
            Wealth-self consists of the acquisition of a thorough knowledge of
            the predilections of the spirit of money and a thorough exploration
            of personal desires. When both of these have been understood, real
            wealth manifests effortlessly.

                                                                                           1830

          Such invocations must be handled with care. The blue gnosis of
            wealth and desire creates demons as easily as gods. Many
            contemporary success and sales seminars concentrate on creating an
            hysterical desire for money coupled with an equally hypertrophied
            desire for the mere symbols of wealth rather than the experiences
            the punters actually want. To work like a possessed maniac all day
            for the questionable pleasure of drinking oneself into near oblivion
            on vintage champagne every night, is to have missed the point
            entirely and to have a entered a condition of anti-wealth.
            However, the majority of those who are poor in relatively free
            societies where others are rich, owe their poverty either to a lack
            of understanding of how money behaves, or to negative feelings which
            tend to repel it. Neither intelligence nor investment capital are
            required in any great degree to become wealthy. The popularity of
            tales about the misery and misfortunes of the rich is testimony to
            the ridiculous myth prevalent amongst the poor, that the rich are
            unhappy. Before beginning works of blue magic it is essential to
            seriously examine all negative thoughts and feelings about money and
            to exorcise them. Most of the poor people who win in lotteries, and
            only the poor regularly enter them, manage to have nothing to show
            for it a couple years later. It is as if some subconscious force
            somehow got rid of something they felt they did not really deserve
            or want. People tend to have the degree of wealth that they deeply
            believe they should have. Blue magic is the modification of that
            belief through ritual enactment of alternative beliefs.

            Blue magic rituals may thus involve exorcisms of negative attitudes
            to wealth, divinatory explorations of one's deepest desires, and
            invocations of the Wealth-self and the spirit of money during which
            the subconscious wealth level is adjusted by ritual expression of a
            new value, and affirmations of new projects for the investment of
            resources and efford are made. Hymns and incantations to money can
            be delivered. Cheques for startling sums can be written to oneself
            and desires can be proclaimed and visualised. Various traditional
            god forms with a prosperity aspect can be used to express the
            Wealth-self such as Jupiter, Zeus and the mythical Midas and
            Croesus.

            Simple money spells are rarely used in modern blue magic. The
            tendency nowadays is to cast spells designed to enhance schemes
            designed to make money. If one fails to provide a mechanism through
            which money can manifest then either nothing will happen or the
            spell will flesh by strange means, such as a legacy from the
            untimely death of a much beloved relative for example. Serious blue
            magic is never attempted by conventional forms of gambling.
            Conventional gambling is an expensive way of buying experiences
            which have nothing to do with increasing one's wealth. Blue magic is
            a matter of carefully calculated investment. Anyone but a fool
            should be able to devise an investment that offers better odds than
            conventional forms of gambling.

                                                                                           1831

          RED MAGIC

            As soon as humanity developed the organisation and weapons
            technology to defeat its main natural predators and competitors it
            seems to have applied a fierce selection mechanism to itself in the
            form of internecine warfare. Many of the qualities we regard as
            marks of our evolutionary success, such as our opposable thumbs and
            tool handling abilities, our capacity for communication by sound,
            our upright posture, and our capacity to give and receive commands
            and discipline, were almost certainly selected for during millennia
            of organized armed conflict between human bands. Our morality
            reflects our bloody history, for whilst it is taboo to attack
            members of one's own tribe, it remains one's duty to attack
            foreigners. The only debate is over who constitutes one's own tribe.
            When enthusiasm for war is limited, we devise sports and games in
            which to express our aggression. From the whole ethos and
            terminology of sport it is plain that sport is just war with extra
            rules.

            However, it should not be supposed that war is completely without
            rules. Wars are fought to improve one's bargaining position; in war
            the enemy group is a resource that one wishes to gain some measure
            of control over. Wars are fought to intimidate one's adversaries,
            not to exterminate them. Genocide is not war.

            The structure and conduct of war reflects the "fight or flight"
            program built into our sympathetic nervous system. In battle, the
            aim is to intimidate the enemy out of the fight mode and into flight
            mode. Thus, assuming there is sufficient parity of force to make a
            fight seem worthwhile to both parties, morale is the decisive factor
            in conflict. Indeed, it is the decisive factor in virtually any
            inter-human competitive, sporting or military encounter.

            Red magic has two aspects, firstly the invocation of the vitality,
            aggression, and morale to sustain oneself in any conflict from life
            in general to outright war, and secondly the conduct of actual
            combat magic. A variety of god forms exist in which the War-self can
            be expressed, although hybrid or purely idiosyncratic forms work
            just as well. Ares, Ishtar, Ogoun, Thor, Mars, Mithras and Horus in
            particular are often used. Contemporary symbolism should not be
            neglected. Firearms and explosives are as welcoming to the red
            gnosis as swords and spears. Drums are virtually indispensable.
            Sigils drawn in flammable liquids, or indeed whole flaming circles
            in which to invoke should be considered.

            Combat magic is usually practised openly with the adversary being
            publicly threatened and cursed, or finding himself the recipient of
            an unpleasant looking talisman, spell or rune. The aim is
            intimidation and control of one's adversary who must therefore be
            made as paranoid as possible and informed of the origin of the
            attack. Otherwise combat magic takes the same general form as that
            used in Entropy Rites, with sigils and servitors carrying
            auto-destructive information to the target, although with sub-lethal
            intent.

            However, the real skill of red magic is to be able to present such
            an overwhelming glamour of personal vitality, morale and potential
            for aggression that the exercise of combat magic is never required.

                                                                                           1832

          YELLOW MAGIC

            Most of the extant texts on what is traditionally called "solar
            magic", contradict each other or suffer from internal confusion.
            Astrological commentaries on the supposed powers of the sun are
            amongst the most idiotic nonsense that discipline can produce. This
            is because the yellow power has four distinct but related forms of
            manifestation within the psyche. This fourfold division has led to
            immense problems in psychology, where various schools of thought
            have chosen to emphasise one in particular and to ignore those which
            other schools have alighted upon.

            The four aspects can be characterised as follows. Firstly the Ego,
            or self image, which is simply the model the mind has of the general
            personality, but excluding most of the extreme behaviour patterns
            that the selves are capable of. Secondly Charisma, which is the
            degree of self-confidence that a person projects to others. Thirdly,
            something for which there is no single English term, but which can
            be called Laughter-Creativity. Fourthly, the urge to Assertion and
            Dominance. All these things are manifestations of the same yellow
            power; although their relative emphasis varies greatly between
            individuals.

            Success in most human societies usually results from a skilful
            expression of the yellow power. The strength of the yellow power in
            an individual seems to bear a direct relationship to levels of the
            sexual hormone testosterone in both sexes; although its expression
            depends on personal psychology. There is a complex interplay
            between testosterone levels, self image, creativity, social status
            and sexual urges, even if they are unexpressed. In esoteric terms,
            the moon is the secret power behind the sun, as most female
            magicians realise instinctively, and most male magicians discover
            sooner or later. The Ego gradually accretes through the accidents of
            childhood and adolescence, and, in the absence of particularly
            powerful experiences thereafter, remains fairly constant even if it
            contains highly dysfunctional elements. Any type of invocation
            should make some difference to the ego, but direct work with it can
            achieve much more. Several tricks are involved here. The very
            recognition of the ego implies that change is possible. Only those
            who realize that they own a personality rather than consis of a
            personality, can modify it. For most people a preparation of a
            detailed inventory of their own personality is a very difficult and
            unsettling activity. Yet once it is done it is usually quite easy to
            decide what changes are desirable.

            Changes to the Ego or self image or personality by magic are classed
            as works of Illumination and are mainly accomplished by Retroactive
            Enchantment and Invocation. Retroactive Enchantment in this case
            consits of re-writing one's personal history. As our history largely
            defines our future, we can change our future by redefining our past.
            Everybody has some capacity to re-interpret things which were
            considered to have gone wrong in the past in a more favourable
            light, but most fail to pursue the process to the full. One cannot
            eliminate disabling memories, but by an effort of visualisation and
            imagination one can write in parallel enabling memories of what
            might also have happened, to neutralise the originals. One can also,
            where possible, modify any remaining physical evidence that favours
            the disabling memory.

                                                                                           1833

          Invocations to modify the ego are ritual enchantments and
            personifications of the new desired qualities. Attention should be
            given to planned changes of dress, tone of speech, gesture,
            mannerisms and body posture which will best suit the new ego. One
            manoeuvre frequently used in yellow magic is to practice the
            manifestation of an alternative personality with a specific mnemonic
            trigger, such as the transference of a ring from one finger to
            another.

            Various god forms such as Ra, Helios, Mithras, Apollo and Baldur are
            useful to structure fresh manifestations of the ego, and for
            experiments with the other three qualities of the yellow power.

            Charisma, the projection of an aura of self confidence, is based on
            a simple trick. After a short while there is no difference at all
            between the pretence and the actuality of self confidence. Anyone
            wishing to remedy a lack of confidence and charisma, and uncertain
            as to how to begin pretending to these qualities, may find that a
            day or two spent pretending to absolute zero self confidence will
            quickly reveal both the effectiveness of pretence and the specific
            thoughts, words, gestures and postures required to project either
            pretence.

            Laughter and Creativity may not immediately seem to be related, but
            humour depends on the sudden forging of a new connection between
            disparate concepts, and we laugh at our own creativity in forging
            the connection. Exactly the same form of elation arises from other
            forms of creative activity, and if the insight comes suddenly,
            laughter results. If you don't laugh when you see a seriously
            brilliant piece of mathematics then you have not really understood
            it. It also take a degree of positive self-esteem and confidence to
            laugh at something creatively funny. Persons of low self-esteem tend
            only to laugh at destructive humour and the misfortunes of others,
            if they laugh at all.

            Laughter is often an important factor in the invocations of the god
            forms of the yellow power. Solemnity is not a prerequisite for
            ritual. Laughter is also a useful tactic in drawing conscious
            attention away from sigils or other magical conjurations once they
            are finished with. The deliberate forcing of hysterical laughter may
            seem an absurd way of ending an enchantment or an invocation, but it
            has been found to be remarkably effective in practice. This is yet
            another sleight of mind manoeuvre which prevents conscious
            deliberation.

            The "pecking order" within most groups of social animals is usually
            immediately obvious to us, and the animals themselves. Yet within
            our own society such dominance hierarchies are equally prevalent
            within all social groups; although we go to quite extreme lengths to
            disguise this to ourselves. The human situation is further
            complicated by the tendency of individuals to belong to many groups
            in which they may have different degrees of social status, and
            status is often partly dependent on specialist abilities other than
            displays of naked force.

                                                                                           1834

          However, assuming that a person can appear competent in the
            specialist ability that a social group requires, that person's
            position in the group depends almost entirely on the degree of
            assertion and dominance that person exhibits. It is basically
            exhibited through non-verbal behaviour which everybody understands
            intuitively or subconsciously but which most people fail to
            understand rationally. As a consequence they cannot manipulate it
            deliberately. Typical dominance behaviours involve talking loudly
            and slowly, using lots of eye contact, interrupting the speech of
            others whilst resisting the interruption of others, maintaining an
            upright posture of concealed threat, invading the personal space of
            others whilst resisting intrusion into one's own, and placing
            oneself strategically in any space at the focus of attention. In
            cultures where touching is frequent, the dominant always initiate
            it, or pointedly refuse it. Either way, they control it.

            Submissive behaviour is of course the reverse of all the above, and
            appears quite spontaneously in response to successful dominance from
            others. There is a two way interaction between dominance behaviour
            and hormone levels. If the levels change for medical reasons then
            the behaviour tends to change, but more importantly, from a magical
            point of view, a deliberate change of behaviour will modify hormone
            levels. Fake it till you make it. There is nothing particularly
            occult about the way some people are able to control others. We
            simply fail to notice how it is done because nearly all the
            behavioural signals involved are exchanged subconsciously. Dominance
            signals do not tend to work if their recipients perceive them
            consciously. Thus in most situations they must be delivered subtly
            and with gradually increasing intensity. One of the few situations
            where such signals are exchanged deliberately is in military
            hierarchies, but this is only possible because of the immense
            capacity for direct physical coercion that such systems exhibit.
            Break the formal rules of non-verbal communication with an officer
            and he will have a sergeant instil some submission by direct means.
            Eventually the formal rules become internalised and function
            automatically, allowing enough obedience to permit mass
            self-sacrifice and slaughter. The yellow power is the root of most
            of the best and the worst of what we are capable.

            GREEN MAGIC

            There is inevitable a considerable overlap in what is written in
            popular magic books on the subject of venusian (love) and lunar
            (sex) magic. Consequently a planetary nomenclature has been largely
            avoided in this text. Although love magic is frequently performed in
            support of sexual objectives, this chapter will confine itself to
            the arts of making other people friendly, loyal and affectionate
            towards oneself.

            Friends are probably anyone's greatest asset. My adress book is
            easily my most valuable possession. As with erotic attraction, it is
            first necessary to like oneself before others will. This ability can
            be enhanced by appropriate invocations of the green power. Most
            people find it easy to elicit friendliness from people that they
            like themselves; but making persons who are not disposed to
            friendship towards you, become friendly, and making persons who you
            do not like at all friendly towards you, are valuable abilities. An
            unreciprocated friendship is a disability only to the person
            offering it.

                                                                                           1835

          Invocations to the green power should begin with self-love; an
            attempt to see the wonderful side of every self one consists of, and
            then proceed into a ritual affirmation of the beauty and loveability
            of all things and all people. Suitable god forms for the Love-self
            include Venus, Aphrodite and the mythical Narcissus, whose myth
            merely reflects a certain male prejudice against this type of
            invocation.

            From within the green gnosis, spells to make people friendly may be
            cast by simple enchantment or by the use of entities created for
            this purpose. However it is in face to face meetings that the
            empathic abilities stimulated by the invocation work most
            effectively. Apart from the obvious manoeuvres of showing interest
            in everything the target has to say and affirming and sympathising
            with most of it, there is another critical factor called "behavioral
            matching", which usually takes place subconsciously. Basically, in
            the absence of overtly hostile postures on the part of the target,
            one should attempt to match the non-verbal behaviour of the target
            precisely. Sit or stand in the identical bodily posture, make the
            same movements, use the same degree of eye contact, and talk for
            similar intervals. As with dominance behaviour, such signals only
            work if they are not consciously perceived by the recipient. Do not
            move to match the target's moves and postures immediately. It is
            also essential to try and match the verbal behaviour and to
            communicate with the same level of intelligence, social status and
            sense of humour as the target.

            Before I made myself wealthy, I used to practice these abilities
            when hitch-hiking. Soon, even people whom I found quite ghastly were
            buying me lunch and transporting me far out of their way. Empathy
            will get you anywhere.

            ORANGE MAGIC

            Charlatanry, trickery, living by one's wits and thinking fast on
            one's feet are the essence of the orange power. These mercurial
            abilities were traditionally associated with the god forms which
            acted as patrons to doctors, magicians, gamblers and thieves.
            However the profession of medicine has now partly dissociated itself
            from charlatanry since doctors discovered that antibiotics and
            hygienic surgery actually worked. Nevertheless about eighty percent
            of medications are still basically placebos, and the profession
            still retains the mercurial caduceus for its emblem. Similarly the
            profession of magic has become less dependant on charlatanry with
            the discovery of the quantum-probabilistic nature of enchantment and
            divination and the virtual abandonment of classical alchemy and
            astrology. Pure magic is now best described as an expression of the
            octarine power, having an Uranian character. Yet charlatanry still
            has its place in magic as in medicine. Let us not forget that all
            "conjuring tricks" were once part of the shamanic warm up repertoire
            in which something lost or destroyed is miraculously restored by the
            magician to get the audience in the right mood before the serious
            business of placebo healing began. In its classical form, the
            magician puts a dead rabbit in a hat before pulling out a live one.

                                                                                           1836

          To the list of professions drawing heavily on the orange power one
            must now add salesman, confidence trickster, stockbroker and indeed
            any profession with an extreme heart attack rating. The motive power
            of the orange gnosis is basically fear, a species of fear which does
            not inhibit the user, but rather creates an extraordinary nervous
            speed that produces quick moves and answers in tight corners.

            The apotheosis of the Wit-self is the ability to enter that state of
            mental overdrive in which the fast response is always forthcoming.
            This ability is,, paradoxically enough, created by not thinking
            about thinking, but rather allowing anxiety to partially paralyse
            the inhibitory process themselves so that the subconscious can throw
            out a quick witted response without conscious deliberation.

            Invocations of the orange power are best delivered at frantic speed
            and gnosis can be deepened by the performance of mentally demanding
            tasks such as adding up large lists of numbers in one's head or
            ripping open envelopes containing difficult questions and answering
            them instantly; activities which should be persisted with until a
            breakthrough to the experience of thinking without deliberation is
            achieved. Varied god forms can be used to give form to the Wit-self.
            Hermes, Loki, Coyote the Trickster and the Roman Mercurius are often
            employed.

            Orange magic is usually restricted to invocations designed to
            enhance general quick wittedness in secular activities such as
            gambling, crime and intellectual pursuits. Enchantments and
            evocations performed subsequent to an invocation of the orange
            gnosis rarely seem to give results as effective as the invocation
            itself in my experience. Perhaps something should be said about
            crime and gambling for the benefit of those hotheads who may
            misunderstand what can be done with orange magic in support of such
            activities. Theft is ludicrously easy performed methodically yet the
            majority of thieves get caught after a while because they become
            addicted to anxiety, which they experience as excitement and
            start taking risks to increase it. The novice thief who, in state of
            extreme anxiety, takes something in a situation of zero risk, does
            not of course get caught and neither does the careful professional.
            However there are few careful professionals because there are far
            easier ways of making money in most societies for people with that
            kind of ability. The great majority of thieves however always manage
            to find some way of incriminating themselves because the anxiety of
            the theft itself fades, only the anxiety of punishment remains.
            Those quick witted and outwardly cool enough to thieve successfully
            can easily make more from salesmanship.

                                                                                           1837

          There are three types of persistent gambler. The losers account for
            two types. Firstly there are those addicted to their own arrogance,
            who just have to prove that they can beat pure chance or the odds
            set by the organisers. Secondly there are those addicted to the
            anxiety of loosing. Even if they win, they invariably throw it away
            again soon afterwards. Then there are the winners. These people are
            not gambling at all, either because they are organising the odds and
            stakes, or because they have inside information, or because they are
            cheating. This is true orange magic. Poker is not a game of chance
            if played skilfully, and skilful play includes not playing against
            persons of equal or superior skill, or persons holding a Smith and
            Weston to your Four Aces. Most conventional forms of gambling are
            set up in such a way that the use of anything but the most extreme
            forms of psychic power will make little difference. I would not
            bother to bet on odds that I had reduced from an hundred to one to
            merely sixty to one. However certain results obtained using double
            blind prescience with horse racing show encouraging potential.

            PURPLE MAGIC

            A large proportion of all the cults throughout history have shared
            one particular characteristic. They have been led by a charismatic
            man able to persuade women to freely dispense sexual favours to ther
            men. When one begins to look, this feature is startlingly common to
            many ancient cults, monotheistic schismatic sects and modern
            esoteric groups. Many, if not the majority of adepts past and
            present were, or are, whoremasters. The mechanism is quite simple,
            pay the woman in the coinage of spirituality to service the men who
            repay you with adulation and accept your teachings as a side effect.
            The adulation from the men then increases your charisma with the
            women creating a positive feedback loop. It can be a nice little
            earner until old age or a police raid catches up with the
            enterprise. The other danger is of course that the women, and
            eventually the men, may come to feel that constant changes of
            partners work against their longer term interests of emotional
            security and reproduction. The turnover in such cults can thus be
            high, with young adults constantly replacing those approaching early
            middle age.

            Few religions or cults lack a sexual teaching, for any teaching
            provides a powerful level of control. The vast majority of the more
            durable and established religions trade on a suppression of so
            called free love. This pays considerable dividends too. Women's
            position becomes more secure, and men know who their children are.
            Naturally adultery and prostitution flourish in such conditions
            because some people always want a little more than lifelong monogamy
            has to offer. So it's quite true that brothels are built with the
            bricks of religion. Indirectly so with conventional religions,
            directly so with many cults.

            All this begs the question of why it is that people have such an
            appetite for wanting to be told what to do with their sexuality. Why
            do people have to seek esoteric and metaphysical justification for
            what they want to do? Why is it so easy to make a living selling
            water by the river?

                                                                                           1838

          The answer, it appears, is that human sexuality has some built in
            dissatisfaction function of evolutionary origin. Our sexual
            behaviour is partly controlled by genetics. Those genes most likely
            to survive and prosper are those that in the female encourage the
            permanent capture of the most powerful male available and occasional
            liaisons (clandestine) with any more powerful male that may be
            temporarily available. Whereas in the male, the genes most likely to
            prosper are those encouraging the impregnation of as large a number
            of females as he can support, plus perhaps a few on the sly that
            other men are supporting. It is interesting to note that only in the
            human female is oestrous concealed. In all other mammals the fertile
            time is made abundantly obvious. This appears to have evolved to
            allow, paradoxically both adultery and increased pair bonding
            through sex at times when it is reproductively useless. The economic
            basis of any particular society will usually supply some pressure in
            favour of a particular type of sexuality and this pressure will be
            codified as morality which will inevitably conflict with biological
            pressures. Celibacy is unsatisfactory, Masturbation is
            unsatisfactory, Monogamy is unsatisfactory, Adultery is
            unsatisfactory, Polygamy and Polyandry is unsatisfactory and
            presumably Homosexuality is unsatisfactory, if the renetic
            merry-go-round of partner exchanges in that discipline is anything
            to go by.

            Nothing in the spectrum of possible sexualities provides a perfect
            long term solution, but this is the price we pay for occupying the
            pinnacle of mammalian evolution. So much of our art, culture,
            politics and technology arises precisely out of our sexual
            yearnings, fears, desires and dissatisfactions. A society sexually
            at peace with itself would present a very dull spectacle indeed. It
            is generally if not invariably tha case that personal creativity and
            achievement are directly proportional to personal sexual turmoil.
            This is actually one of the major but often unrecognised techniques
            of sex magic. Inspire yourself with maximum sexual turmoil and
            confusion if you really want to find out what you are capable of in
            other fields. A tempestuous sex life is not a side effect of being a
            great artist for example. Rather it is the art which is the side
            effect of a tempestuous sex life. A fanatical religion does not
            create the suppression of celibacy. It is the tensions of celibacy
            which create a fanatical religion. Homosexuality is not a side
            effect of barracks life amongst elite suicide shock troops.
            Homosexuality creates elite suicide shock troops in the first place.

            The Muse, the hypothetical source of inspiration, usually pictured
            in sexual terms, is the Muse only when one's relationship to her is
            unstable. Every possible moral pronouncement on sexual behaviour has
            doubtless been given a million times before, and it would be
            unseemly for a Chaoist to re-emphasise any of it. However, one thing
            seems reasonably certain. Any form of sexuality eventually invokes
            the whole gamut of ecstasy, self-disgust, fear, delight, boredom,
            anger, love, jealousy, rafe, self-pity, elation and confusion.It is
            these things which make us human and occasionally superhuman. To
            attempt to transcend them is to make oneself less than human, not
            more. Intensity of experience is the key to really being alive and
            given the choice I'd rather do it through love than war any day.

                                                                                           1839

          A dull sex life creates a dull person. Few people manage to achieve
            greatness in any field without propulsion that a turbulent
            emotional-sexual life supplies. This is the major secret of sex
            mgic, the two minor secrets involve the function of orgasm as gnosis
            and the projection of sexual glamours.

            Anything held in the conscious mind at orgasm tends to reach down
            into the subconscious. Sexual abnormalities can readily be implanted
            or removed by this method. At orgasm sigils for enchantment or
            evocation can be empowered either by visualisation or by gazing at
            the sigil taped to one's partner's forehead for example. However
            this kind of work is often more conveniently performed
            auto-erotically. Although the gnosis offered by orgasm can in theory
            be used in support of any magical objective, it is generally unwise
            to use it for entropy or combat magic. No spell is ever totally
            insulted within the subconscious and any leakages which occur can
            implant quite detrimental associations with the sexuality.

            At orgasm an invocation can be triggered, this operation being
            particularly effective if each partner assumes a god form. The
            moments following orgasm are a useful time for divinatory vision
            seeking. Prolonged sexual activity can also lead to stages of trance
            useful in visual and oracular divination or oracular states of
            possession in invocation.

            The projection of Sexual Glamour for the purposes of attracting
            others depends on far more than simple physical appearance. Some of
            the most conventually pretty people lack it entirely, whilst some of
            the plainest enjoy its benefits to the limit.

            To be attractive to another person one must offer them something
            which is a reflection of part of their self. If the offer becomes
            reciprocal then it can lead to that sense of completion which is
            most readily celebrated by physical intimacy. In most cultures it is
            conventional for the male to display a tough public exterior and for
            the female to display a softer persona, yet in a sexual encounter
            each will seek to reveal their concealed factors. The male will seek
            to show that he can be compassionate and valnerable as well as
            powerful, whilst the female seeks to display inner strength behind
            the outward signs and signals of passive receptivity. Incomplete
            personalities such as those which are machismo to the core, or
            consist of the polar opposite of this, are never sexually attractive
            to anyone except in the most transient sense.

            Thus the philosophers of love have come to identify a certain
            androgyny in either sex as an important component of attraction.
            Some have taken the poetic license to express the quaint ideal that
            the male has a femal soul and the female a male one. This reflects
            the truism that to be attractive to others you must first become
            attracted to yourself. A few hours spent practising being attractive
            in front of a mirror is a valuable exercise. If you cannot get
            mildly excited about yourself, then don't expect anyone else to get
            wildly excited.

                                                                                           1840

          The "moon glance" technique is often effective. Basically one
            briefly closes the eyes and momentarily visualises a lunar crescent
            in silver behind the eyes with the horns of the moon projecting out
            of each side of the head behind the eyes. Then one glances into the
            eyes of a potential lover whilst visualising a silver radiance
            beaming from your eyes to theirs. This manoeuvre also has the effect
            of dilating the pupils and usually causes an involuntary smile. Both
            of these are universal sexual signals, the first of which acts
            subconsciously.

            It is generally unwise to cast spells for the attraction of specific
            partners but better to conjure for suitable partners in general for
            oneself or others. One's subconscious usually has a far more subtle
            appreciation of who really is suitable.

            Sexual magic is traditionally associated with the colours of purple
            (for ppassion) and silver (for the moon). However, the effectiveness
            of black clothing as either a sexual or an anti-sexual signal,
            depending on the style and cut, shows that black is in a sense the
            secret colour of sex, reflecting the biological and psychological
            relationship between sex and death.

              ________________

            This text is out of Pete Carroll's book
            "Liber Kaos, The Psychonomicon" (Weiser)

            With fractalic greetings and laughter  * Fra.: Apfelmann *

                                                                                           1841

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                                      Dedication Ritual
             Lammas, 1992                                                     Khaled Quicksilver
 
            OPENING:  Put up circle as per usual, up to but not including DDTM.  Principal
            witness is Priest or Priestess, whichever is opposite gender to the Candidate.

            Candidate (with sponsors, stands facing Priest/ess:
                 "I, (full given name), have decided to dedicate myself to the keeping of the
            Gods, and I wish to so swear, with this Circle of the Craft of the Wise as witness."

            Priest/ess (to sponsors):
                 "Is (candidates full name) a proper person, of good report and standing in both
            communities, sacred and profane, who resoects our ways and wishes to learn the path
            of Wisom from the Lord and Lady?"

            Sponsor:
                 "I have found her/him to be so."

            Priest/ess (to Candidate):
                 "What is the Rede?"

            Candidate:
                 "An it harm none, do what ye will."

            Priest/ess:
                 "Truly an Ethical core.  And art willing to make oath to the Gods?"

            Candidate:
                 "I am."

            Priest/ess:
                 "Art willing to ever keep secret what is unfolded before you, even though it
            should cost thee thy life?"

            Candidate:
                 "I am."

            Priest/ess:
                 "Art willing to swear so before the Gods, and before these here assembled?

            Candidate:
                 "I am."

            Priest/ess (to Sponsor):
                 "Has s/he the password to enter into the worlds where such a compact must needs
            be made?

            Sponsor:
                 "S/he has it not.  I give it for him/her, so she may enter into compact."

                                                                                           1842

                                    Dedication (continued)
            Priest/ess:
                 "By what Right or Privelege do you ask admittance into our Rites and into the
            company of the Gods?"

            Sponsor:
                 "By the right of two passwords. Perfect Love and Perfect Trust!"

            Priest/ess (to dedicant):
                 "The door has been opened for you.  But you must make the step alone.  By what
            right do you enter?"

            Dedicant:
                 "By those very passwords. Perfect Love and Perfect Trust."

            Priest/ess:
                 "I give thee a third. (Kisses Candidate)

            DDTM is then performed.

            Priest/ess:
                 "You may now proceed with your wish."

            Candidate:
                 Gives dedication oath.  (this should be written by the candidate with the help
            of the sponsor(s), so that all the elements required are included, but should not
            follow a "canned" script.)

            Priest/ess (to those assembled):
                 "We have heard (Canddates name)'s intentions.  Have you any questions or do you
            wish any clarification?"

                 Each covenor does so, if they want a clarification.  This continues until all
            are satisfied as to the meaning of the candidate's oath and are satisfied that the
            candidate has promised to live up the the Rede, to the best of his/her ability while
            a student and to keep the Secrets, whether they stay in or not. (NOTE:  Promising
            more than is outlined is grossly unfair -- The candidate MUST fully cognizant of
            what has been promised!)

            Priest/ess:
                 "We have heard your Oath and your meaning.  Remember that you Oath binds you,
            for it has been made in the presence of the Gods and witnessed by the Craft of the
            Wise."

            Priest/ess then introduces the new dedicant to each member of the group, then to the
            Quarters, and finally to the Gods:

            Priest/ess:
                 "Lord and Lady, here is your Child, (name) who has sworn his/her devotion to
            you.  Treat him/her gently and with justice, for s/he is young in the ways of the
            Wise.  Teach us to do the same."

            Cakes and Wine, with the new Dedicant fiven the first drink in honour of his/her new
            status.  Dismiss the Circle.

                                                                                           1843

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                                         HORN SONG
 
              Great stag's horns are sprouting out of my head!
              Now I sing great songs!
              Thundering voices roar
              Ancient melodies
 
              That now are caught in my magickal horns
              To power my soul
              And to heal my body
              And enrich my mind!
 
              Listen as I soar!  Listen as I sing!
              My words are power
              To heal bodies, minds, soul
              And to conquer death!
 
                 Date:  01-29-89  14:07
                 From:  Hugh Read
                 Origin: FIRE OPAL - A Gem of an OPUS  [Minneapolis, MN
                 (612) 822-4812] (Opus 1:282/8)

                                                                                           1847

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                                       PAN TO ARTEMIS
            Uncharmable charmer
            Of Bacchus and Mars,
            In the sounding, rebounding
            Abyss of the stars!
            O virgin in armour,
            Thine arrows unsling
            In the brilliant resilient
            First rays of the spring!
 
            By the force of the fashion
            Of love, when I broke
            Through the shroud, through the cloud,
            Through the storm, through the smoke,
            To the mountain of passion
            Volcanic that woke--
            By the rrage of the mage
            I invoke, I invoke!
 
            By the midnight of madness,
            The lone-lying sea,
            The swoon of the moon,
            Your swoon into me;
            The sentinel sadness
            Of cliff-clinging pine,
            That night of delight
            You were mine, you were mine!
 
            You were mine, O my saint,
            My maiden, my mate,
            By the might of the right
            Of the night of our fate.
            Though I fall, though I faint,
            Though I char, though I choke,
            By the hour of our power
            I invoke, I invoke!
            By the mystical union
            Of fairy and faun,
            Unspoken, unbroken--
            The dusk to the dawn!--
            A secret communion,
            Unmeasured, unsung,
            The listless, resistless,
            Tumultuous tongue!--
 
            O virgin in armour
            Thine arrows unsling,
            In the brilliant resilient
            First rays of the spring!
            No Godhead could charm her,
            But manhood awoke--
            O fiery Valkyrie,
            I invoke, I invoke!

                                                                                           1848

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                            ALOHA, Serge King -- a full moon blessing
 
              The only Temple of Peace worth building
              Is in your heart, Serge
              Is in the human heart
              In your students hearts
 
              Peace can not be won with money, Serge
              Peace can not be bought
              Nor can peace be sold
              But peace must be earned
 
              In loving, selfless service to us all
              Giving, regiving
              Just for the Joy of It
              THAT is Aloha
 
              Aloha is never prosperity, Serge
              Bought with the money
              Tinkling in your pocket
              Aloha is free
 
              Giving, regiving in poverty
              Sings an ancient song
              Full of Joy, Bliss and Love
              The true coin of Peace
 
              A so is giving, regiving in wealth
              A thing of beauty
              Filled with ancient glory
              Unsurpassable
 
              With blessings and thanks, I give you this gift
              May it touch your heart
              And open your heart
              May it touch all hearts
 
              ALOHA, Serge King!
                 Date:  01-22-89  05:33
                 Hugh Read

                                                                                           1849

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                                        BURNING TIMES
            The songs are sung to rouse our anger
            Of martyred witches gone to the fire
            But what is served by righteous singing
            When all we do is stew in our ire?
                    Nine million dead in four hundred years
                    More in that time simply died of disease.
                    Why do we dwell on long-passed dead
                    When we are alive in times like these?
 
            cho1:   Rise up, Witches, throw off your masks
                    And cease crying guilt for ancient crimes;
                    Earth and all her children need us,
                    For all face now the Burning Times.
 
            In the face of that hostile power,
            How did the old knowledge stay alive?
            How do we have a Craft to practise?
            Our ancestors knew how to fight and survive!
                    How do we honour our blessed dead?
                    Slavery threatens all but the few!
                    We must teach their cunning ways;
                    Everyone needs the skills they knew.
 
            cho:    Rise up, Witches, gather your strength,
                    And let your power spread and climb;
                    Earth and all her children need us,
                    For all face now the Burning Times.
 
            I'll not cast off science's works
            Witches all forces to Will can bend.
            I'll not accuse, for war and waste,
            Some patriarchy of faceless Men.
                    Men do not cast the only votes;
                    Women alone do not demonstrate.
                    Rather than shut out half the race,
                    Who, if not we, will change that state?
 
            cho:    Rise up, Witches, gather your strength,
                    And let your power spread and climb;
                    Earth and all her children need us,
                    For all face now the Burning Times.
 
            I will not blame a Father's Church --
            Blame and guilt are Their tools, not mine.
            And even in the shuls and churches
            Allies there will I seek and find!
                    I will not answer hate with fear;
                    Nor with a smug, cheek-turning love;
                    I will not answer hate with rage;
                    By strength alone will I not be moved!
 

                                                                                           1850

                                    BURNING TIMES  (cont.)

            cho:    Rise up, Witches, gather your strength,
                    And let your power spread and climb;
                    Earth and all her children need us,
                    For all face now the Burning Times.
 
            I will not hide in my sacred grove --
            The factories and cities yet ring me about.
            I will not climb my ivory tower --
            The real world exists though I shut it out.
                    I will not work for Church nor State
                    Who serve themselves while they serve us lies.
                    Nor only for my Witchen kin
                    But for the family of all alive!
 
            cho:    Rise up, Witches, gather your strength,
                    And let your power spread and climb;
                    Earth and all her children need us,
                    For all face now the Burning Times.
 
            So if rebellion means to fight
            A State lost sight of why it was built,
            If heresy's to reject a Church
            That rules with force or fear or guilt,
                    Then let us all be rebels proud,
                    And shameless heretics by creed!
                    A tyrant's hand subjects the Earth
                    More heretic rebels are what She needs!
 
            cho:    Rise up, Witches, gather your strength,
                    And let your power spread and climb;
                    Earth and all her children need us,
                    For all face now the Burning Times.
 
                        copyright 1988, Leigh Ann Hussey
            ThelemaNet - Hail Eris! * (415) 548-0163 (Opus 1:161/93)

                                                                                           1851

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                                         CHANGE

              I wonder if the sadness I feel
              Is the shadow
              Of my profound happiness
              Something is finished
 
              That was filled with wonderful excitement
              The search is over
              Now it is time to work
              This is something new
 
              It is as if a tiger were lurking
              Unseen and waiting
              To pounce on me and kill
              This, my new beauty
 
            01-10-89 Hugh Read
            FIRE OPAL - A Gem of an OPUS  [Minneapolis, MN  (612) 822-4812]
            (Opus 1:282/8)
 
 
                                                                                           1852

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                                          To Greyshield, with love
 
                     The circle cast about us.
                     The Gods bear witness to our love.
                     The Watchtower Guardians keep
                     silent vigil.
                     Our brothers and sisters stand with us.
                     The Lord and Lady have granted
                     us audience.
                     The candlelight reflects the love
                     in your eyes.
                     A love that we have shared before,
                     Not even death to come between us.
                     We stand together, hand in hand.
                     Our paths have merged again.
                     The Moon beckons us to join Her,
                     gladly we go.
                     The Lady smiles upon us.
 
                                     Phoenix
 
            InterVisioN "The ParaNormal Connection" 603-547-6485 HST
            (1:132/123)

                                                                                           1853

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                                      A PAGAN AWAKENING
            A new life is there,
            You hear Her now,
            She was always there,
            and You're forever changed.
                  So listen to Diana, and accept Her love.
                  Hoard not Her gifts : feeling, renewal, music.
            A new life is there,
            You see Him now,
            He was always there,
            and you're forever changed.
                  So look to Apollo, and receive His light.
                  Hoard not His gifts : healing, growth, joy.
            A new life is there,
            Your hands reach it now,
            It was always there,
            and You're forever changed.
                  So touch the earth, and partake of it's sustenance.
                  Hoard not it's gifts : body, green, silence.
            A new life is there,
            You soar with it now,
            It was always there,
            and You're forever changed.
                  So breathe in the air and gather the wind.
                  Hoard not it's gifts : mind, dreams, empathy.
            A new life is there,
            You're warmed by it now,
            It was always there,
            and You're forever changed.
                  So build the flame and brave it's heat.
                  Hoard not it's gifts : spirit, will, energy.
            A new life is there,
            You flow with it now,
            It was always there,
            and You're forever changed.
                  So study the ocean and follow it's tides.
                  Hoard not it's gifts : self, courage, sorrow.
            A new life is there,
            You're one with them now,
            They were always there,
            and You're forever changed.
                  So take Their gifts and return them threefold.
                  Share this magic : friendship, love, trust.
                              .... Jeff A. Bordeaux  4 Jan 89
            InterVisioN "The ParaNormal Connection" 603-547-6485 HST
            (1:132/123)

                                                                                           1854

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                                    A CALL TO LORD AND LADY
 
                She lives and breathes upon the Earth
                Her wheel spins round the hub of June
                She is the web of life and birth
                Her smile floats softly with the moon
 
                Heart of life, and caring mother
                Loving sister, noble princess
                Firebird spirit, restless lover
                Shadowy hidden sorceress
 
                His strength is there in mountains high
                His lightning flys from air and cloud
                His horn heralds the wild hunt's ride
                He quickens forest, roaring proud
 
                Children's friend, protecting father
                Watchful brother, noble fighter
                Laughing wise one, dark magister
                Player of pipes, thoughtful sheperd
 
                Their faces many, countless names
                Pan, Diana, Zeus, Astarte
                Teachers from dreams, oracle's flames
                Speak, and guide us within our hearts
                                 - J.A.B. 14 Feb 89

                                                                                           1855

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                                       SEEKING THE SIGN TO DRAGONHEIM
              -
                Mighty wings once carved the cumulus
                 sowing storm filled clouds and reaping rain.
                Soaring, we bounded the radius
                 of the peak crowned heights of our domain.
              -
                    How long is the road to Dragonheim?
                    The length of a dreamer's call.
                    How number the miles to Dragonheim?
                    It is none, I say, and all.
              -
                And the sky roared when touched by our flames
                 it sang to words wrought in fume and smoke.
                Firey visions dwelt within the names
                 of numberless tribes of dragon folk.
              -
                    Where winds the path to Dragonheim?
                    Hidden in a name; a secret sound.
                    Where stands the entrance to Dragonheim?
                    In the place never lost, though seldom found.
              -
                Majestic mountains once housed our young
                 born from crystal eggs that caught the light.
                In strong shadowed heights our dwellings hung
                 ne'er crossed by the foes who feared our might.

 
                  What shapes the trail to Dragonheim?
                    A maze of dreams, pointing streight.
                    How travels the way to Dragonheim?
                    On paths of heart, devoid of hate.
 
                Now the lands are gone, scourged by the ire
                 of the modern day people's decree.
                But spirits live on, look to the fires.
                 You must catch our souls to set us free.
 
                    In what age stands the halls of Dragonheim?
                    Time beyond time, between the worlds.
                    Where dwell the inhabitants of Dragonheim?
                    They smile as your spirits soar and curl.
 
              **   -  J.A. Bordeaux (Steorra Rokraven) ,  17 Feb 89
            InterVisioN "The ParaNormal Connection" 603-547-6485 HST
            (1:132/123)
 
                                                                                           1856

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                                           TO THE DRAGONS, REBORN
              -
                They say the flame wrought winds are dead;
                 Ethereal dancing, jeweled wings - no more.
                Monolithic rationality is the head.
                 Noble dreams and works - shattered, torn.
              -
                Their world was theirs - never doubt.
                 But the magic and power faded away,
                When the light gave way to spiritual drought
                 and Oppenheimer replaced Morganna Le Fay.
              -
                But in some strange souls they found a home:
                 Those inspired, lost, exiled castaways.
                Music and verse and The Craft are the bones
                 Of these long lost archetypes of elder days.
              -
                And it takes a mere seed to create an oak,
                 and music and light, rain and mirth,
                bridging land and sky with it's growth;
                 fulfilling the call to renew the Earth.
              -
                So nurture these dragons who live within you-
                 The Burning has ended and they may go free.
                Let them grow so that their work may continue.
                 An it harm none, do what ye will - Blessed Be!
              -
                              Jeff A. Bordeaux  3 January 1989
            InterVisioN "The ParaNormal Connection" 603-547-6485 HST
            (1:132/123)
 

                                                                                           1857

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                                         EARTHDREAM
              -
                I feel earth drums deep in the mountain's feet;
                Compelling rhythm driving from the core.
                I quicken to the flow of molten heat,
                and sing with earth song felt in granite's roar.
              -
                And overhead, elusive secrets heard
                in rushing air, bright lightning's stormy ring.
                The wisdom of the dragon, cloud and bird
                I hear in wind, and see in eagle's wing.
              -
                A roaring flame will dance and show it's gaze
                and speak with firey language, spark and smoke.
                My needful spirit feeds upon this blaze
                and feeds the source with rowan, ash and oak.
              -
                The swelling ocean, graced with moon's soft kiss
                will heal and bathe the heart within it's wake.
                The clear blue source of flowing feeling's bliss
                is found in winding stream, dark pool and lake.
              -
                This dream surrounds and makes our spirits one.
                Learn from the Earth, her smile, her forests green;
                To watch and listen, feel the visions come,
                to find the center, find the worlds between.
                    -- J.A.B.  15 Feb 89
            InterVisioN "The ParaNormal Connection" 603-547-6485 HST
            (1:132/123)
 
                                                                                           1858

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                                                     ELF
 
                Wilst I think,
                And sit and dream within the forest,
                  soft footfall comes up behind me,
                   as I think.
                A soft cool hand touches my shoulder
                  and whispers like the wind enter my ear.
                Her perfume preceeds her words,
                  her intentions reflected ,
                    in the calming mist.
                Like dust, sleep overcomes me,
                  as soft secrets fill my thoughts,
                   the hand releases its elfin grip,
 
                And I drift into sleep...
                       Marcus
            Baker Street Irregular * Ft Walton Beach FL (1:366/222)

                                                                                           1859

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                                            LYRA
 
              Lyra
              In her bubble
              Dances near me now
 
              Tiny seer
              You never wobble
              As you dance the Tao
 
              Rainbow Fire
              Like the Maple
              And the Oak Tree, too
 
              Flumes your Air
              Suppley
              Beauty!  Wow!
 
              (Us little people gotta stick together even at a distance...maybe better at a
            distance )
                       Hugh Read
                       The Terraboard, Minneapolis, MN (Opus 1:282/341)
 
                                                                                           1860

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                                            The Goddess is Alive
 
             Moon shines down upon a sea of Light,
             Shifting sands lay singing in the Heart of the Night.
             I looked upon a scene that gripped me to the core,
             White-clad maidens below were dancing on the shore.
 
             Sweet sounds slipped from moon-lit throats,
             Wind whipped hair abound,
             Lit by the light within and without,
             The Women circled 'round.
 
             As I stood, water engulfed my feet,
             My body swayed to your Heavenly Heart beat.
             Wind and wave and fire light,
             Paled in my mind Earthly delight.
 
             Time slipped by me as you held your embrace,
             And windblown spray covered my face.
             Protected deep within your Womb,
             I could feel the tender pain of Life's bloom.
 
             Candles flared high as the Dance progressed,
             Deep inside with a healing touch you blessed.
             All around, wind, wave and fire shouted of your life,
             Your light speared deep within, soothing my strife.
 
             Divine Mother, Goddess of Light,
             To you I come seeking protection from the night.
             Come home to shelter within your arm,
             Surrounded by Love, hidden from harm.

 
           Holy Mother, Queen of Heaven and Earth,
             From you we all trace our Birth.
             Heavenly Goddess, light from above,
             Shine down upon us, we pray for your Love.

                                                                                           1861

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                                              HUNTER'S WARNING
                                                       -
               I have a tale, all grim forbode
               of one who sought the night.
              He mounted, then in darkness rode
               to work upon the height.
               Control and power over all,
               the essence of his quest.
              The people he would hold in thrall.
               Ill omen was his crest.
               He found a cliff beside the sea.
               A glowing circle cast,
              with magic burnt the Sacred Tree
               and drawing sword, stood fast.
               The ocean swelled, and gale winds cried-
               a storm of ice and chill.
              Bright lightnings slashed and burned the sky
               imposed by dark'ning will.
               A gateway through the Other World
               was opened by his hand,
              For from the clouds a funnel swirled
               and Bifrost's road did stand.
               A raucous army then came down
               and rode upon that coast.
              Weird hoofbeats rang upon the ground
               from steeds who were as ghosts.
               Just from the Hunt they had returned
               to challenge fox, and deer.
              And from the leader, one eye burned
               and sighted down his spear.
               'What magus honors not my name?',
                a booming voice then cried.
              'What fool does play this ill wrought game?
                Best answer quick - or die.'
                 'My title matters not, O Lord.',
                  the sly tongued one did speak.
                'We share the spirit of the sword-
                  your wisdom I would seek.'
               'My secrets will I gladly give
                to all who share my way-
               but test ye must, to die or live-
                one chance to go or stay.'
                 'Though death is not the thing I crave,
                  your questions will I bear.
                 And favour lacking, to the grave
                  and thralldom will I swear.'
                 'But I am learn'ed, wise and strong
                  so if your test surpassed
                 you must then swear before your throng
                  your power you will pass.'
               The Hunt Lord scowled, and it was done,
               then said with frosty breath:

           'Unto me you will answer one-
               what purpose does serve death?'
                 'My foes have often met their end.
                  I glory in the kill.
                 My way will use the death to bend
                  the people to my will.'
               The Goddess Freyja then impart:
              'What say you of the dove?
              What use to you are things of heart?
               Regard ye what of love?'
                 'I scorn all love, I favour wrath,
                  tis best left for the meek.
                 And peaceful ways cross not my path,
                  tis only for the weak.'
              'War is my art, so answer this:',
               spoke grim one handed Tyr.
             'Affairs of state, when go amiss-
               is honor in your sphere?'
                 'All honor I return to friends
                  and other Lords deserved.
                 I say again, foes meet their ends
                  when wrath has been incurred.'
              'Unto us now, one more reply
               before you hear our will.
              of spells and power - magic high,
               of what does this fulfill?
                 'To honor you, I would enshrine,
                  the world then I would take.
                 To snare, all shiftless peoples bind
                  with forces I would wake.'
               All Asgard's dwellers, looking grim,
               then nodded to this king.
              Triumphant mein came over him-
               his darkened soul did ring.
               But Odin set his rage filled face-
               the mages blood ran cold.
             'Ye think that thou hast won our grace
               with naked evil bold?'
              'All death is but the way to birth
               and peace is men's desire.
              Our way is to renew the Earth-
               despoiling not in ire.'
              'This and the magics meant to heal
               and guide on wisdom's path.
              So this is why the powers wield-
               you have incurred our wrath.'
              'But go in sorrow - life we give,
               along with this one curse-
              That ever long as you shall live
               your life now is reversed.'
              'Harm with your magic, and you die
               a death forever long.
              Hurt with your guile, and you shall cry-
               your way is twisted, wrong.'
               They rode like leaves upon the wind.
               Ensorcelled mage grew mad.
              He wanders - never trust or friends.
               Just woe, dark soul, nomad.

             Pay heed, all seekers on the path
               to shadow's knowledge earned.
              To evil go, you gain the wrath
               of Powers great and stern.
 
                   - J.A. Bordeaux  8 Mar 89
                                                                                           1862

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                                                THE MOONPOOL
              -
                It is a lazy, restful time
                 here in the forest glade.
                The sun is departing, the stars arriving
                 and the trees are a darkening jade.
              -
                An air of buzzing, drowsing stillness
                 invades the meadow, lends weight to my head
                as I settle down - bedroll, backpack
                 and strains of music are seemingly played.
              -
                A deep, cool, dark pool is here,
                 mirror clear, reflections of skies,
                as peace fills my mind, my soul
                 and sleep gently touches my eyes.
              -
                I know not whether I was awake, or in dream
                 or how much time had passed,
                when I felt the magic of this place
                 camped there, upon the grass.
              -
                No sounds - no crickets? (The Music!)
                 As the Moon awakens the pool, so bright.
                Why this anticipation, premonition,
                 this magical feeling, this ghost haunted night?
              -
                Then, a siamese cat enters the meadow-
                 silver grey, regal compusure, flowing lines.
                And somehow I know - I see intelligence
                 and wit, and power, as she looks into my eyes.
              -
                How does she speak without speaking?
                 But somehow, she communicates good will, and cheer.
               'Stay quiet, childe of man.', she says.
                'Be still - you are but a guest here.'

               Then a parade of feline musicians
                 wandered in singing from the right.
                I shake my head *bedazzled*; Am I dreaming, or mad?
                 Why me - here to witness this eldritch sight?

                                     THE MOONPOOL  (cont.)
              -
                A troupe of dancing, cavorting gnomes
                 made their appearence upon a rocky stage.
                And following them : silver clad, haughty elves
                 accompanied by a wizened old mage.
              -

                Now, many strange but noble presences made manifest
                 on that starlit night in June.
                And I witnessed and heard sweet music, high magic, secrets
                 until dawn, with the passing of the Moon.
              -
                And the high bred Queen of Cat Folk
                 smiled with warmth, and left.
                Left me shaking with these visions,
                 and nodding, I finally slept.
              -
                I return often to these stately woods, seeking
                 but never finding the sacred pool, so bright.
                It makes me sad - very sad to think
                 that it was but a dream, a peculiar night.
              -
                But sometimes, at the edge of sleep,
                 soft music slowly beckons, and calls.
                And I know with every fiber of my being
                 that I will again visit these magical sylvan halls
 
                                                                                           1863

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                                                    Jewel
 
             Sparkling like a priceless gem,
             Your eyes glisten, a living diadem.
             Touched from the past brought forth Today,
             And once again my Heart is brought to bay.
 
             I remember when we rode the Field,
             Banner flying, raised the shield,
             And then the time we loved and lost
 
            And the unforgiving sea claimed a deadly cost.
 
             Once in a village, poor and downtrodden,
             Once with new birth our life was broken,
             Lover I remember you when,
             Ages past we wandered a glen.
 
             Many lives have come and gone,
             But for a while, with you I would be alone.
             An oasis in the desert of life,
             An island of Joy in an ocean of Strife.
 
             It seems so strange the day we met,
             Our eyes crossed briefly and our gazes met.
             Stars in our eyes we heard them say,
             But then you had to turn away.

 
           Departing you went with backwards gaze,
             My eyes followed you gently and my heart was ablaze.
             Visions of the Past and Future days,
             And all I could see was the Sun's bright rays.
 
             It seems so fateful that you walked in that day,
             And to your smile my heart fell prey,
             Eyes that dance filled with moonbeams of light,
             While under your breast beats a heart filled with Life.
 
             Into my arms I call you to me,
             Eager our love to set free,
             Into the air, like Hawks on the wing,
             My love I give to you without any strings.
 
             You say that you need time to be sure,
             Lover, I tell you, that our love will endure.
             This lifetime or next, only time will see,
             But sooner or later, our love it will be.
 
             Shining like diamonds caught in the sky,
             A beacon for others, calling them to fly,
             Showing no limits, teaching others to be free,
             Visions of Love and Life we will be.
                                        Shadow Hawk, 03-12-89  14:07

                                                                                           1864

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                                             The Coming of Lugh
                                                 by Iarwain
 
             Lugh the Il-Dana came to the Tara
             Lugh Samildanach came to the palace of the Tutha De
             Lugh, master of all arts, came to Eireann
 
             The gate keeper did not recognize Lugh
             The gate keeper asked the Il-Dana his name
             The gate keeper asked Lugh Samildanach what skill he possesed
 
             Lugh said:
 
             I am Lugh Samildanach
             I am Lugh the Il-Dana
             I am Lugh, master of battle
 
             The gate keeper said:
 
             We have no need of a battle master
             King Nuada de Danann is our battle master
             Nuada Airgitlamh is our battle master
 
             Lugh said:
 
             I am Lugh Samildanach
             I am Lugh the Il-Dana
             I am Lugh, master of healing

                                 The Coming of Lugh   (cont.)
             The gate keeper said:
 
             We have no need of a master of healing
             Diancecht de Danann is our master healer
             Diancecht is master of all herbs and healings
 
             Lugh said:
 
             I am Lugh Samildanach
             I am Lugh the Il-Dana
             I am Lugh, master of knowledge
 
             The gate keeper said:
 
             We have no need of a master of knowledge
             Oghma de Danann is master of all learning
             Oghma is master of all knowledge
 
             Lugh said:
 
             I am Lugh Samildanach
             I am Lugh the Il-Dana
             I am Lugh, master of Sailing
 
             The gate keeper said:

             We have no need of a master of sailing.
             Mananan mac Lyr de Danann is our master of ships.
             Mananan mac Lyr, son of the sea, is our master of sailing
 
             Lugh said:
 
             I am Lugh Samildanach
             I am Lugh the Il-Dana
             I am Lugh, master of sorcery
 
             The gate keeper said:
 
             We have no need of a master of sorcery
             The Badb de Danann are mistresses of all sorcery
             The three sisters Macha, Nemhain and
                 Morrigan are mistresses of all witchcraft
 
             Lugh said:
 
             I am Lugh Samildanach
             I am Lugh the Il-Dana
             I am Lugh, master of smithing
 
             The gate keeper said:
 
             We have no need of a master of smithing
             Goibniu de Danann is our master of smithing
             Goibniu is a master of all crafts
 
             Lugh said:
 

           I am Lugh Samildanach
             I am Lugh the Il-Dana
             I am Lugh, master of the battle
             I am Lugh, master of healing
             I am Lugh, master of knowledge
             I am Lugh, master of sailing
             I am Lugh, master of sorcery
             I am Lugh, master of smithing
 
             I bid you, unless you know of another who is master
             of all these arts, take me to Nuada Airgitlamh,
             take me to Nuada, king of the Tutha de Danann.
 
             The gatekeeper went to Nuada.
             When Nuada heard of Lugh's coming he said:
             Let him come in, for never has his like entered
             this fortress
 
             Lugh the Il-Dana was admitted to the Tara
             Lugh Samildanach was admitted to the palace of the Tuatha De
             Lugh master of all arts found his place amongst the Tuatha de  Denann
                                                                                           1865

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                                                 Night Wind
 
             Night Wind whispers gently through the trees tonight,
             Soon, softly, soon they whisper in delight,
             Flights of Night Visions take wing in the night,
             Off to the slumbers of children to bring Joy and Fright.
 
             Over house, street, mountain and meadow
 
            Wind flies swirling, fast and then slow,
             To windows of children, it's dreams to bestow,
             Dreams of Heros, Dragons, Maidens and more.
 
             Little faces move in the night,
             Eyes seeing Night Dreams of Horror and Delight,
             Innocent faces asleep in the night,
             While mighty undertakings go on with Inner Light.
 
             Strong do they battle, they play in the night,
             While parents lie dreaming of their own fear and delight.
             Deep in the Heart of the Night Wind they soar,
             No longer Children, but Adventurers and More.
 
             Explorers and Travellers, Saints and Devils,
             The Children of Day become Night's greatest Messengers,
             Carrying word of Great Cities, Underground Oceans and Life,
             Back to the day to see the Sun's light.
 
             And in the morning as Night Wind retires,
             Bright little faces alight with the glow,
             Tell Tales of Valour and Strife into he night,
             and condescending pats on their Heads is their plight.

 
           Off to your play they are told in the Day,
             Enough of this dreaming they are told is the way,
             That they are growing up and that this is the Real Way,
             Dreams are for nighttime, and not for the day.
 
             Dreams are for Dreamers, now you go and Play,
             And the Mighty Warriors on the Night go into the Day,
             Playing with dolls and trucks and clay,
             The mighty forget Night's battles along the way.
 
             But Deep in the forest, the cave, and the Dark,
             Night Wind lies Dreaming and awaiting the Time,
             When Night visions once more take to flight,
             And Children of Day become Warriors of the Night.
 
                                       Shadow Hawk, 03-12-89  14:06
                                                                                           1866

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                                                 A TREE SONG
                                             by Rudyard Kipling
 
            Of all the trees that grow so fair,
                Old England to adorn,
            Greater is none beneath the sun,
                Than Oak, and Ash, and Thorn.
            Sing Oak, and Ash, and Thorn, good sirs,
                (All of a Midsummer morn!)
            Surely we sing of no little thing,
                In Oak, and Ash, and Thorn!
 
            Oak of the Clay lived many a day,
                Or ever Aeneas began.
            Ash of the Loam was a Lady at home,
                When Brut was an outlaw man.
            Thorn of the Down saw New Troy Town
                (From which was London born);
            Witness hereby the ancientry
                Of Oak, and Ash, and Thorn!
 
            Yew that is old in churchyard-mould,
                He breedeth a mighty bow.
            Alder for shoes do wise men choose,
                And beech for cups also.
            But when ye have killed, and your bowl is spilled,
                And your shoes are clean outworn,
            Back ye must speed for all that ye need,
                To Oak, and Ash, and Thorn!
 
            Ellum she hateth mankind, and waiteth
                Till every gust be laid,
            To drop a limb on the head of him
                That any way trusts her shade.
            But whether a lad be sober or sad,
                Or mellow with wine from the horn,
            He will take no wrong when he lieth along
                'Neath Oak, and Ash, and Thorn!

 
          Oh, do not tell the priest our plight,
                Or he would call it a sin;
            But--we have been out in the woods all night,
                A-conjuring Summer in!
            And we bring you good news by word of mouth --
                Good news for cattle and corn --
            Now is the Sun come up from the south,
                With Oak, and Ash, and Thorn!
 
            Sing Oak, and Ash, and Thorn, good sirs
                (All of a Midsummer morn)!
            England shall bide till Judgement Tide,
                By Oak, and Ash, and Thorn!

                                                                                           1867

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                                             THE CLOUD SCULPTORS
                                             Staeorra Rokraven
                  -
               The air finds flight in forms of lofty wind
               As one with nature's children taking part
               And soaring up to go and find a friend
               Then join with water spinning wispy art.
                  -
               This nature's process has eternal known
               The way to hang up on the sky these drapes
               But wonder not how these soft clouds have grown
               From fleecy strand filled webs to take their shapes?
                  -
               Perhaps the artist's brush a thing unseen
               With living tools the Elder Gods express
               Those firey ones whose scales and talons gleam
               To grace the heavens with their soft caress.
                  -
                 Now see the strokes of carving wings along
                 With falling rain - the strains of Dragon song.

                                                                                           1868

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                                             A DREAMING DESIRE
                                             Staeorra Rokraven
                  -
               A spark comes coiling to the edge of sleep
               From realms arcane which have become unknown
               And from this psychic well does beauty leap
               A vision cherished for to call my own.
                  -
               This wispy strand now takes it's shape in fire
               And fueled by sources boldly to enchant
               Then forming curves from wish of heart's desire
               A Woman's eyes all graced with Elvish slant.
                  -
               The shield maid's arms then reach and wanting clasp
               We intertwine within her streaming hair
               Then sighing voices send a heartfelt gasp
               As fragrance heralds tawny skin now bare'd.
                  -
                 This honored Lady may in shadows walk
                 But fate may someday find my heart unlock.

                                                                                           1869

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                                       TO THE BONFIRES
                                              Staeorra Rokraven
                  -
               A circle gathered round a roaring pit
               All joining hands to bask within it's glow
               And under Moon crowned sky all starry lit
               We sing and praise the Power's shadowed flow.
                  -
               For some the flames form dancing Dragon's wing
               And other smoke wrought visions climb the air
               For all a caring closeness will this bring
               And psychic current bonding hearts to share.
                  -
               We charge this timeless place between the worlds
               To call the Goddess' love within our hearts
               And join with her our joyous souls unfurled
               Our spirits dance with her by ancient arts.
                  -
                 This night forever captured in this glade
                 To see old souls re-met and friendships made.
                       -  J.A. Bordeaux  (S.R.)  -

                                                                                           1870

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                                                 AMPHITRITE
 
             The Lady went out sailing,
             She spoke to all She saw,
             And all who heard took ship with Her
             And signed the sailors' law.
             She sailed across the foamy waves,
             Her trident in Her hand,
             Her throwing-net beside Her,
             And little thought of land.
                  The Lady went out sailing.
 
             Her vessel had a heart of oak,
             And hearts of oak her crew,
             Her rig was square, five-masted,
             Her compass always true.
             The mermaids swam before her,
             The whales swam in her wake,
             The dolphins on her bow-wave,
             On any course she'd take.
                  The Lady went out sailing.
 
             The young and brash Earth-Shaker
             Espied the Lady's ship
             And vowed he'd have both Lady
             And boat beneath his whip.
             He hungered to be Sea-Lord;
             He took his winged horse
             And busked them both for battle,
             And dogged the Lady's course.
                  The Lady went out sailing.

                                     AMPHITRITE  (cont.)
             At length, he overtook them,
             And lighted on the stern.
             He drew his sword for boarding;
             He felt his passion burn.
             The oaken-hearted crewmaids
             Dodged as he swung apace
             They made a path before him
             To give their Captain space.
                  The Lady went out sailing.
 
             The Lady stood before him;
             He raised his sword to slice.
             She stood firm; with Her trident
             She smote the deck thrice.
             A wrenching seized his belly;
             He rushed to the lee side
             To puke his guts while laughter
             Assailed his godly pride.
                  The Lady went out sailing.
 

             "And what would you, bold pirate?"
             The Lady asked with force.
             "I just want off this vessel!"
             They led him to his horse.
             He mounted to take leave of those
             Who at young gods would scoff.
             But he'd barely room for landing--
             And none for taking off!
                  The Lady went out sailing.
 
             "You've lost!" cried Amphitrite
             Her net stopped his career
             "Now--tell me what you came for
             You half-baked buccaneer."
             "I came to take your crewmaids
             And vessel for my fee,
             But most of all your maidenhead
             And Lordship of the Sea.
                  The Lady went out sailing.
 
             "I think you're cute", the Lady said
             "Too cute to feed to fishes,
             "And so that Zeus might call you strong
             "I'll grant most of your wishes.
             "You may have My net and fork;
             "I've better stored below,
             "And you may have My oaken car
             "To sail where winds might blow."
                  The Lady went out sailing.

 
           "My crewmaids are not Mine to give,
             "But you may call Me wife.
             "Our wedding night, Poseidon dear,
             "Must last you all your life,
             "For you shall rule the Middle Sea
             "And none shall take your place,
             "But I shall rule the Ocean
             "And the boundless deeps of Space."
                  The Lady went out sailing.
 
                --Copyright (c) 1988 by Sourdough Jackson
            The Lizard King-"I am the Lizard King; I can do anything."(1:104/45.5)
                                                                                           1871

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                                          HEAVEN IS A RESTING-PLACE
 
             I reject the mortal fear
             Which brings on doctrine-strife,
             For I have seen with poet's eyes
             The Door twixt Death and Life.
             I know not what might lie beyond;
             That time is yet to come.
                  Heaven is a resting-place,
                  A home to journey from.
 
             The churchmen argue overmuch
             On who is out and in,
             On how they should be organized,
             And how their neighbors sin.
             The flag is not the nation;
             The whole is more than sum;
                  Heaven is a resting-place,
                  A home to journey from.
 
             When God is shrunk to fit a Church,
             The greater part is lost,
             The Holy Ghost too oft gets thrown
             When "heathen trash" is tossed.
             If God's knocked down to Patriarch,
             Full half of God's struck dumb.
                  Heaven is a resting-place,
                  A home to journey from.
 
             I shall fear not for my friends,
             Nor worry for my kin,
             And when I face that bright-lit Door
             I'll joyfully go in.
             All those dear to me will join
             The Feast of Friends to come:
                  Heaven is a resting-place,
                  A home to journey from.
 
                --Copyright (c) 1988 by Sourdough Jackson
            The Lizard King-"I am the Lizard King; I can do
            anything."(1:104/45.5)
 
                                                                                           1872

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                                                PRAYER DRIVE

 
           With every turn of the disk in the drive:
             To him who helps the poet thrive
             By swapping silver for the use
             Of verse, sweet blessings from the Muse.
 
             But woe to him who plays the thief,
             Deletes this message--grant him grief!
             For every time the disk spins around,
             His luck shall tumble to the ground.
 
                       --Copyright (c) 1987 by Sourdough Jackson
            The Lizard King-"I am the Lizard King; I can do
            anything."(1:104/45.5)
 
                                                                                           1873

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                                       ELEGY:  JAMES DOUGLAS MORRISON
 
             Deirdre and Eogan and Conchobar
             Ride the King's Road in an open car.
             Deirdre stands proud as the car scrapes the walls.
             The clearance is low; the bright lady falls.
                  Swept to the road, she's gone for a ghost,
                  Gone in the night on the Golden Coast.
 
             Who, now, shall mourn for Usna's dead?
             Who will drink poteen o'er Deirdre's fair head?
             Her sorrow is spent, her howling is done,
             For Alan and Arden and Naoise are gone.
                  Swept as if mines, they're gone for a ghost,
                  Gone in the night on the Golden Coast.
 
             A spirit in frenzy arises from flames,
             A poet out seeking the elder gods' names.
             A swan in a duck-nest, a bow strung and drawn,
             A druid a-singing to greet the pale dawn.
                  Swept by a vision, he chases a ghost
                  To exile, out on the Golden Coast.
 
             Shaman and singer, he screams to the skies
             His pain and his vision.  An arrow, he flies
             Attended by Serpents, by Lizards, by Pan--
             Fair Deirdre's returned in the guise of a man.
                  Swept by her spirit, possessed by a ghost,
                  He leads the fey young of the Golden Coast.
 
             In Eogan and Conchobar's car they now go,
             He stands proud, defiant, where clearance is low.
             The arrow has fallen, the sorrow has burned.
             Who, now, will mourn the grave howler returned?
                  Swept by her darkness, he's gone for a ghost.
                  The Druid, the Changer, the Poteen-mad Host
                  Is gone in the night on the Golden Coast.
                --Copyright (c) 1988 by Sourdough Jackson

                                                                                           1874

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                                  ANOTHER ONE FOR JIM MORRISON
 
             Where did he go, that vision-mad soul?
             What did he see on his quest?
             Who did he meet at the end of his night?
             Why did he fail the test?
 
             The shaman is old, a new must be found,
             Take the young ones to a height.
             Those who would be a shaman must jump.
             The one who survives will be right.
 
             He jumped--the serpent-strength filled his soul.
             He jumped--the new lizard king.
             He jumped--to the Lady he feared would be there.
             He jumped--but rose not to take wing.
 
             And I would now follow that worthy's descent,
             I would dare Medicine's dive.
             For I love the path he blazed for us all,
             But I, unlike him, shall survive.
 
             I jump--the snakes I feared buoy my soul.
             I jump--my spirit now sings.
             I jump--to the Lady I know will be there.
             I jump--can it be I've grown wings?
 
                --Copyright (c) 1988 by Sourdough Jackson
            The Lizard King-"I am the Lizard King; I can do
            anything."(1:104/45.5)

                                                                                           1875

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                                            BENEATH THE FULL MOON
 
             Come, I will sing it in your ear:
             Your dancing days are come.
             All the feeling you hold dear
             Will lift your spirit some;
             Dance until the rosey dawn
             All in a gay, glad rag.
                  I carry the Sun in a golden cup,
                  The Moon in a silver bag.
 
             And I will sing you merrily
             Into my ring of dooms,
             And I will twine into your hair
             A wreath of maiden blooms.
             You'll turn, when dancing days wane low
             To Crone, but not to Hag.
                  I carry the Sun in a golden cup,
                  The Moon in a silver bag.

 
           As Maiden grows to Mother,
             And Mother into Crone,
             Dance, My darling daughter,
             Beneath My rounded Moon.
             Dance in argent splendor
             Until your spirits flag.
                  I carry the Sun in a golden cup,
                  The Moon in a silver bag.
 
                --Copyright (c) 1988 by Sourdough Jackson
            The Lizard King-"I am the Lizard King; I can do
            anything."(1:104/45.5)
 
                                                                                           1876

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                                              Computer Blessing
 
              Blessings on this fine machine,
              May its data all be clean.
              Let the files stay where they're put,
              Away from disk drives keep all soot.
              From its screen shall come no whines,
              Let in no spikes on power lines.
              As oaks were sacred to the Druids,
              Let not the keyboard suffer fluids.
              Disk Full shall be nor more than rarity,
              The memory shall not miss its parity.
              From the modem shall come wonders,
              Without line noise making blunders.
              May it never catch a virus,
              And all its software stay desirous.
              Oh let the printer never jam,
              And turn my output into spam.
              I ask of Eris, noble queen,
              Keep Murphy far from this machine.
 
              1988  Zhahai Stewart
            Adelante - 300 meters above Boulder, CO (Opus 1:104/93)
                                                                                           1877

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                                               Quarters Chant
              <chorus>
              Chant the quarters
               one by one
              chant the quarters round
              Chant the quarters
               one by one
              and set the circle sound
              .
              Incense burn and
               spirits lift
              Chant the quarters round
              Air comes to guard the east
              to set the circle sound

            .
              <Chorus>
              Flames ignite and
               spirits fly
              Chant the Quarters round
              Fire comes to guard the south
              to set the circle sound
              .
              <Chorus>
              Moisture comes and
               spirits fill
              Chant the quarters round
              Water comes to guard the west
              to set the circle sound
              .
              <guess what? Chorus...>
              Life comes forth and
               spirits soar
              Chant the quarters round
              Earth comes to guard the north
              to set the circle sound
              .
              <one last time for the chorus...>
              Quarters called one
               by one
              chant the quarters round
              Circle raised as on
               my friend
              and sets the circle sound.
              .
                             Damon
            The Masterwork Opus * Aurora, CO (303) 341-6614 * (1:104/55)
                                                                                           1878

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                                                  THE RIVER
 
              In the midst of death and violence
              A light kindling in my heart
              Is beginning to warm my soul
              With new life.
 
              I look back at the white water boiling behind me
              With a shuddering anger at the treacherous, roiling white   light.
              I look ahead at the broad, black expanse
              Smooth, yet turbulent and rich with wonderful power.
 
              Deep moments of peace are the essence of what is coming
              Deep pools of bliss are the essence of what is coming
              Troubles are the food that nourishes a peaceful life
              Troubles gently feed bliss with subtle flavours of delight
 
              I bow to all the Deities who are bringing me wealth unmeasured
              And I thank the Lord, and I thank the Lady, and I thank my   Self.
                                        Hugh Read , 02-15-89  12:17
                              The Terraboard, Minneapolis, MN (Opus 1:282/341)
 

                                                                                           1879

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                                            SNOW
 
             Goddess is beautiful dressed in white
             The tiny white crystals that fall through the night
             They fall so gentle, don't make a sound
             As they drift to Earth and lay on the ground
 
             Looking up, snow melts on my face
             as I leave behind the hectic pace
             I'm in another world, one of love
             communing with the Goddess above
 
             Drawing the power from all around me
             one with Her, I truely wish to be
             This is the quest for which I strive
             It is my reason for being alive
 
             Standing alone, staring at the sky
             I feel a tear coming to my eye
             The feeling of peace is awesome you see
             I feel the Goddess surrounding me
 
 
                   (C) 1989 - Steve Earl
            Excelsior AIBBS - Monroe CT 203-268-1222 (1:141/222)
 
                                                                                           1880

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                                              The Shaman's Call

            The Night Bird's call draws evening near,
            Stars and planets in the Darkening Sky appear,
            People of the day to their beds retire,
            Except for some Old Souls about a fire.
 
            Sounds begin to rule the night,
            As the Sun's bright rays fade from sight.
            Evening noises begin to grow,
            Cricket, Owl, and Wolf's lone howl.
 
            Deeper into the Night we go,
            The landscape lit by the fire's glow,
            One old man begins to sway,
            And one lone drum begins to play.
 
            Boom goes the drumbeat soft and slow,
            Tapping out the Heartbeat of the World Below,
            Boom echoes the drumbeat's call to go,
            To begin the ride to the World Below.
             The flames leap high into the night,
            And the World around us takes to flight,
            Senses shift in the darking light,
            And the Darkest Cave draws our sight.
             Enter the Cavern, down we speed,
            Into the Underworld the Drumbeat leads.
            Faster than Dragon, than Hawk, than Snake,
            Down the path the Shaman's feet race.
             Deeper and deeper into the Womb of the Night,
            Till up ahead appears the Light.

          Boom thunders the drum, and the walls seem to shake,
            And out of the Cavern I stop by a lake.
             I look around and I see Land so bright,
            That I know mortal eyes have never beheld this sight.
            In the Sky wheels Gods and Dragons in Flight,
            While bathing in the Lake is the Goddess of the Night.
             Her eyes see me clearly and I'm pierced by their Sight,
            There is no hiding in the Night of Her Light.
            The Animals come to Her call as she sings,
            And drumbeat from above gives me wings.
             Into the Sky my form changes still,
            On Hawk wings I ascend from the hill.
            Higher and higher into the Magical Sky,
            I soar on Wings lit in Magical Fire.
             This Bond, this chain, this freedom sublime,
            The Shaman's gift, boon, bane, the Drumbeat Divine.
            The Dream that brings Visions into the Night,
            The Night that is brighter than any Daylight.
             The sight of a Tree draws me near,
            The Great World Tree has brought me here.
            The Tree of All Knowledge grows out of sight,
            Even Hawk eyes are dimmed by it's light.
            Form changes swiftly, Snake am I now,
            Across the World Tree I wander uncowed.
            The Tree of Life, of Knowledge, of Power and Death,
            The Tree that for Shaman will give Shaman Breath.
             The Drum fills my body,
            My brain is on fire,
            Visions of Forces dance in the Light,
            And the drumbeat caresses me, somewhere in the Night.
             The Tree fades from view,
            My Soul takes to flight,
            And into the World, Dragon Stalks the Night.
            Back to the Cavern the worm passes nigh.
             Drumbeat calls, caresses, commands,
            Back to the Waking World the drumbeat demands.
            Up through the cave I ascend in the Night,
            Form shifts so slightly in my bemused sight.
             Dragon claws to Human feet,
            And to the fire where the Shaman meet.
            Around the fire slowly the Drummer keeps beat,
            Drawing home the Voyagers to the fire's night heat.
             Glazed expressions look into the night,
            But in Shaman's eye is still the Light.
            Slack faced expressions for others to see,
            But in Shaman's eye, is the Fire that Frees.
             Shaman stares into the fire,
            Then quietly into the night he retires.
            Off to his rest he fades from sight,
            Until the Drum calls once more to Night's Light.
              Shadow Hawk
            Baker Street Irregular * Ft Walton Beach FL (1:366/222)

                                                                                           1881

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                                           Storm
 
             Lightning flashing, wind howls through trees,
             Storm is rising, Mortals flee.
             Like armies marching, clouds parade by,
             Thunder shaking, rain hides the sky.
 
             Earth trembles under Titan's fist,
             As Elementals meet in their violent tryst.
             Jagged bolts from Heaven descend
 
             and Tree their goal to rend.
 
             Fierce are the powers of the storm,
             Chaos rules and dissolves Reality's form.
             Fear walks the Earth in the Lightning's stark Kiss,
             While rain hides the Shadows in Unholy mists.
 
             But like all things this to must pass,
             And after a time, storm ceases to harass,
             The wind abates and the thunder mutes,
             And Lightning ends it's violent pursuit.
 
             Sun peeks shyly from behind Thunderhead,
             And a faint rainbow across the sky does thread.
             One lone frog begins to sing,
             And a few bright birds take to wing.
 
             Slowly the mortal creatures crawl forth,
             To bask in the Sun's strengthening warmth,
             But even as the light returns to day,
             Elsewhere Storm will enter the fray.
 
             Storm into peace, night into day,
             This is the circle, the Divine at play.
             First one then the Other is the cycle of Life,
             No stagnation, no quiet, just unending strife.
 
             The Circle of Life is the Game we play,
             While upon this Earth our bodies decay,
             And when our storm of Life goes by,
             Into the Light we must all die.
 
 
             Life into death, dark into light,
             This is the Circle, the Divine delight,
             To experience death, and be reborn from the night,
             To once again behold Divine Starlight.
 
             Circling endlessly Eons fly past,
             But even this too in the end won't last,
             When the last sparrow falls and night draws to a close,
             The last to die is one final rose.

                                        Storm  (cont.)
 
             When all is merged in Divine Bliss,
             And nothing is left the Divine to kiss,
             Then up from the wells of Chaos will flow,
             New Life, new forms the Divine to know.
 
             Cycle upon cycle, Life upon death,
             The Eternal cycle, Brahman's breath,
             Form into Chaos, Chaos into form,
             This is the Rule to which Life will conform.
 
             One rule for life, one rule alone,
             That nothing is Changeless, and Chaos follows form,
             One Rule for Day and One rule for Night,
             That Nothing is Eternal in the Eternal's sight.

                                      Shadow Hawk , 03-12-89  14:19

                                                                                           1882

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                                           A VICTIM OF IDEOLOGIES
                 PLACE was just a place.
                  without form or future,
                   barren of inhabitants.
               -
                 Then RAIN appeared - and gave PLACE moisture.
                 And SUN lent PLACE light.
                 And EARTH molded PLACE into form.
                 And WIND and BREEZE breathed
                  sweet airs into PLACE.
               -
                 And CLOUD smiled and MOON shone.
                 And STAR brought forth beauty,
                  wonder, magic.
               -
                 And PLACE awakened.
                  And grew trees, and grass.
                  Animals appeared.
                   And PLACE was graced with
                    lakes, and ponds,
                    and light, and shadow.
               -
                 'Thank you!', cried PLACE.
                  'I am alive. Thank you.'
               -
                 And the elements conferred
                  among themselves,
                 And preened, and swelled, and gloated.
                 'See!', cried SUN. 'We are all powerful-'
                   'we have a RIGHT to be proud!'
               -
                 'Ah!', said RAIN. 'But I was the first!'
                  'And without me', said EARTH,
                   'PLACE would be shapeless!'

             -
                 And the elements fought, and argued, and battled
                 RAIN and WIND changed to STORM,
                  killing, ripping trees asunder.
                 EARTH shook, imposing vast destruction.
                 CLOUD, MOON and STAR retreated,
                  while SUN flared, burning all to ruin.
               -
                 And angered, with bruised pride,
                  the elements departed.
                 Only BREEZE remained upon this barren,
                  blackened desert that was PLACE.
               -
                 'Oh cruel brethren! What have we done?'
                   and BREEZE tried to resurrect PLACE,
                   but it's power was too weak.
               -
                 And so dead PLACE remains
                  the mournful cry of BREEZE
                   it's only voice.

                                                                                           1883

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                                                 Shadow Hawk
 
             Deep in Shadow, hidden from sight,
             Wandering by, like a thief in the night.
             Slipping through cracks in Reality's wall,
             Flying alone through Chaos' Hall.
 
             Alone in the world, away from the Light,
             Except for the company of the Goddess of the Night.
             Deep is the Well of Humanity's Soul,
             And deeper still the place I must go.
 
             Hawk on the Wing, silent in flight,
             Hunter unseen, hidden by night.
             Lost in the Shadow, beyond mortal sight,
             Ascending beyond the Gods' lofty height.
 
             Wings of Fire carry me free,
             Far from this place I will be.
             Left behind the ones I knew,
             Fellow travellers there are but few.
 
             Chaos spins by unblinking eyes,
             Reality splits and reason flys,
             None can follow me in this Place,
             Lost to the world without a trace.
 
             Realities come and Realities fall,
             Yet onward I fly heeding the Unknown call.
             Farther and faster the message I heed,
             Flying alone, spurred on by need.
 
             None may go where Chaos hold court,
             But there my mind seems to cavort.
             Alone and silent I scream in the dark,
             While visions and sunbursts tear me apart.

           Realities flow with plastic speed,
             Angels and Demons from me do feed.
             The world whirls wildly around the Tree,
             But soon, I know, I will be free.
 

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                                              Magickal Reveries
                   Dedicated to Bill Heidrick
                   ...who opened the door...
 
 
                   I am as the Moon
                   Our Light is ever changing
                   Healing, gathering
 
            copyright, Hugh Read, 1987  Permission is herby given for
            noncommercial reproduction of this copyrighted work, so long as
            it is reproduced in full and this notice is included.
 
 
                   As Capricorn begins the year darkly
                   From the depths of light
                   As the distant Sun
                   Begins Her Northward Path
 
                   Saturn begins her leaden rainbow dance
                   Giving form to time
                   The Gates to Formlessness
                   Make way for new forms
 
                   To emerge out of Saturnian Black
                   Gates of Formlessness
                   Are now used by wise souls
                   Seeking Endlessness
 
                   As new forms dance in, wise souls may dance out
                   To Eternity
                   To explore timeless states
                   And spaceless being
 
                   Saturn planet of time and timelessness
                   Space and spacelessness
                   Of limits and freedom
                   Is our leaden key
 
                   To the golden place of immortality
                   The Bliss of Saturn
                   Is sweet, rich bliss, indeed
                   In dark Capricorn
 
                   Agape is subtle wine, holy...pure
                   While Chubby Eros
                   Is a belching beer
                   Good old, sad old lust

 
                 Is Thelema will with desire charged
                   Is Thelema greed
                   Drunk on yeasty-rich lust
                   Rapine in her heart
                   Or is Thelema subtle will, divine
                   Heaven's Spirit scent
                   Beyond sight, will or mind
                   Like good Christian Faith
 
                   As Capricorn begins the year darkly
                   From the depths of light
                   As the distant Sun
                   Begins Her Northward Path
 
                   Saturn begins her leaden rainbow dance
                   Giving form to time
                   The Gates to Formlessness
                   Make way for new forms
 
                   To emerge out of Saturnian Black
                   Gates of Formlessness
                   Are now used by wise souls
                   Seeking Endlessness
 
                   As new forms dance in, wise souls may dance out
                   To Eternity
                   To explore timeless states
                   And spaceless being
 
                   Saturn planet of time and timelessness
                   Space and spacelessness
                   Of limits and freedom
                   Is our leaden key
 
                   To the golden place of immortality
                   The Bliss of Saturn
                   Is sweet, rich bliss, indeed
                   In dark Capricorn
 
                   Isis spread your loving wings over me
                   Enfold me within
                   Protect me, Mother,
                   In my loneliness
 
                   Isis spread your loving wings over me
                   Enfold me within
                   Lead me to earthly love
                   Lead me to my Self
 
                   Isis spread your loving wings over me
                   Enfold me within
                   Surround me with lovers
                   Who heal me with love

 
                 Isis spread your loving wings over me
                   Enfold me within
                   Allow me loving friends
                   Who heal me with love
                   Isis spread your loving wings over me
                   Enfold me within
                   Lead me to earthly love
                   Lead me to my Self
 
                   When bright spark was struck at dark equinox
                   Hard clarity came
                   As Sun struck Saturn
                   In His Earthy home
 
                   The Astral Year begins in Saturn's house
                   In chill mystery
                   The leaden wheel begins
                   Her twelve month circle
 
                   From Earth to Air to Water to Fire
                   Then again begin
                   Spinning wheel of magick
                   Through time and through space
 
                   Twelve stations of the Elemental Cross
                   Break the calender
                   Wear tattered calender
                   Like torn beggar's rags
 
                   Twelve mundane months slip over Heaven's Year
                   Solstice to solstice
                   Tearing the paper year
                   With ancient power
 
                   Now the dark solstice has come and has gone
                   Year is born anew
                   New Year's day ahead
                   Surly overlay
 
                   Vying with our more ancient starry year
                   The New Roman Year
                   Trys hard to hide the Gods
                   Nor can it hide them
 
                   For their power is born ever anew
                   Through the twelve stations
                   And deep in each month
                   Their Life births Magick
 
                   As Virgo dies the dark Crone encroaches
                   Hard with Grey Power
                   Harsh-shrivelled with Wisdom
                   Of a long chaste life

 
                 What seems to be ugly, mean grows in strength
                   Like a walnut shell
                   Wrinkled shell, wrinkled nut
                   Wrinkled wise, old brain
                   Cruel Death mercifully releases Beauty
                   Libra roses rise
                   Gentle Autumn breezes
                   Pink, red, soft petals
 
                   From peak to craggy peak the Horn'd One leaps
                   Fire in his eyes
                   Hard shouldered...white-hot chest
                   Antlered man on high
 
                   Blue lightening flashes from his bright-hot thighs
                   Swift knees crash through trees
                   In the ancient forest
                   Of my ancient mind
 
                   From those depths my ancient powers rise
                   Fire in my eyes
                   Soft heart hardens.  Wisdom
                   Surges in my thighs
 
                   Knees and ankles loosen, muscles tighten
                   I am the Horn'd One!
                   I am He!  I am Free!
                   Ancient One in me!
 
                   Affirmation:  I am Pan!  I am Cernunnos!  I am the Horn'd        One.   I am
            Shiva!  I am He!  I am Atman!  I am Free!
 
 
                   Is Peace possible on Battlefield Earth
                   No.  Not now, Kali
                   Your Yuga demands War
                   War is our teacher
 
                   Only through War can we learn to escape
                   Your prison of Time
                   The only Peace there is
                   Is hidden within
 
                   Each individual heart.  Turn within
                   Make that your War
                   Exploit the Battlefield
                   By turning away
 
                   That is War enough in Kali's prison
                   Of Time and of Space
                   Learn to reverse the Field
                   And find your own Peace
 

                                                                                           1885

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                                  WHEN SATURN RULED AQUARIUS
 
                   The Kiss of Saturn is hot, black, fierce, deep
                   A hint of Wild Ass
                   In her blue-black hair
                   Breasts soft as black Lead
 
                   Moulten hips steaming with empowerment
                   Belly bold with Lust
                   That heals...and heals...and heals
                   Uranus!  She cries.
 
                   "Wild Ass!" I reply. "I am set on you!"
                   My Wild Ass prances
                   "For I am Set, my Nepthys
                   My sweet Wild Ass
 
                   I come to claim your dark powers tonight
                   In Binah tonight
                   For we are in Binah
                   Deep set in Binah
 
                   Saturn am I!  Shivah am I! I AM!
                   I am Atman!  THAT!
                   I claim you Dark Nepthys
                   THAT we may be ONE!"
 
                   In Atman hide the Secrets of Maya
                   Terrible Maya
                   (When we are in Her Claws)
                   Is kind in Atman
 
                   There is a reversal in Atman
                   Of subtle beauty
                   Maya becomes God's Will
                   And I am as God
 
                   In Atman.  I am as God, Will Supreme
                   Soft as a Feather
                   Strong, gentle, wise and firm,
                   Free!  I am Atman!
 
                   I am Atman.  I am Free.  I am He.
                   In Atman, I AM
                   As God in Atman.
                   Free!  I am Atman!
 

                                                                                           1886

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                                         SCARABEUS
 
                   Golden Fire in my Heart, Immortal!
                   Dark Sacred Beetle
                   Flaming in my breast!
                   Immortality
 
                   Hidden in the dung of my existence!
                   That filthy dung
                   I roll across my Sky
                   For all to distain
 
                   Hides The Stone of the Wise from prying eyes
                   And the Mid-night Sun
                   Hidden by dung-like Earth
                   Yet lighting the Moon
 
                   Hides behind my life lighting up my Soul
                   As I roll my dung
                   Making Soul immortal
                   As I roll my Stone
 
                                                                                           1887

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                                                   Minerva

                   I met Minerva just now near her tree
                   Resting from battle
                   Her helmet on her knee
                   Hair tumbled on breasts
 
                   Parted by brass, surrounded by steel plate
                   Dark nipples glistened
                   With dew-like sweat of war
                   Pale arms quivering
 
                   Eager for battle's harsh life-death embrace
                   Yes! She said to me.
                   Hell yes! she said.  Get laid!
                   Enter the battle.
 
                   My Virgins serve me well, my son!  Get laid!
                   Let your juices flow!
                   (She spit an olive pit)
                   Get in there and fight!
 
                   She gathered her pale skirts around her hips
                   Stood, covering strong thighs
                   Took her shield, sword, helmet
                   With war shriek was gone
 

                                                                                           1888

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                                       LOVE IS THE LAW
 
                   Do what thou wilt is the Whole of the Law
                   The time of The Will
                   Bursts forth Now, in the Spring
                   Implacable bud!
 
                   Let your Love burst forth and blossom freely
                   Thunder of roses
                   Unfettered by harsh will
                   Love willed to be Free
 
                   To soar with on Her Wings into New Heavens
                   Over pure New Earths
                   Love is Will purified
                   Love is Her own Law!
 
                   Sun is born again in primitive Light
                   With Arian Force
                   In the Spring House of Mars
                   New Life Exploding
 
                   From cold Winter's Icy dark Womb
                   Gives force to our Wills
                   Time of re-SOL-ution
                   We are born again
 
                   Juices of Spring wash us from Winter Womb
                   As Spring buds push out
                   We drop from Her belly
                   Like damp, new born colts
 
                   This is the time to re-SOL-ve our new lives
                   With Nature's Forces
                   Supporting and healing
                   As Old Winter dies

                                                                                           1889

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                                        The Pentagram

            I invoke Ancient Powers of The Star
            The Powers of Five
            The Spiral Powers
            The Powers of Earth
            I invoke the Ancient Powers of Life
            Star in the Circle
            In the Iron Circle
            Quaint, ancient symbol
            So ancient, primordial and timeless
            Dark symbol of life
            On planets bearing life
            Deep in DNA
            Deeply branded in the Heart of our Earth
            Touchstone of Wisdom
            Of Ancient Knowledge, NOW,
            Living in the stars
            I call out through the Circled Iron Star
            For my Star Power
            Out through the Galaxies
            Claiming Dark Powers
                                                  Similodon
                                                                                           1896

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                                                   Blood

            Is that you that I hear?
            Your footsteps on the ground above my head.
            Your hands apon the headstone that bears my name.
            You are a dweller in the night!  Beware I bite!
            On cloak as black as sin, I float, I fly.
            In hunger burning bright, seaking prey.
            Life is flowing deep within.
            I send it bubbling fourth.
            and then I drink it in again.
            Another night, never day.
            Away away, into the dark I flee!
            where I might hide.
            waiting for another night.
            Did you hear?
            Did you see?
            Do you flee?
            Or is that your hand I find near mine?
            In the dark!  Dwellers in the night!
            Beware we bite!
                                                  Similodon

                                                                                           1897

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                                         PANDEMONIUM
 
            Hi, ho, it's Spring again,
 
            Out of my eye's corner
 
            I thought I saw the Horned Man, the Green Man
 
            Charging down the glen,
 
 
            It was not Pan,
 
            I did not get that freezing in the bone,
 
            Half fear, half ecstacy.
 
            Perhaps I was mistook,
 
            And only wished I saw,
 
 
            And maybe Pan is playing in a rock band,
 
            Traveling in a wave of liquorous riot,
 
            George 'something' and the Destroyers
 
                       Sonia Brock

                                                                                           1898

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                                               New Words & Old

              In the autumn of the lightnings, in the mighty-voic`ed throng
              In the twilight were the offerings, with both chants and   full-throat song:
                    These the People, born to silence
                    These the Seekers, born to sight
                    These the Wanderers, born to roaming
                    These frail Humans, born to night...
              In the winter's swirling blizzard, in the quaking of great   trees In the
            night-black child of charring, in the wavering,   fitful breeze:
                    These the Wicca, seeking knowledge
                    These the Shamen, knowing care
                    These the Students, always reading
                    These the Hopeful, who despair...
              In the spring-tide's joyous growing, in the flower and the leaf   In the summer's
            dearth and plenty, saving up to stoke Belief:
                    Hear the Mother, gentle-voicings
                    Hear the Father, rumbled whisper
                    Hear the Children, gay and laughing
                    Hear the Many -- sing your vesper...
              Now the Bard and Druid gather
              Now the Priestess calls afar
              Now the Time to Watch and Listen
              Now the Time to practice more!
                       +*+*+
                                          Kihe Blackeagle

                                                                                           1899

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                                      SPRING/SUMMER POEM
                                               By: Shadow Hawk

                                       Falling
 
            Circling skyward on wings of fire,
            Drawn aloft by heart's desire,
            Endless expanses of starry night,
            In Endless freedom he finds his delight.
 
            Down below whispers rise to his ear,
            The green earth lays calling, calliing him near,
            Circling skyward he hears the sweet call,
            And folding his wings, begins the great fall.
 
            Wind whispers then sings then a great roar,
            From the high heavens his body he tore.
            Faster than Eagle he falls to the ground,
            Till even the sky's call was lost in the sound.
 
            Below lays the Earth, she holds out her arms,
            Enfolding her Lover with her Endless charms,
            Deeper he plummets into that fair place,
            Blinded and bewildered by her loving grace.
 
            Mountians and hills, river and sea,
            Summon him near, and answer his need,
            Stretching her arms, she gathers him nigh,
            As stonelike he falls, a mote from God's eye.
 
            Hurry, oh hurry, she beckons him come,
            As mountains surround him, blocking the sun,
            His breath is fire, igniting her love,
            Her lover returns, from Sun far above.
 
            Deep in her body he plunges his fire,
            Passion to passion, fire strikes desire,
            Shudderingly, shakingly, he rises above,
            Surrounded by the warmth of his Lady's love.
 
            Sinking once more, she pulls him near,
            Gathering him close the stars reappear,
            Deep in her body, awaiting the day,
            Till once more, skyward, He rises to play.

                                                                                           1900

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                                              A Healing Spell

            Wrap thee in cotton
            Bind thee with love
            Protection from pain
            Surrounds like a glove.
            May the brightest of blessings
            Surround thee this night.
            For thou art cared for,
            Healing thoughts sent in flight...

                                                                                           1901

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                                     Banishing The Circle
                                              By: Devin Storm
 
            The Circle is open
            But not forgotten
            The Circle is unbroken
            Nothing is forgotten
            The Circle is free
            Nothing is EVER forgotten
            Blessed Be!
            by Devin Storm
                                                                                           1902

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                                                  The Fool
                                               By: Stormy Gael

            Fool!  Fool!  Fool!
            Where is thy strength now oh mighty warrior?
            In the hands of another?
            Oh trusting fool that thou art,
            Have you no experience to teach you better?

            Thou hast lived many years.
            Where is thy wisdom?
            Even the youths know better.
            Keep your own counsel, old one,
            And be safe; share it and die.

            Stand alone against the world
            And increase your strength a hundredfold.
            Build you thine own armor and fight;
            Forge thine own sword with the blood of life
            And none can touch thee.

            But you, you fool,
            You have put your trust in another,
            A veritable stranger in your own camp.
            Who is the wiser?  I ask,
            The giver or the taker?

            Methinks you tread a dangerous road.
            Walk easy, old one; pay heed to your steps.
            Perhpas there is hope, yet.
            Survival may still be yours,
            But at what price?

            A price I willingly pay.
            Enough said, young counselor.

                                                                                           1903

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                                               HYMN TO ARTEMIS

                                         by

                                    FRATER U.'.D.'.

                                Artemis, my sibyl sibling
                                huntress of the earthy skies,
                                wayfaress in silver rippling -
                                in your hands my power lies ...

                              lies my dream and all my making
                                muted might in liquid pose,
                                lies my giving and my taking,
                                caressing friends and smiting foes

                                in your light and metal sheen,
                                waxing, waning, touched, unseen,
                                ever-moving curv.d bow
                                ever-whirring arrow's flow
                                to the core of mine own heart
                                hitting mark, a gentle dart

                                strikes my body, strikes my soul,
                                fondles part and fondles whole
                                towards my ever-pulsing spell:
                                give me heaven, give me hell
                                take from me what makes me sink
                                with your sleight of hand and wink -

                                Goddess of the nightly sweep,
                                through the starlit mires seep,
                                never solemn, yet possessed,
                                by your mastery expressed,

                                all your vision's harvest keeps ...
                                all your vision's harvest keeps ...
                                                                                           1904

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                                           Today the Moon is There

                                                  Hugh Read

              In that mighty, non-human Power Place
              Of mind that Is Not
              Lord of the Galaxy
              Can you hear my cry

              For fulfilment of my broken being
              Faulted, cracked, torn
              From that first painfilled day
              Of savage, late birth

              Send to me streamers of healing power
              That will make me new
              Of more eternal stuff
              Than this failed human

              Being is moulded from...fill in the sad cracks
              Seal the aweful breaks
              Smooth and fill the fissures
              With eternity

              That I may serve humanity wisely
              With pleasure and joy
              Being more than human
              Helping others grow

              Into the same places of dark power

            That are full of light
              That I hunger to touch
              And to feed upon

              Touch me now, this day
              Lord of the Galaxy
              Put me on thy Way
              Lord of the Galaxy
              Put me on my Way
                                                                                           1905

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                                             the witches ballad

            Oh, I have been beyond the town, Where nightshade black and mandrake grow, and I
            have been and I have seen What righteous folk would fear to know!

            For I have heard, at still midnight, Upon the hilltop far, forlorn, With note that
            echoed through the dark, The winding of the heathe horn.

            And I have seen the fire aglow, And glinting from the magic sword, And with the
            inner eye beheld The Horned One, the Sabbat's lord.

            We drank the wine, and broke the bread, And ate it in the Old One's name. We linked
            our hands to make the ring, And laughed and leaped the Sabbat game.

            Oh, little do the townsfolk reck, When dull they lie within their bed! Beyond the
            streets, beneath the stars, A merry round the witches tread!

            And round and round the circle spun, Until the gates swung wide ajar, That bar the
            boundaries of the earth, From faery realms that shine afar.

            Oh, I have been and I have seen In magic worlds of Otherwhere. For all this world
            may praise or blame, For ban or blessing nought I care.

            For I have been beyond the town, Where meadowsweet and roses grow, And there such
            music did I hear As worldly-righteous never know.

            Enjoy!!!!!!!

            Blessed Be

                                                                                           1906

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                                                 Inquisition
            Again the burning came,
            She felt the heat, the searing pain
            a cry lanced through her heart
               "Why, My Lady, Why"

            She lay quietly, remembering
            lost within the labrynth of the past
            and the future
            she did not feel the bite of the cruel blade.

          Bleeding, moaning, she saw the man
            his face, and heart masked with black
            she knew his choices and his pain
            Oh, to cause pain, to accept his own
            if only she could Touch him, Heal him.

            "I love you" she whispered
            dark eyes calm, yet full of pain
            "Don't " cried the man "I want to see you die"
            "I love you and forgive you" she said
            tears rolled freely down her cheeks

            Again, and again the searing pain
            As the man applied the red hot blade
            "Do you still love me, and forgive me" he screamed?

            Despite the pain she answered strongly
            "I do", She smiled
            "Blessed be" she whispered.

            A wave of pain sent her among the stars.
            "My Lady" she cried "I'm frightened"
            Strong arms held her close
            "You have done well my child, rest now"

            The man watched as the blade grew cold
            As the young body before him cooled
            tears streamed down his face
            and he whispered
                "Forgive me"

                                                                                           1907

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                                              2 Ritual Prayers
             Copyright 1991 Anahita-Gula (pseud.).  May be reproduced with acknowledgment.

            We clean this night our altar and our room
            To build our Temple.  Here then, we have spread
            The pentacle, athame and the broom,
            With God and Goddess candles at the head.
            So dress we now our Priestess in her Crown:
            The Circle's cut in perfect Trust and Love.
            So call the Quarters, dance the Witches' Round
            And beckon down the Moon from high above.

            Sept. 1987.

            Another sample: this one is sung to the "Witches' Rune":

            (Introduction is spoken, as an Invocation)
            "Indeed, they occupy the throne room together.
            In the divine chamber, the dwelling place of joy,
            Before them their gods take their places.
            To their utterances their attention is turned."
                    From the Akkadian Hymn to Ishtar.

          Lord of Sun and Lady Moon,
            Dark at night and bright at noon,
            See my off'ring, hear my call:
            Lord and Lady, guard us all.

            Sky-God An, Earth-Goddess Ki,
            All do honour unto thee.
            Spread your seed upon the ground,
            Bring forth life fecund and round.

            Holy Queen of living things,
            She whose bloom the summer brings,
            Bless us, Lady, give us cheer
            As we wander through the year.

            Royal Shepherd, Mountain King
            Lofty Bull of whom we sing,
            Fill our bowls with waters sweet,
            Spread the seeds of corn and wheat.

            Bless our lips and bless our breast,
            Guide us gently to our rest.
            Bless our sheep and bless our corn,
            Ease our grief when we must mourn.

            Sing the song and join the rite,
            Praise the day and bless the night.
            Thank the Gods for what They bear:
            Earth and Water, Fire and Air.

            November 1983.

            I may be reached at P.O. Box 732, Station B., Ottawa, Ontario, Canada.

                                                                                           1908

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                                         "Rainbows"
                                              Jennifer Holding

            Where dwelleth my Lady in this land of Night?
            She dwelleth in stars and satin moonlight.
            She veileth her visage 'neath clouds spun of silk,
            And the Night-Sky's a river of my sweet Mother's milk.

            Where dwelleth my good Lord on this Summer's day?
            He dwelleth in birdsong and fragrance of hay.
            He sleeps by the river with pipes in his hand,
            And he sends his love smiling through the fruit of the land.

            Where dwelleth my Lady at Morning's first light?
            And where is my Lord on the eve of the Night?
            At Luna's last shining, or Sun's final ray,
            Their passion paints Rainbows 'tween the Night and the Day!

                                                                                           1909

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                                                  ELEMENTS

            Fire on Fire
            Light and Power,
            Warmth and Energy
            They did generate.

            Earth joined them then
            To Life She gave Birth
            And solid Foundations built.

            Along came Water
            Some Channels to carve
            Through which all Energies flow.

            Around them All
            The Air did blow
            Winds of Thought and Deed
            intertwined.

            Power raised, Power spread
            Thus It Was
            So Mote It Be.       .....Alernon

            ........from RMPJ Oct. '86

            This article is excerpted from the Rocky Mountain Pagan Journal.
            Each issue of the Rocky Mountain Pagan Journal is published by
            High Plains Arts and Sciences; P.O. Box 620604, Littleton Co.,
            80123, a Colorado Non-Profit Corporation, under a Public Domain
            Copyright, which entitles any person or group of persons to
            reproduce, in any form whatsoever, any material contained therein
            without restriction, so long as articles are not condensed or
            abbreviated in any fashion, and credit is given the original
            author.!
                                                                                           1910

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                                 BATTLE HYMN OF THE ERISTOCRACY
                                          (Tune: Battle Hymn of the Republic)
 
            1.  Mine brain has meditated on the spinning of The Chao;
                It is hovering o'er the table where the Chiefs of Staff are now
                Gathered in discussion of the dropping of The Bomb;
                Her Apple Corps is strong!
 
            Chorus:
                 Grand (and gory) Old Discordia!
                Grand (and gory) Old Discordia!
                Grand (and gory) Old Discordia!
                Her Apple Corps is strong!
 
            2.  She was not invited to the party held on Olympic;
                So she threw a Golden Apple, 'stead of turned the other cheek!
                Oh, it cracked the Holy Punchbowl and it made the nectar leak;
                Her Apple Corps is strong!
 
            3.  For the Apple Hera offered Paris all the wealth she could;
                Athena promised that his enemies bodies would be strewed;
                But Aphrodite offered Helen - and EVERYONE got screwed!
                Her Apple Corps is strong!
                                                                                           1911

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                                              THE PRETTIEST ONE
                               (Tune: To God Be The Glory)
            by Talespinner
 
            1.  To Goddess be glory, we all will have fun!
                And warm is our love of "the prettiest one",
                But warmer and glowing and deadly will be
                The planet Earth after they start World War III.
 
            Chorus:
 
                Hail Eris!  Hail Eris!  Let the Goddess be praised!
                Hail Eris!  Hail Eris!  Let your glasses be raised!
                Reality comes from the mouth of a gun,
                But all can be changed by "the prettiest one."
 
            2.  To Goddess be glory, we've hardly begun
                To alter our minds for "the prettiest one."
                To the Ultimate Mindfuck our allegiance we pledge;
                We'll push all the greyfaces over the edge!

                                                                                           1912

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                                             The Lady's Brothel
            (to the tune "Nonesuch" also used for the "Lady"s Braisle")

            For She will bring the bugs in the Spring
            And laugh when She's deflowered.
            When She's in heat, She'll give you a treat,
            But you'll get disemboweled.
            She rots the grain and spreads ptomaine,
            When fruits of fall displease Her.
            The moons and suns all turn their buns
            In joint attempts to freeze Her.
                                                - by Steven Posch-Coward (1980)

                                                                                           1913

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                                      The Cauldron Chant
                                            by Ammond ShadowCraft

                    We form the Circle,
                    The Circle most round.
                    We form the Chalice,
                    The Chalice now found.
 
                    We call the Goddess,
                    to meet the great need.
                    We call the God,
                    To plant His fertile seed.

                    We call the quarters,
                    which we call four.
                    We summon the powers,
                    that contain the force.
 
                    We stir the Cauldron,
                    from which we were born.
                    We call the Gods,
                    from whom we were torn.
 
                    We say the words,
                    which lead us round.
                    We pass the kiss,
                    with our lovers found.
 
                    We face our dreams,
                    in nights psychic flight.
                    We face our hopes,
                    in bright moon of the night.

                    We face our fears,
                    on the Dark Lords Horn.
                    We face our failure,
                    in the Mothers new planted corn.
 
                    We live our lives,
                    druming and dancing on the meadow.
                    We confront our Death,
                    in the dancing moon light shadow.

                    Our paths run quickly,
                    on fleet foot and wing.
                    Our Circle is joyous,
                    with our Queens and our Kings.

                    Let our little Circle be happy,
                    with Bell, Bowl or Bow.
                    And form now this Circle,
                    with gracious Love, Joy and Hope.

                             BLESSED BE

                                                                                           1914

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                              CELTIC CIRCLE DANCE
                       copyright 1984 W. J. Bethancourt III
                         recorded: CELTIC CIRCLE DANCE
                                   WTP-0002
                       tune: Same Old Man/Leatherwing Bat
 
                Hi said the Norn, sittin in the sand
                once I talked to a great Grey Man
                spun three times and said with a sigh
                "Hadn't been for the Runes had his other eye!"
 
             Chorus: hi diddle i diddle i day
                    hi diddle i diddle i diddle ay
                    hi di diddle i diddle i day
                    fol the dink a dum diddle do di day
 
                Hi said the Lady, dressed in green
                prettiest thing I've ever seen
                she went down underneath the hill
                and came back out of her own free will
 
                Brian Boru, on Irish ground
                walked three times the Island round
                Norsemen came lookin for a fight
                just another Irish Saturday night!
 
                Hi said Lugh on the banquest night
                a poet and a player and a good wheelwright
                a harper and a warrior and none the least:
                a Druid and he got in to the Feast!
 
                Harold Haardrada's face was red!
                Came to Britain and he wound up dead
                Stamford Bridge is where he's found
                got six feet of English ground
 
                The Legion with it's Eagles bright
                marched into the Pictish night
                met them there upon the sand
                gave em up to the Wicker Man!
 
                Eight-legged steed and hound of Hel
                the one-eyed Man, he loves ya well
                fire burn and fire spark
                are you then feared of the dark?
 
                The Circle forms, the Circle flows
                the Circle goes where no man knows
                Hail to the Lady, one in three:
                Present is Past and Past is Me!
 
                Rhiannon's Birds are still in flight
                all thru the Day all thru the Night
                Hail to the Lady, one in Three
                Present is Past and Past is Thee!
 


                                           1922

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                                     Descent Of The Goddess
                                Copyright 1993 Durwydd Mac Tara

                     (With special thanks to G. B. Gardner, Freydis Vasa,
                      Julia Phillips, and Pyrocanthus Basileus)

                  In ancient times, our Lord,the Horned One, was (as hestill is)
          the
          Controller, the Comforter.  But men know him as the dread Lord of
          Shadows, lonely, stern, and just.

              But our Lady the Goddess oft grieved deeply for the fate of her
          creations as they  aged and died. She would solve  all mysteries, even
          the
          mystery of death, and so journeyed to the underworld.

                  The Guardian of  the Portals  challenged her:  'Strip off  thy
          garments,
          lay aside thy jewels; for naught may you bring with you into this
          our land, for it is written that your True Self is the only fitting
          adornment for those in the realms of Death.'

                  So she laid down her garments and her jewels, andwas bound, as
          all
          living must be who seek to enter the realms of Death, the Mighty One.

                  Such was herbeauty that Death himself knelt,and laid his sword
          and
          crown at her feet, and kissed her feet, saying: 'Blessed be thy feet
          that have brought thee in these ways.  Abide with me; but let me place
          my cold hand on thy heart.'

              And she replied: 'Why do you cause all things that I love, and
          take delight in, to fade and die?'

              'Lady,' replied Death, 'it is age and fate, against which I am
          helpless.  Age causes  all things to wither;  but when men die  at the
          end
          of time, I give them rest and peace and strength, so that they may
          return.  But you, you are lovely.  Return not, abide with me.'

                    And she replied, 'Nay, I love theenot and I am needed in the
          world
          of the living.'

               Again Death knelt, and kissed her knees, saying: 'Blessed be thy
          knees that  kneel before the  Altar.  Abide with  me; let me  place my
          cold
          hand on thy heart.'

                    And she replied, 'Nay, I love thee not and I am needed inthe
          world
          of the living.'

               Death (still kneeling), kissed her on the womb, saying:
          'Blessed be thy organs of generation,  without which none of us  would
          be.
          Abide with me; let me place my cold hand on thy heart.'

               And she replied, 'Nay though I feel the beginnings of love for

                                           1923

          thee, I must return to those I fully love in the world of creation.'

                    Deaththen stood, and kissedher on thebreast, saying: Blessed
          be
          thy  breast, formed  in strength and  beauty.   Abide with  me; let me
          place
          my cold hand on thy heart.'

               And she replied, 'Nay though I feel love for thee, I must not
          abandon those I am responsible for, in the world of creation. I cannot
          do this thing, better you would return with me.'

               'Lady,' replied Death, It cannot be so.  If I were to leave my
          realm, and abandon those who seek their comfort and rest with me, then
          the Wheel would no longer turn.  Age and weakness would overtake those
          whom you  love, and they would  have nowhere to find  rest, and peace,
          and
          reunion with those who have gone before.  As age and debility overtook
          your creations, there would quickly be no room for the new, only the
          withered,  the  tired, and  the stagnant.'  He  then kissed  her lips,
          saying:
          'Blessed be  thy lips, which shall  utter the Holy Names.   Abide with
          me;
          let me place my cold hand on thy heart.'

                    And shereplied, Let us BOTHlay our hands, eachunto the heart
          of
          the other, thereby claiming and uniting each unto the other.  In this
          way may I rule my kingdom of birth, creation, and life; yet share with
          you your kingdom of death, rejuvenation, and rest. United in Perfect
          Love and Perfect Trust, that the Universe may be whole and the Wheel
          turn smoothly.

               Death replied, 'This is indeed WISDOM, So Mote it Be!' They
          embraced, thus pledging their eternal love.

                  And he taught her all his mysteries, and gave her the necklace
          which
          is the  circle of  rebirth.   And she  taught him  her mystery of  the
          sacred
          cup which is the cauldron of rebirth.

                  They loved, and were one; for there be three greatmysteries in
          the
          life of  mankind, and magic  controls them all.   To fulfil  love, you
          must
          return again at the same time and at the same place as the loved ones;
          and you must meet, and know, and remember, and love them again.

              But to be reborn, you must die, and be made ready for a new body.
          And to die, you must be born; and without love, you may not be born.

                  And our Goddess is ever inclined to love,and mirth, and happi-
          ness;
          and guards and cherishes her hidden children in life, and in death
          she teaches the way to her communion; and even in this world she
          teaches them the mystery of the Magic Circle, which is placed between
          the worlds of men and of the Gods.

          And thus we are taught of the beginnings of the wheel of the year

                                           1924

          wherein the Lord and the Lady share their rulership of the year, each
          offering and sharing  a balance to  the other, and  the basis of  that
          sharing.

                                           1925

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                                The Charge of The God
                                (c) 1986, Kyri Comyn

               "I am the strength of the rock at thy back, the roots of the
          tree that anchor the Earth and deepest of tides in the black
          depths of the ocean.  I am the Hunter and the Sacred Prey, the
          warmth of the sun in the swelling grapes and the call of the road
          that leads over the hill.

               I give you, my creatures, the fire of love, the power of the
          wind on your face, shelter from the darkest storm.  You are dear
          to me, and I instill in you my power...the power of peace hard
          earned, the power of vision and magical sight, and the spark of
          elemental fire, which is the primal light in the darkness.

               By the powers of running stag and glorious sun, I charge
          thee;  by the darkest depth of night and the lingering tendrils
          of dreams, I charge thee; and by the beauty of your own creation,
          I charge thee;

               Follow your heart and your instinct, wherever they lead
               you.  The wealth of the heart will guide you where the
               cold edge of logic cannot take you.

               Take joy in the powers of your bodies.  The form your
               body takes is unique in the universe and is chief among
               your tools.

               Lastly, always remember the path you have left behind
               you.  Learn to take your power from the foolish things
               you have wrought as well as the good you have done for
               others and for your world.  You can never usurp
               another's power, and yours is the well upon which you
               must rely.

               I am with you always, just over your shoulder, running with
          you through the tall grasses and forests that surround you.  I
          possess you and I am your Sacred Prey.  I am the Lord of Death,
          and when you have come to the end of your life on this world, I
          will be there; to take you between the worlds, to offer you peace
          and rest.  Look upon my face; know me.  I am the spirit of the
          wild things, but you too, are wild in your souls and we are
          forever intertwined."

                                           1926

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                              The Charge of the Goddess
                                (c) 1986, Kyri Comyn

               "I am the quickening of the seed in Springtime, the glory of
          ripe fields in Summer, and the peace of the quiet woods as the
          snow calms the Earth in Winter.  I am the lilt of the maidens'
          melody in the morning, the patient hand of the Mother and the
          deep river of the mysteries taught by moonlight.

               I give the creatures of the earth the gifts of song rising
          from the heart, the joy of autumn sunset, the cool touch of the
          renewing waters, and the compelling call of the drum in the
          dance.  To you I give the joy of creation and the companion of
          beauty to light your days.

               By the powers of the steadfast Earth and the wheeling stars
          I charge thee; by the darkness of death and the white light of
          birth I charge thee; and by the terrible strength of your human
          spirits, I charge thee:

               Strive always for the growth of your eternal soul,
               never intentionally diminish your strength, your
               compassion, your ties to the earth or your knowledge.

               Challenge your mind, never accept complacently that
               which has been the standard merely for the reason that
               it is the standard by which the majority judges itself.

               Thirdly, I charge thee, act always for the betterment
               of your brothers and sisters.  To strengthen them is to
               forge the true chain of humanity, and a chain is only
               as strong as its weakest link.

               You are my children, my brothers and sisters and my
          companions.  You are known in great part by the company you keep,
          and you are strong and wise and full of the powers of life.  It
          is yours to use them in my service, and I also, am known by the
          company I keep.

               Go forth in joy and the light of my love, turning to me
          without fear when the darkness threatens to overcome you, and
          turning also to me to share your triumphs and your achievements,
          and know in your heart of hearts that we are together in blood
          and spirit 'til the last star darkens in the sky and winter comes
          to the universe."

                                           1927

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                                 Charge of The Horned God
                                          V. West

          Hark unto me: for I am  He who has existed throughout all time.  I was
          there from the beginning; it was my potency that charged the fertility
          of the Great Mother and created life from her empty womb.

                          Myself itis inthewinds thatsweep theworlds;myself itis
          in  the flames that give warmth  and light to all beings.  I am he who
          provides: the Green Man of field and forest fruitfulness; the  lust of
          the bull  that engenders life upon  the cow; the strength  of the boar
          that engenders life upon the sacred sow of Ceriddwen; the speed of the
          stag running free in the  forest that no hunter can bring down save he
          who speaks the  sacred words to  call unto the  spirit of the  fleeing
          stag.

                          I am Lord of theDance; he who swirls throughthe starry
          universe  with the world at his heels.  I am he who dances on mountain
          and plain and hearth, and he who captures all things in his dance.

                          AndI amalso KernnuntheDark Hunter;he withvisage asdark
          as void and armour bright with flame. My name is Lord  of the Hunt; my
          prey those souls who needs must die and descend into the dark, chthon-
          ic depths of my bowel. For I bring life but death also; I am he at the
          gateway of the worlds, and to me shalt thou  come in the end, thou who
          art my child and my prey.
          .
                                          (written November 1989)

                                           1928

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                         ======RHYMING CHARGE OF THE GODDESS======

          I am the harmonious tune of the songbird
          And the laughter of a gleeful child.
          I am the bubbling sound of the running brook
          And the scent of the flowers wild.

          I am the floating leaf upon the breeze
          And the dancing fire in the forest glade.
          I am the sweet smell of rains upon the soil.
          And the rapture of passion when love is made.

          I am the germination of seed in the Spring
          And the ripening of wheat in the Sun.
          I am the peaceful depth of the twilight
          That soothes the soul when day is done.

          I am found in the twinkling of an aged eye...
          And found in the birth of a newborn pup...
          Yes...Birth and Growth and Death, am I
          I am the gracious Earth, on whom you sup.

          I am your sister, your mother, the wise one.
          I wrap you gently in the warmth of my love.
          That which your seek you shall find within:
          Not without...not below...not above!

          Remember always, my children, be reverent.
          Be gentle, loving and kind to each other
          And hold sacred the Earth and its creatures:
          For I am the Lady:  Creatrix and Mother!

                  -Kalioppe-

                                           1929

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                                  Second Ritual For Bast
                                      Chris Olmstead
          Gwen called  me up to tell  me that her nineteen-year  old Siamese cat
          Coco, who  raised her from  a small child  and taught  her innumerable
          wisdoms, had  just come out of  surgery and was  not doing well.   She
          talked about how her sister Lisa went to the vet every day to sit with
          him, talk to him,  and give him her love.  Gwen said she was burning a
          blue  candle next to his picture in  order to promote his healing, and
          was that O.K.?  To answer her I mentioned as a gentle aside that I had
          heard that green  was also good  for healing.   We talked  cats for  a
          while.  She  cried.  I  remembered Buttons, fought  tears, and then  I
          understood what pain she faced here.  She kept talking until I offered
          that I too might do a healing spell  on his behalf.  She jumped on  my
          words with an  eager "Oh! Would you?!"  and I suddenly understood  the
          real question behind this phone-call.

          I explained  that a cat who  has seen nineteen summers  has really had
          the  best of it  already, and that a  spell which holds  him to a body
          which is obviously failing him might  be no kindness.  She agreed.   I
          explained that he might just be ready to go, now...since  she has been
          raised, and  even her  little sister  Lisa--with whom  Coco lived--had
          just graduated college.  I agreed to do a spell which  sent him energy
          to do with as  he chose, either  to heal or  to move on.   She made  a
          hopeful sound  that with healing,  he might  choose to stay,  then she
          hung up.

          I went quiet, thinking how best to do this.   I mentally reviewed past
          spells that  have worked, and why.  Spells of "recovery" (whether they
          have been  for illness,  or  finding Buttons  when he  was  lost in  a
          strange  and  distant city,  or simply  gaining  the return  of stolen
          things) have  worked best when I look at the  web as it was before the
          undesired  event, compare it  to the web  as it is after,  and (if the
          difference  is not too great) then shape the web with my mind until it
          resembles what has been and consequently have the item in question pop
          back into my reality like a watermelon seed squeezed between thumb and
          forefinger.

          Here I sought to couch this knowledge within the Wiccan framework I am
          studying.  I  understand how the use  of a ritual  (or a language,  an
          image, a habit, anything) taps  into all those who have ever  used the
          same thing,  and knits their  gifts together  on the time-line.   More
          mundanely,  I understand   how my  own establishment  of the  habit of
          ritual will build powerful cues in my mind which make  spell-work more
          efficient.  Out of respect for what my teachers have  been showing me,
          I determined  to do it perfectly...while  no one was around  for me to
          feel awkward before.

          How might my  Priestess teacher  compose her Altar?  What things,  and
          what Deity shall be the focus?  Well, obviously Bast...and such things
          as Bast might like.  I thought back to  the ritual I wanted to do with
          Bast  for healing  Le-oh.   I plundered  the memory  of it  for useful
          items.   I remembered:   Bast likes  golden necklaces and  other shiny
          things,  images of cats, soft  lights that don't  damage night vision,
          and suddenly, I laughed aloud as  I was inspired to offer Her cat-nip.
          It just felt right.  So I  laid these all out (along with the  "usual"
          things):  My first piece of jewelry--a golden cat pin, inscribed "Save
          a  Cat" from the Save a Cat League  of New York, my finest gold chain,
          two teak cats from the  orient,  my golden ankh, scarab  necklace, and
          the  spread-winged Horus-falcon I got when I visited the exhibition of
          Ramses  II.  I  placed a bud-vase next  to the water  cup and went out

                                           1934

          into the night to gather a perfect sprig of fresh cat-nip.

          A deep  breath, and  I began  by lighting  the tiny  oil lamps  on Her
          Altar...

          Standing before Her altar I closed  my eyes and reached for the images
          of the  web when Coco  was well  and compared how  it is now.   Images
          slipped  and swam.  The differences were  great.  I pictured Gwen, her
          candles  and photographs, and  knitted us all  into the  circle with a
          breath.  Then the images  left.  I opened my eyes and spoke softly but
          aloud.  (I'm trying  to cultivate that ability.)   Before me,   my cat
          images glimmered.  I remembered the scene where Thomasina visits Bast.

          I went there  too.  I breathed  energy into myself, and held  it in my
          belly, as my Sensei taught me.  Then I said:

          "Oh Bast--I'm  here on behalf of  your charge Coco, and  his human, my
          friend Gwen.  Coco is old, and it may be that his time has come.  It's
          true he  has lived long,  but some cats  do live longer.   If  this is
          still something about which  there is uncertainty and choice,  let him
          use this energy to  heal.  If it is really time for  him to go, then I
          don't wish to stop  him.  Let him use  this energy to go on  into what
          ever  comes next  for him,  and have  an optimum and  right... 'coming
          forth into the day'."

          (I  wanted to  say  'death and  re-birth,'  but suddenly  that  wasn't
          accurate
          here...)  I then continued, asking:

          "Oh Bast, how hard is it to just let things be as they have  been, for
          just a little longer?  He is old, but old-age isn't a crime..."

          and  suddenly a  voice  broke in  just  behind my  right  ear, and  in
          perfectly lucid English She answered softly:

          "...and Death is no punishment."

          It shook me  a moment.  As  soon as She said  it I recognized She  was
          right-- (hence--right side?  Or R/L Brain?) It humbled me to realize I
          had  thought that death WAS punishment.   I knew that  She was gone as
          soon as  She had spoken,  and there  would be no  point to  turning to
          look.   I felt the  energy go out  of me toward  Coco, and I  knew the
          spell  had worked  but that I  hadn't gotten  the answer  Gwen wanted.
          That saddened me, even knowing what She said.  I thanked Bast, thanked
          and dismissed the watch-towers, and went to bed to think about it all.

          Early the next morning Gwen called to thank me for talking to her, and
          to tell me there was no need to  make the spell for Coco.  He had died
          in his  sleep during the night...now at least he wouldn't have to face
          another surgery.

          I  told her I had  already done the spell, and  it was my feeling that
          Coco was o.k.  I mentioned that I thought  he had taken the energy for
          use in his next reality.   I said everything I could think of  to help
          her feel better.   I don't recall whether I told her what Bast said to
          me or not.

          When  I went to  the altar to  take it all  down, I noticed  the water
          level  on the cat-nip had dropped below  the stem and it had withered.
          Somehow that was fitting.   It meant many sad and  happy things all at
          once.  It meant that She had accepted the gift by taking the essential
          freshness  of the  offering;  It meant  that  things die,  and  that's
          natural; It  meant that when the  vitality is gone, the  flesh can not
          stay.  So it is with what I know of death.

                                           1935

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                                    WCC BELTANE RITUAL
                                    By Lynna Landstreet

          Personnel required:

              Several drummers and other musicians if possible. A priest and
                  priestess  who will represent the God & Goddess (and should be
          garbed
              appropriately), referred to herein as P & PS, plus a priest or
                  priestess who will read  the meditation and "stage-manage" the
          ritual
              (referred to herein as "N" for Narrator)

          Tools/Supplies required:

                  Very few. Thereshould be afire in the centreof the circle,and
            a chalice of wine and a bowl of Nine Holy Herbs spray or other
              concentrated alcohol (we ended up using Jamaican overproof rum,
              which worked very well -- flared up about six feet high!).

          Bring in the people and have them sit. Have the musicians sit together
          in  an inner semi-circle, behind  the Narrator. One  drummer should be
          playing  a  slow, hypnotic  heartbeat during  the  first party  of the
          ritual.  The priest  and  priestess who  will  represent the  God  and
          Goddess should be hiding near  the circle, and approach when the  part
          about them drawing near begins.

          N:   "Beltane means many things.  It is a celebration of spring coming
          into full  flower, of the return  of the Goddess from  the underworld,
          the
          mating time of the animals, the return of the sun, and many other
          things. Above all, it is a celebration of life. But for us, here in
          this community, it is also the time when we leave the confines of our
          building and return to the temple of the forest.
              "Wicca is a nature religion, but too often we worship in concrete
          cages, cut off from that nature, and from our own natures. And as we
          have now returned to nature in our choice of ritual site, I ask you
          tonight to return to  nature in your hearts and minds as well, for the
          ways of  the world within  walls are not  necessarily the same  as the
          ways of the world outside.
                  "We meet in a small fragment of forest, within acity park. But
          now, I  ask you to forget the  city that surrounds us.  In your mind's
          eye, let the  city fade away and the forest extend on and on, covering
          the  land that  only moments ago  was buried under  concrete. For once
          this land was wild,  and covered with trees,  not buildings. Once  the
          rivers and streams ran free,  and the air was fresh and  fragrant with
          the  scent of  cedar and  sweet fern,  not fouled  by car  exhaust and
          factory  smoke. And it may  be that one  day, it will be  so again, we
          have no way of knowing.
                  "But for now, picture the forest extending on and on,as far as
          you
          can imagine, in all directions. The great wild forest surrounds and
          embraces us, and we are the people of the forest.
                  "Herein the greatwild forest, we haveno need ofa sword to cast

                                           1936

          the circle,  for we have each other, our hands, our minds, our bodies.
          Join  hands, and breathe in deeply, and  breathe out, as one. Feel the
          circle being formed now by our  touch, the energy leaping from hand to
          hand, deosil,  around the circle.  Feel it forming, a  place set apart
          from the trials of daily life, a sacred, wild place...
                  "Here in the great wild forest, we have no  need of a besom to
          cleanse our circle, for  we meet in the  wilderness, which is  already
          clean and pure, and by its touch are we made clean and pure ourselves.
          Feel all fears, doubts and  negativities ebbing away from you, as  the
          forest absorbs them and transforms them to good...
                  "Here in the great wild forest, we have no need  of incense to
          purify
          our  circle, for  we have  the arching  sky above  our grove,  and the
          rushing
          wind that ruffles our hair and caresses our skin.  Breathe deeply, and
          take the wind  and the sky into  yourself. The spirits of  the air are
          here
          always,  it is  we who  have  come to  their place.  Greet them,  now,
          silently, in your own way...
                  "Here in the great wild forest, we have no need of a candle to
          purify  our circle,  for we  have the  balefire in  the centre  of our
          circle,  and the stars above.  See the leaping  flames now, hear their
          crackle, and see them reflected in the tiny fires in the sky above us.
          Feel their  warmth, and take  them into  yourself. The spirits  of the
          fire are  here always, it  is we who  have come to  their place. Greet
          them, now, silently, in your own way...
              "Here in the great wild forest, we have no need of a water bowl to
          purify our circle, for we have the rushing stream in the valley beside
          us,  and the dew that moistens the  grass. Hear the water's call, now,
          feel the  rising dampness in the  air, and take it  into yourself. The
          spirits of the water are  here always, it is we who have come to their
          place. Greet them, now, silently, in your own way...
                  "Herein the great wildforest, we have no needof salt to purify
          our circle, for we have the earth itself, beneath us, and the firmness
          of our  own flesh and bones.  Feel the solidity, the  vastness, of the
          earth, and  take it into yourself.  The spirits of the  earth are here
          always,  it  is we  who have  come to  their  place. Greet  them, now,
          silently, in your own way...
                  "Open yourself, now, to the pulseof life all around you. It is
          there, if you can free your spirit  enough to sense it. Feel the  life
          straining to be born in every  sprouting seed, the exhilaration of the
          blossoms bursting  from their buds on  the trees, the joy  of the very
          grass  itself, of  every bush and  shrub and  piece of  moss, greening
          again as the earth is warmed by the sun, as the life-giving rains fall
          from the sky, and all  of nature is borne  into the ecstatic dance  of
          life's return. And feel,  in the midst of it all, the  presence of the
          Lord and  Lady, who are the  soul of all nature,  the consciousness of
          the  wild, the beauty of the green earth,  the sun and moon and stars,
          and the mystery  of the waters. Feel them  approaching! Even now, they
          near our circle, drawn by our love and our joy in their creation. Feel
          their power,  their nearness... they approach... they come... THEY ARE
          HERE!"

                  Narrator throws the Nine Holy Herbs into the fire. Asit flares
          up,
                  the drummersbegin todrum, and thepriest and priestessrepresen
                ting the God and Goddess runinto the circle and beginto dance
              wildly around the fire. After a couple ofrounds, they each pull
            someone in from the circle to dancewith them a few rounds, then
          each of the  four pull other people in, and so on, until the whole

                                           1937

          circle is up and dancing (in high school they called this a snowball
            dance, remember?).

              As the dance reaches its peak, the priest and priestess take the
                  chalice,and hold it up above theheads of the dancers to charge
          it
                  (this ismade easier if yourcircle site is surroundedby park
                benches likeours is). If theenergy is really happening,a formal
                wineblessing shouldn't be necessary, butone may be performed
              anyway if desired. When the wine has beencharged, the narrator
           calls "Down!" and people fall to the ground.

                                           1938

          N    "Feel the energy  swirling up and  up above  us, forming a  fiery
          cone.
          See it explode in a shower  of fireworks, the energy spiraling down to
          the earth like shooting stars, adding power to the transformation that
          is already underway, blending  with the energy  of every leaf and  bud
          and
          blossom  to aid in the  greening of the earth. (Pause)   Now rise, and
          join
          hands once again."

                  Priest and priestess take chalice around circle, and kiss each
          person before giving it to them, while people sing:

                  "Powers of the Earth
                  Powers taking form
                  Rising to rebirth,
                  Rising to be born."

              When chalice returns, pour libation into the fire.

          N   "We need not bid farewell to our Gods, nor to the spirits that
          surround us,  the wind, the fire,  the stream, or the  earth, for they
          are
          always here. It is we  who shall take our leave of them, later on, and
          when we do, each of us  shall say our own farewell, in our  own words.
          But for now -- LET THE CELEBRATION BEGIN!!!"

              People feast, dance, make merry, etc.

                                           1939

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          Yule Carols courtesy of Green Egg (Yule '92 issue)

          Ye Children All of Mother Earth
          (It came upon a midnight clear...)

          Ye children all of Mother Earth
          join hands and circle around
          To celebrate the Solstice night
          When our lost Lord is found.
             Rejoice, the year has begun again
             The Sun blesses skies up above
             So share the season together now
             In everlasting Love!

          =======================================
          Gloria

          Snow lies deep upon the Earth
          Still our voices warmly sing
          Heralding the glorious birth
          Of the Child, the Winter King
             Glo -- ria!
             In excelsis Deo!
             Glo -- ria!
             In excelsis Dea!

          Our triumphant voices claim
          Joy and hope and love renewed
          And our Lady's glad refrain
          Answer Winter's solitude
             Glo -- ria!(etc.)

          In Her arms a holy Child
          Promises a glowing Light
          Through the winter wind so wild
          He proclaims the growing Light.
             Glo -- ria! (etc..)

          Now the turning of the year
          Of the greater Turning sings
          Passing age of cold and fear
          Soon our golden summer brings.
             Glo -- ria! (etc..)

                                           1940

          ===============================
          Oh, Come, All Ye Faithful!

          Oh, come all ye faithful
          Gather round the Yule Fire
          Oh, come ye, oh, come ye,
          To call the Sun!
              Fires within us
              Call the Fire above us
              O, come, let us invoke Him!
              O, come, let us invoke Him!
              O, come, let us invoke Him!
              Our Lord, the Sun!

          Yea, Lord, we greet Thee!
          Born again at Yuletide!
          Yule fires and candle flames
          Are lighted for You!
               Come to thy children
               Calling for thy blessing!
               O, come let us invoke Him (x3)
               Our Lord, the Sun!

          =========================
          Silent Night

          Silent night, Solstice Night
          All is calm, all is bright
          Nature slumbers in forest and glen
          Till in Springtime She wakens again
          Sleeping spirits grow strong!
          Sleeping spirits grow strong!

          Silent night, Solstice night
          Silver moon shining bright
          Snowfall blankets the slumbering Earth
          Yule fireswelcome the Sun's rebirth
          Hark, the Light is reborn!
          Hark, the Light is reborn!

          Silent night, Solstice night
          Quiet rest till the Light
          Turning ever the rolling Wheel
          Brings the Winter to comfort and heal
          Rest your spirit in peace!
          Rest your spirit in peace!

                                           1941

          ========================================
          Glory to the New Born King

          Brothers, sisters, come to sing
          Glory to the new-born King!
          Gardens peaceful, forests wild
          Celebrate the Winter Child!
              Now the time of glowing starts!
              Joyful hands and joyful hearts!
              Cheer the Yule log as it burns!
              For once again the Sun returns!
              Brothers, sisters, come and sing!
              Glory to the new-born King!

          Brothers, sisters, singing come
          Glory to the newborn Sun
          Through the wind and dark of night
          Celebrate the coming light.
              Suns glad rays through fear's cold burns
              Life through death the Wheel now turns
              Gather round the Yule log and tree
              Celebrate Life's mystery
              Brothers, sisters, singing come
              Glory to the new-born Sun.

                                           1942

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                               The Corn Play (Lammas Ritual)
                     Coven of the Morning Star and Stella Maris Coven

          Requirements:

          Lammas Lord Crown (Wheat, Rye, Corn, fruit and flowers)
          Corn Queen Crown (Wheat, Rye, Corn etc)
          Fresh-baked bread
          Honey
          Red Wine
          Cords to bind the Lammas Lord
          Green cloth to cover him
          Lammas Cup and cloth to polish
          "John Barleycorn" music

          Ritual Begins:

          Priestess and Priest cast circle and invoke quarters
          (Lammas Lord and Corn Queen remain outside circle).
          A gateway is cut, and everyone calls to the Corn Queen to
          enter the circle:

          Queen of the Corn, Queen of the Fertile Earth; come to us now,
          for we have need of you & etc.

          The Queen enters, and then leads the call for the Lammas Lord
          to enter the circle.

          God of the Meadow, God of the Hill, God of the Corn and of our
          True Will, come to us now, for we adore you & etc.

          The Lammas Lord stands in the centre of the Circle, and is
          washed by the women (each Priestess takes the aspergillus in
          turn, and asperges the Lammas Lord - Corn Queen first).

          Then each one polishes the Lammas Cup, which is returned to
          the altar, and filled with red wine. (Corn Queen takes cup and
          cloth to each person).

          Then the Queen stands before the Lammas Lord and says:

          To kill the King
                               (Coven: For what purpose kill?)
          To feed the land
                               (Coven: What feeds the land?)
          The blood of the King
          The honour of the King
          The life of the King

          Two priests step forward, and bind the Lord's hands behind his
          back, and tie his ankles together. NB: do not knot the cords,
          as the Lammas Lord must be able to extricate himself from the
          bindings.

                                           1943

          The men all turn and face outwards from the circle. The Corn
          Queen takes her athame, and the cup of wine, and "cuts the
          throat" of the Lammas Lord, catching his blood in the chalice.
          The women help the Lammas Lord to the ground, and cover him
          with the green cloth. His crown is placed upon the bread, on
          the altar. A female Elder stands at the head of the Lammas
          Lord, and a Maiden stands at his feet. They are his mourners.
          The men turn back into the circle, and the Corn Queen leads
          the weaving dance to "John Barleycorn".  When the music
          finishes, all stand facing outwards (including Elder and
          Maiden).  The Lammas Lord removes his binds and cover, and
          silently makes his way to the altar. He takes up the bread and
          wine, and leaves his crown on the altar. He returns and stands
          centre. The Corn Queen acknowledges the mystery of the re-born
          grain:

          "Behold the Mystery! The grain, the crop, the food."

          As she speaks, everyone turns and faces in once more.

          The Queen steps forward, and kneels before the re-born grain
          saying again, "behold the mystery". She rises, and drinks from
          the cup. The "Lammas Lord" breaks a piece of bread for her,
          which he gives to her as she hands back the cup. She walks to
          the altar, and dips the bread in the honey. Then the next
          person steps forward, and repeats her actions. Then each in
          turn until all have knelt to the re-born grain, and had some
          wine, bread and honey. It is important that the Lammas Lord
          does not speak throughout the ritual.

          The circle is closed, and the feast begins.

          This ritual is freely adapted from a traditional ritual
          practised in the north of England.

                                           1944

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                                     FOOD FOR THOUGHT
          ----------------------------------------------------------------------
          SYSOP'S NOTE: This excellent food-for-thought was downloaded
          from EarthRite BBS, 415-651-9496. - Talespinner, Sysop, WeirdBase
          NOTE: This document appears to be adapted from the work of
          Amber K in "Covencraft : Witchcraft for Three or More",  1998
          Llewellyn Publications.
          ----------------------------------------------------------------

          LOOKING AT YOURSELF

          before you go a step further, take a good long look at your
          desires, motivation and skills. What role do you see yourself
          playing in this new group? "Ordinary" member? Democratic
          facilitator? High Priestess? And if the last -- why do you
          want the job?

          The title of High Priestess and Priestess are seductive,
          conjuring up exotic images of yourself in embroidered robes, a
          silver crescent (or horned helm) on your brow, adoring
          celebrants hanging on every word which drops from your lips...

          Reality check. The robes will be stained with wine and candle
          wax soon enough, and not every word you speak is worth
          remembering. A coven leader's job is mostly hard work between
          rituals and behind the scene. It is not always a good place to
          act out your fantasies, because the lives and well-being of
          others are involved, and what is flattering or enjoyable to you
          man not be in their best interest. So consider carefully.

          If your prime motive is establishing a coven is to gain status
          and ego gratification, other people will quickly sense that. If
          they are intelligent, independent individuals, they will refuse
          to play Adoring Disciple to your Witch Queen impressions. They
          will disappear, and that vanishing act will be the last magick
          they do with you.

          And if you do attract a group ready to be subservient Spear
          Carriers in your fantasy drama -- well, do you really want to
          associate with that kind of personality? What are you going to
          do when you want someone strong around to help you or teach you,
          and next New Moon you look out upon a handful of Henry
          Milquetoasts and Frieda Handmaidens? If a person is willing to
          serve you, the they will also become dependent on you, drain
          your energy, and become disillusioned if you ever let down the
          Infallible Witch Queen mask for even a moment.

          Some other not-so-great reasons for starting a coven: a) because
          it seems glamorous, exotic, and a little wicked; b) because it
          will shock your mother, or c) because you can endure your
          boring, flunkie job more easily if you get to go home and play
          Witch at night.

          Some better reasons for setting up a coven, and even nomination
          yourself as High Priest/ess, include: a) you feel that you will
          be performing a useful job for yourself and others; b) you have
          enjoyed leadership roles in the past, and proven yourself
          capable; or c) you look forward to learning and growing in the
          role.

          Even with the best motives in the world, you will still need to
          have -- or quickly develop -- a whole range of skills in order
          to handle a leadership role. If you are to be a facillitatir of

                                           1945

          a study group, group process insights and skills are important.
          These include:

            1) Gatekeeping, or guiding discussion in such a way that
            everyony has an opportunity to express ideas and
            opinions;

            2) Summarizing and clarifying;

            3) Conflict resolution, or helping participants understand
            points of disagreement and find potential solutions which
            respect everyone's interests;

            4) Moving the discussion toward consensus, or at any rate
            decision, by identifying diversions and refocussing
            attention on goals and priorities; and

            5) Achieving closure smoothly when the essential work is
            compleated, or an appropriate stopping place is reached.

          In addition to group process skills, four other competencies
          necessary to the functioning of a coven are: ritual leadership,
          administration, teaching, and counseling. In a study group the
          last one may not be considered a necessary function, and the
          other three may be shared among all participants. But in a coven
          the leaders are expected to be fairly capable in all these
          areas, even if responsibilities are frequently shared or
          delegated. Let us look briefly at each.

          Ritual leadership involves much more that reading invocations by
          candlelight. Leaders must understand the powers they intend to
          manipulate: how they are raised, channeled and grounded. They
          must be adept at designing rituals which involve all the sensory
          modes. They should have a repertoire of songs and chants, dances
          and gestures or mudras, incense and oils, invocations and
          spells, visual effects and symbols, meditations and postures; and

          the skill to combine these in a powerful, focused pattern. They
          must have clarity of purpose and firm ethics. And they must
          understand timing: both where a given ritual fits in the cycles
          of the Moon, the Wheel of the Year, and the dance of the
          spheres, and how to pace the ritual once started, so that energy
          peaks and is channeled at the perfect moment. And they must
          understand the Laws of Magick, and the correspondences, and when
          ritual is appropriate and when it is not.

          By administration, we refer to basic management practices
          necessary to any organization. These include apportioning work
          fairly, and following up on its progress; locating resources and
          obtaining them (information, money, supplies); fostering
          communications (by telephone, printed schedules, newsletters
          etc.); and keeping records (minutes, accounts, Witch Book
          entries, or ritual logbook). Someone or several someones has to
          collect the dues if any, buy the candles, chill the wine, and so
          forth.

          Teaching is crucial to both covens and study groups. If only one
          person has any formal training or experience in magick, s/he
          should transmit that knowledge in a way which respects the
          intuitions, re-emerging past life skills, and creativity of the

                                           1946

          others. If several participants have some knowledge in differing
          areas, they can all share the teaching role. If no one in the
          group has training and you are uncertain where to begin, they
          you may need to call on outside resources: informed and ethical
          priest/esses who can act as visiting faculity, or who are
          willing to offer guidance by telephone or correspondence. Much
          can be gleaned from books, or course -- assuming you know which
          books are trustworthy and at the appropriate level -- but there
          is no substitute for personal instruction for some things.
          Magick can be harmful if misused, and an experienced practitioner
          can help you avoid pitfalls as well as offering hints and
          techniques not found in the literature.

          Counseling is a special role of the High Priest/ess. It is
          assumed that all members of a coven share concern for each
          other's physical, mental, emotional and spiritual welfare, and
          are willing to help each other out in practical ways. However,
          coven leaders are expected to have a special ability to help
          coverners explore the roots of teir personal problems and choose
          strategies and tactics to overcome them. This is not to suggest
          that one must be a trained psychoanalyst; but at the least, good
          listening skills, clear thinking and some insight into human
          nature are helpful. Often, magickal skills such as guided
          visualization, Tarot counseling and radiesthesia (pendulum work)
          are valuable tools as well.

          Think carefully about your skills in these areas, as you have
          demonstrated them in other organizations. Ask acquaintances or
          co-workers, who can be trusted to give you a candid opinion, how
          they see you in some of these roles. Meditate, and decide what
          you really want for yourself in organizing the new group. Will
          you be content with being a catalyst and contact person --
          simply bringing people with a common interest together, then
          letting the group guide its destiny from that point on? Would
          you rather be a facilitatir, either for the first fonths or
          permanently: a low-key discussion leader who enables the group
          to move forward with a minimum of misunderstanding and wasted
          energy? Or do you really want to be High Priestess -- whatever
          that means to you -- and serve as the guiding spirit and
          acknowledged leader of a coven? And if you do want that job,
          exactly how much authority and work do you envision as part of
          it? Some coven leaders want a great deal of power and control;
          others simply take an extra share of responsibility for setting
          up the rituals (whether or not they actually conduct the rites),
          and act as "magickal advisor" to less experienced members. Thus
          the High Priest/ess can be the center around which the life of
          the coven revolves, or primarily an honorary title, or anything
          in between.

          That is one area which you will need to have crystal-clear in
          your own mind before the first meeting (of if you are flexible,
          at least be very clear that you are). You must also be clear as
          to your personal needs on other points: program emphasis, size,
          meeting schedule, finances, degree of secrecy, and affiliation
          with a tradition or network. You owe it to prospective members
          and to yourself to make your minimum requirements known from the
          outset: it can be disastrous to a group to discover that members
          have major disagreements on these points after you have been
          meeting for six months.

                                           1947

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                                      The Heirophant

                    "An official expounder ofsacred mysteries or religious cere-
          monies,esp.  in ancient Greece;  an initiating or  presiding priest" -
          OED.  I generally  use it in  the "initiating priest/ess" context  (CM
          heritage,that).   Those who hold the power *and authority* to initiate
          others into  our particular Trad,  are hierophants when  they actually
          exercise that power.

                    Most of usare explicitlyoathbound to ensurethat thecandidate
          is a worthy person, properly prepared to receive what we  are about to
          confer,and  that the  rite  of adoption/initiation  is correctly  done
          according  to Trad standards.  Those Trads who've dispensed with oaths
          still, implicitly,expect something rather similar.

                    When I consider acandidate for initiation,I first look tosee
          whether I have a 'proper person' according the expectations of my Art.
          Next I look to see whether the Lady's Initiation rests upon them.

               Lastly, I look to see that s/he understands what s/he is about to
          promise, and has the skills necessary to carry it out (the gumption to
          stand  by his/her oath  is part of  'proper person', IMO).   While the
          marks ARE plain to  see,speculation by the uninitiated notwithstanding
          <g>,  all three  ARE judgement  calls  on my  part.   Then again,  ANY
          situation touching upon my Oath requires a judgement call on my part.

                    At1st Degree,Alexandriantradition permitsme toextend benefit
          of the  doubt in cases  where the  marks are recent  enough that  they
          shine but dimly (or where the candidate's history leads one to suspect
          s/he may not feel bound to stand by what s/he swears to).   Gardnerian
          tradition does not. Then  again, H'Alexandrian tradition requires that
          no benefit  of the doubt be granted  at 2nd Degree, whereas Gardnerian
          tradition again contradicts.  In either case, a 2nd of either Trad has
          been put to  the test and found  fully appropriate to the  Trad in the
          judgement of his/her heirophant, we simply do it at different degrees.
          (That's the theory,anyway,  and why we come down so  hard on those who
          f*ck-initiate.)
 

                                           1948

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                                        MICHAEL POE

                               ANCIENT EGYPTIAN METAPHYSICS

               Many requests for me to do some teaching (largely from a book
          that I am now writing on ancient Egyptian Metaphysics and Personal
          Worship) about metaphysics, worship and the ancient Egyptian trad-
          itions. To start off, I want to briefly quote some ancient Egyptian
          philosophers to give you the gist of ancient Egyptian philosophy and
          Metaphysics. The next note I enter will be on general comments on
          ancient Egyptian metaphysics. The material I will use is NOT from
          Masonic or Rosecrucian but from authentic Egyptian sources. In many
          cases I can quote the exact sources, most are translations of papyrus,
          temples, tombs, etc. Having studied the subject for 33 years, gotten a
          degree on the subject, and working on the book for 10 years, I will
          pass on some of what I have learned. All of the translations are from
          Egyptologists and Archaeologists. To quote an old Egyptian philosopher
          (found written on his tomb), Ptah hotep :

               "To give a few words of Truth,
               And what you make of Them will be your Test."

          From the College of Priests House of the Temple of Horus at Edfu:

               "The Lamp of Wisdom burns steadily,
               If the soil that feeds it be reality.
               If the oil that feeds the lamp be Love,
               The beloved will meet the Lord or Lady
               and be blessed.
                    (Lord or Lady means personal God or Goddess, ed.)

               If the air that feeds the Flame be Truth,
               The Breath of He who breathes will inhale Wisdom.

               If the Spirit enters the Flame,
               The Fire will be as bright as a Star."

               Next little lesson; what is a hymn when I mention one or quote
          one (which I will from time to time)?

               The hymns of Egypt tell of the nature and workings of the God/-
          dess they glorify. They mention his /her name and his/her ties to a
          locality, allude to the myths and describe his/her appearance and
          powers and attributes.

               A occult tradition is like a journey. Before one ventures onto
          any unknown journey it is best to have an idea of the dangers and
          preventive protection. Ancient Egypt had 14 traditions. I will, in
          these notes, outline them all.

               To share another "wisdom texts" as the ancient Egyptian philos-
          ophy is called: This one is from Kagemni, whose tomb can be visited at
          Sakkara, as is known as one of the wisest men around.
          This text is for a student in order for him to select the right
          metaphysical teacher.
 

                                                                            2035

               "He who is a Priest of the Living,
               whom a Neter* favors
               Like the Bennu on the Obelisk,"
               Performs Right Actions without seeking a reward for them.
               Such a Teacher lives a life of true piety.

               He seeks no gain from any good deed he does,
               But sets his Heart only on the Neter's service.
               He has compassion upon all Living creatures.

               He holds fast to the Neter's name and inspires
               others to meditate on it.*
               He accepts joy and sorrow with an equal mind.
               He is always happy and never set apart from his Neter.

               To him gold and dross are as one;
               Nectar and poison are as one
               The King and the beggar are as one."

               * 1. Neter - Neter is the ancient Egyptian word, that we would
          equate with God or Goddess. But Neter's exact translation is "Abstract
          Principle" or "Divine Principle" and is not a male or female word.

               * 2. Bennu on the Obelisk - the Bennu bird is the Egyptian
          Phoenix, which lives in Arabia, and comes every 500 years to built a
          nest on an obelisk where it lays an egg, and when the egg starts
          hatching, it dies in its own flames, and is reborn from the egg. The
          obelisk is the Egyptian symbol of the first ray of sun light striking
          the earth, and when built, is usually covered in gold or electrum. The
          top of the obelisk is like a pyramid and is called the Pyramidion; and
          the pyramids are all representations of the suns first light on the
          Newly Born Earth.

               * 3. "He holds fast to the Neter's name and inspires others to
          meditate on it." - In addition to the common name of any god, like
          Heru for Horus, they also have a hidden name, a name of power, that
          the priest/esses use in ritual and meditation.

                                        ----------

                                  PRIESTS AND PRIESTESSES
                  How did a person become a priest/ess in ancient Egypt?

               Well, each family had their own family worship area, the size of
          which is wholly dependent upon the size of the house they lived in.
          More about this when we get into the path of the Aait-Shesheta.
          Therefore, in each family, someone had to act as the family priest/-
          ess. If the father or mother was a priest/ess, then he or she was the
          family religious leader, in charge of the family rituals. If the
          parents were not initiated priest/esses, then usually the Elder Son
          acted as the religious leader. However, in some nomes (or states),
          matrilineal descent (through the female) was a tradition so the Eldest
          Daughter was the religious leader.
 

                                                                            2036

               The only schools, including most crafts, were taught in the
          temple colleges. A child would be sent to a college to learn a craft
          between the ages of 6-10. If the family had a tradition of priest/-
          esses then usually the children would go to the temple college to be
          interviewed and tested for the priesthood. Exactly how the priest/-
          esses at the college tested the would be initiate is not well known
          yet, but we do know that usually the following priests would be
          involved:

          1. A Divine Scribe (reader and writer initiate)
          2. A Prophet (who uses divination of some sort and inner visions)
          3. A Purification Priest
          4. A Priest of Anubis (or some other sort related to traveling in
          Egyptian  heavens (astral plane directly related to Egyptian
          heavens).

               Every Egyptian temple had 2 types of staff, a magical one and a
          working one (working meaning the scribes, bakers and people who run
          the every day part).
 
               If the would be initiate was found wanting in the magical staff
          (called People of the Circle, which we will get to when we talk about
          temple organization), the person may be sent back, or taught a craft,
          or go into the working temple staff.

               One of the first things that any initiate is taught is Egyptian
          Philosophy, which is really less like Voltaire, and more like Ethics
          and Conscious. The would be priest needs to come up with his own
          ethics or philosophy before embarking on to magical training.

               Therefore ethics and morals was the beginning of the training. If
          one had to make a "Readers Digest Condensed" version of all of the
          Egyptian ethics and philosophy teachings it would be; as one Egyptian
          Philosopher put it (but not quite as well).

               Do anything you want, but only in moderation, and while doing so,
          do not harm anyone physically or psychology.

               Almost exactly like the Wiccan motto : Do what they wilt, but
          harm none.

               But to the ancient Egyptian, theirs also says, "don't harm
          yourself, and don't go overboard on anything: Moderation.

                                        ----------

                            DIVINATION OF BES, BAST, OR HATHOR
                                   (from Leyden Papyrus)

               Use a divining bowl of pottery. Use green or some vegetable based
          ink. Preferable to use hieroglyphics, but try it a few times without
          them and use english (but if you can, do as the Egyptians do) Write
          your request or formula in base and inner sides of bowl using the
          vegetable ink. Also write in either Bes, Bast, or Hathor's name three
 

                                                                            2037

          times while meditating on the goddess and your request. (pick one
          goddess, not all three)

               Pour consecrated water in it to dissolve the writing.
               Swallow water
               Go to sleep

          (If you can sleep in a temple, sacred area, so much the better,
          otherwise at home, and record your dreams when you wake up.)

               A divination bowl, in Egypt, was specially made for the purpose;
          however, if you're not a potter, pottering around, find one out of
          pottery, usable (no lead based paint or in the clay), about the size
          of rice bowl. Consecrate and bless it, and viola, a divining bowl.

               Back in those days, green paint was either a vegetable dye or
          green ochre. They didn't use the ochre, but a vegetable dye would
          work. Although I know of people who specifically prepare a vegetable
          ink (macerated herbs in a small bowl of water), a food coloring would
          be okey, but I would still suggest using a mortar and pestle and
          grinding some herbs you specially selected, and putting it into the
          food colored water and let it seep for a bit, and then use that. It
          would definitely be closer to the spirit of the occasion. I know, next
          you are going to ask, what herbs?

               Well, the ancient Egyptians had comfrey and you can heal thyself
          at the same time. Lettuce was considered an aphrodisiac, sacred to Min
          (so if your request or question is along that line, add that); they
          also used mint a lot.

                                        ----------

                                 A BRIEF HISTORY OF EGYPT

               Egypt wasn't always a thin ribbon of life surrounded by desert.
          From 200,000 to 10,000 bce most of what is now known as the Sahara
          desert used to be verdant grasslands and plains with many trees and
          several rivers. There was an accumulation of different cultures down
          to 5,000 bce.

               From 6,000-4,000 bce different belief structures, and both
          matrilineal and patrilineal societies existed along the Nile, for by
          then the Sahara was rapidly turning to desert and the cultures went to
          the only remaining source of water, the Life Giving Nile. Agriculture
          was already developed, and irrigation systems in use. There was
          already predominant Goddess and God worship in these societies.

               From 4,000-3,100 bce, Egypt now evolved into states, between
          36-44 of them, called Nomes. From time to time, Egypt became united
          into two kingdoms, the Upper Kingdom, from about Aswan down to Cairo,
          with its capital at Nekhen, whose chief god was a goddess, Nekhebit,
          the Vulture Goddess; and Lower Egypt in the Delta with it's capital at
          Uatchet, whose chief god was also a goddess, Uatchet.
 

                                                                            2038

               Nekhebit, the Vulture Goddess was an Earth Mother, and considered
          very maternal (the type of vultures in Egypt are very maternal birds).
          She also symbolized regeneration of life, from Death comes Life, as
          the vulture is one of the few animals that can survive and mainly
          subsists on bodies of animals that would poison others.

               Uatchet, the Snake Goddess, was also venerated as protection from
          snakes, and of fertility (snakes lay many eggs).

               The two goddess, Nekhebit and Uatchet, Vulture and Snake goddess
          became the part of the crown over the third eye, look at the two on
          most crowns of egypt. Later, the snake goddess became associated with
          the Serpent Fire of the Egyptian equivalent of the Kundalini, and it's
          power came out at the third eye, instead of the top of the head (which
          became associated with another god).

               The worship of Hathor, Amon, Thoth, Horus, Bast, Sekhmet and a
          few others have already been well established. Isis is yet to be found
          or mentioned.

          The first three Dynasties: I

               The 1st king, Narmer, united the kingdoms forever (after a brief
          unification prior), and on the famous palette of Narmer is found not
          only the Nome standards (our equivalents of flags), but the 1st known
          name of Hathor.

               The 2nd king of the 1st Dynasty established the right of women to
          rule Egypt.

               It was during the 1st Dynasty that a woman ruled Egypt, to take
          that into perspective, if the US followed that, we would have a woman
          president well before the Civil War. She was one of
          the 11 women to rule one of the greatest civilizations in the world.
          And it, like most of the others, was peaceful.

               Rights of women were established. they could marry and divorce;
          there was no community property; women could establish their own
          businesses without a man's consent or cosignature; they could conduct
          them before, during and after marriage. Married couples were con-
          sidered co-partners and co-equals. Pregnant women, by law, had to be
          taken care of by the husband or the police came and beat him up!

                                        ----------

                             ANCIENT EGYPTIAN ASTRAL HEAVEN(S)

               Ancient Egypt had more than one heaven, and most of their heavens
          were subdivided into sections or parts akin to, and probably best
          equated with the astral plane.

               As the astral plane has many different levels, the lowest next to
          the earthly plane, and highest sections up to and pass most of earth's
          religions concept of heaven, the astral plane is like a onion with the
          material world in the center, and the layers going outward (or inward,
 

                                                                            2039

          or higher, or whatever). As most religions heavens are manifested in
          the astral plane, they are also separate from each other.

               This is also true in Egyptian heavens of the astral plane. The
          Book of the Dead (a misnomer as the egyptians never called it that),
          lists the sections of the Heaven of Osiris. As you read the book, you
          also see that there is a specific way to get to the heaven and through
          it.

               There is an ancient Egyptian writing from a scribe that says, in
          effect: "If you don't use the specific directions to get to a par-
          ticular heaven, you won't get there but to a false heaven."

               As most of us are aware, the astral plane is composed and made up
          of the thoughtforms of mankind and of the gods, hence, there is an
          Egyptian heaven that was formed by the thousands of people who have
          conceptualized it since the beginning of the 1800's, made stronger
          through the Rosecrucians and Blavatsky's, and into the modern metaphy-
          sical movement. But it is NOT the ancient Egyptian heaven. Hence, you
          can't simply just astrally project in order to get to a real Egyptian
          heaven.

               You have to follow the directions by the ancient Egyptians in
          order to make it to one of their specific heavens.

               You may even have to change your astral form to conform to a
          certain type in order to enter. For example, one of the ways to get to
          the Horus heaven is to have project to the Nile, and do certain things
          in order for a boat with a hawk on it to come over to the bank and
          pick you up to take you to the Horus Heaven.

               One of the things you have to do, and not the only thing, in
          order to get into the Heaven of Isis is to change your astral body
          into the shape of a bird, a Swallow!

               So if someone, no matter how much you respect them, tells you
          that they dreamed or astrally projected to astral Egypt, they are
          wrong, unless they know the specific ways to do it. The Egyptians
          then, have a sort of astral lock on the proverbial doors to the
          entrance of their heavens, and you can't just blindingly end up there
          without the right keys to get there. I can probably safely say that no
          more than a couple of dozen people in the last century have been able
          to enter these heavens, and no one who has written a book about
          Egyptian metaphysics has (including Eliz. Hatch who wrote Initiation;
          who knows nothing about Ptahhotep).

               The teachers are still pretty much in the Egyptian heavens,
          waiting to teach the student who is able to get there.

               Although the ancient Egyptians had the wherewithal to go into
          drug induced states (they had mandrake and poppies for medicine), I
          have yet to find one example of them using them for magic or astral
          projection.
 

                                                                            2040

               Astral sight was taught before astral projection, using tech-
          niques that we still use today.

               Several techniques that are used today in astral projection today
          were also used in astral projection then, but usually, a priest led
          the student in the first several experiences in order for the student
          to get used to the experience and feelings associated with projection
          to a particular heaven.

               Therefore the guided trips were first used. Usually the first
          trips were done in the temples (easier to do with all of the power
          already resident in the temples). Some, like the priests of Horus were
          also done by the Nile's edge, the student going into a sleep, the
          priest astrally projecting and drawing the students astral body and
          consciousness out doing what is necessary for the Horus boat to arrive
          on the astral Nile, then going on the trip through the Horus heaven.
          Sometimes it was done out in the desert.

               Once when I was in Egypt, after finding a Eye of Horus between
          the pillars of the temple of the ka of Ptahhotep, I went into the
          Serapeum (desert underground chambers for the burials of the Serapis
          bulls; talk about sensory deprivation! Light wouldn't go farther than
          20' and normal talking didn't extend past 30-40'.) and in the Serap-
          eum, while sitting down next to the stone coffin of one of the bulls I
          instantaneously, and lack of trying on my part, astrally projected. I
          found myself several hundred feet over the desert at Sakkara and flew
          to the Nile and commenced on a trip to an Egyptian heaven.

               When a teacher died, such as Imhotep, he went to the appropriate
          heaven and taught from there (according to the ancient Egyptians, who
          said that at that point their teachers on earth would astrally project
          to the heaven to be taught by him). At that point, all priest/esses
          called him Master, or another appropriate remark. Since apparently
          there was much connections between the two worlds, the priest/esses
          knew when Imhotep finally left the astral heaven to ascend beyond and
          into the world of the god/desses. At that point Imhotep on earth was
          called a God (this process is found in a papyrus fragment translated
          courtesy of the French Institute of Archeology of Cairo).

               Hence, if you know when Imhotep or some other lived, and know
          that after death he was called a master, then the earliest time that
          he, or she, started being called a God was the time he moved out of
          the astral plane.

               Some other traditions use the symbology of ladders as an analogy
          of the ascent to their astral plane. Each rung represents a god or
          goddess to invoke, the ladder is always held by two gods, which
          symbolize the type of path being used. In some other traditions, there
          was a way to ascend through the astral plane and into the spiritual
          realm, reserved for the higher priests who have passed the Guardian of
          the Threshold. These traditions can be found when you go to Egypt for
          in some of the temples the staircase to the roof will have a god/dess
          for each step, symbolizing those that you will need to ascend to the
          spiritual plane.
 

                                                                            2041

               Certain god/desses and spiritual beings can assist or deter you
          from your astral trip.

               THE HELPERS: Anubis is one of the best. Hathor is also great, for
          she gives you magical power during your astral projection. The god Seb
          supplies all a person needs to astrally travel in many places. The god
          Seb, Shu, the goddesses Nut and Tefnut defend people during their
          journeys.

               There was also the Souls of the West, Souls of the East; Lady of
          the Evening, Calf of the Goddess (Morning Star), Souls of several
          different cities for their special heavens; The Catcher of Gods, the
          Divine Being who Examines Gods for Men, the God who Binds Gods.

               THOSE THAT YOU WANT TO AVOID: The Unmentionable Terrible Serpent
          (with Lovecraftian powers and would be great in his novels, like
          Chuthulu or Hastor the Unspeakable, occasionally used in Black Magic,
          which apparently was very uncommon in Egypt) I won't give you his
          name.

               There is of course, Apep, Apophis, and a few specific to each of
          the heavens, but are usually particular to the Osirian heaven (Reading
          the Book of the Dead will give you a great idea about them).

               A zoomorphic projection is when you astrally project then change
          your astral body into a zoomorphic figure in order to get to specific
          egyptian astral heavens. An example is turning your astral body into a
          swallow to get to Isis's heaven, or into a hawk to get to one of
          Horus's heavens.

               Following the Eastern Tradition of the astral plane, the Egyp-
          tians have an almost exact duplicate of the concept. Basically it says
          that there is a plane of existence between the realm of the high gods
          and earth, called the astral plane, which has layers like an onion.
          The astral plane is made up of the mind stuff of heaven and earth
          dwellers alike and is as real as both. To the Eastern people, all the
          heavens of all the religions are there. To both Egyptian and Easter-
          ners, to get there you astrally project or out of body experience.
          Although the Egyptians had a more elaborate version.

              The Egyptians, therefore, which had several religious traditions,
          of which Isis plays in a couple) had several heavens. These were
          usually conceived of in layers or parts, corresponding to the layers
          of the astral plane. In Heliopolis there were 12 layers or planes to
          their heaven.

              Each tradition had a different heaven and a different way of
          getting there. The temples trained the people how to do it at home, at
          the temple, or elsewhere.

              Sometimes more than just the astral body took the trip, there was
          also a spiritual body, the soul, the spirit and other forms.
 

                                                                            2042

              According to ancient Egyptian practices, you can project your
          astral body, soul, spirit, or spiritual body. However, there is no
          ritual to do all at once, probably because it would kill the person.
          Of course the sa is considered the spiritual power of a person and the
          animating force of the body. As long as you have the sa and one of the
          three (soul, spirit or spiritual body) you're body can still live
          during the projections.

              The Egyptians are the only ones that I am aware of (other than a
          very few Native American tribes) that even project the spirit or the
          spiritual body or the soul.

               Altered state of consciousness was used in Egypt, usually by NOT
          using drugs, although they did have mandrake, poppies and hemp (used
          in medicine as an anaesthetic). What was taught differed by tradition,
          and what kind of altered state differed also. For example: A scribe of
          Anubis: Does he want to become a doctor/priest, a mummification
          priest, or a priest/guide to the astral plane? If the latter, then he
          is taught the basics of the Egyptian astral planes and how each one
          differs, and how each tradition of Egypt has a different path to their
          own. He is taught how to astrally project, and then his teacher will
          project and take him on a guided tour. Eventually he will astrally
          project to the Anubis temple in the astral plane and receive higher
          knowledge from their teachers. Eventually he will teach others to
          project, and lead them on journeys. No one except probably about 15
          people know how to astrally project to an ancient Egyptian astral
          plane. The form you take, the route you take, what you see determines
          if you will get there, and if you don't know these things, according
          to the Egyptians you will not reach the plane. Instead you will end up
          on an astral plane of Egypt created by people who lived from the 1700-
          1800's on, such as Golden Dawn people, Rosecrucians, Wicca people. Is
          there an astral plane? It's up to you. I have my own opinion. My
          opinions are almost always based on experts in their own fields.

                                        ----------

                               ANCIENT EGYPTIAN INITIATIONS

               The mysteries and initiations varied from temple to temple. In
          the Lesser Mysteries of Isis there is preparatory instruction, medi-
          tation within the temple and introduction to the sanctuary for par-
          ticipation in a performance of drama of death and resurrection.

               In today's society, there are many groups that give initiations,
          but the initiation usually fails, and usually for the following
          reasons;

               1. The group doing the initiation does not know enough to do one
          successfully (usually through lack of full knowledge of their trad-
          ition).
               2. Incomplete preparation of the Initiate.
               3. Incomplete preparation of the group.
               4. Incomplete Initiatory Ceremonies or process.
               5. Initiation Rituals becomes a bad play at best.
 

                                                                            2043

               6. The people directing the Initiations weren't properly prepared
          or initiated in their own initiation.

               In Egypt, they allowed for self-initiation (but only for some
          levels). All cognition, after all, comes from the inside. We
          are therefore initiated only by ourselves, the master or teacher gives
          us the Key.

               In some Egyptian initiations the goal is the receive the Sa, the
          innate virtue or power of the gods as a sort of fluid (or magnetic
          fluid or aura). It is transmitted by the God's (I will sometimes say
          God, but take it as either God or Goddess) hands through touch or
          passes on the neck or spine of the individual. This operation is
          called the Satapu-sa.

               "The Summit is the Apex of the Mountains height, but there are
          both Summit and Valley, hence, something exists which causes both.
          Equally there is within you that which wants to lift itself despite
          the animal instincts, and also that which wants to remain earthly.
          Summit and Valley, are 2 powers manifested. If there were not these
          two there would be only one. Since there are two
          there are also all the others which sprang from these, the other
          Neters or Gods/desses."

               "One should pass through complexity in order to exhaust the
          various possibilities until the awakening of the consciousness which
          leads towards simplicity; it is on intermediate phase between dream
          and reality."

               "If the essence and perfection of all good are comprehended in
          the god/desses, and if you adhere to a more excellent nature, you will
          obtain a union with them, the contemplation of truth, and the posses-
          sion of intellect. A knowledge of the gods is accompanied with a
          conversion to and knowledge of ourselves."

               I'll let you contemplate that one for awhile. Written on the
          college walls of the Temple of Horus at Edfu.

               The Egyptian path can be considered (as defined by Frankfort) as;

          1.   Evolution      =    Ignorance
          2    Destruction    =    Knowledge
          3    Dissolution    =    Experience
          4    Reintegration  =    Understanding
          5    Integration    =    Wisdom

          FROM:     JANA HOLLINGSWORTH
          Dear Michael, Not only was this the usual excellent note on Egypt, but
          I was most impressed by your concise description of failed initi-
          ations. You have touched on a topic only a few Pagans are willing to
          think about. Too often initiation in Wiccan and other Pagan groups has
          become a spiritually meaningless ritual, and the worst part is that
          people don't even know the difference. Then there are all these
          novices with no qualifications "self-initiating" themselves. I was
          once initiated as a Dianic Witch, but it didn't "take." I never refer
 

                                                                            2044

          to myself as a Witch or a Wiccan. I am a Pagan, and I don't need to be
          initiated for that.
               So many who use the name Wiccan
               Could use, in the pants, a good kickin'.
                    A Pagan I am!
                    I'd give each dam
               Self-proclaimed Wiccan a lickin'.
                                             Jana, Pagan and Proud!

          FROM:     MICHAEL POE
               Except for those very few hereditary witches, most of Wicca is
          new (1940s and later) and as such, much of it is from books and people
          who taught themselves from books and then taught others. All of the
          spiritual exercises and goals that need to be done to be truly init-
          iated are usually missing (unless you are lucky enough to be one of
          the few who was disciplined enough to intuitively done all the right
          things first. I have been to many Wiccan initiations and while a few
          have been magical, none have been fully effective, and most have been
          more like a Catholic mass, all pomp and circumstance and no magic.
          That's also essentially true of white people learning shamanism, they
          don't get the teachers that really know.

               Ancient Egypt had 14 traditions in which the majority of them
          were magical ones. After more than 30 years of studying ancient Egypt,
          even I can't tell you about the proper initiations of several of the
          traditions; but at least I now have the spiritual exercises and whole
          initiations for some of the them and in the group that I am involved,
          we have done a couple of them.

               Most wicca systems that I am aware of need to spend more time on
          the spiritual and magical development of the individual. Some ancient
          Egyptian systems took a minimum of a year to two years of spiritual
          exercises before the person cast their first
          spell. The priests had the ability to make people astrally project at
          will, for example.

               It's also a mistake being too eclectic. For example, Mercury is
          equated with Thoth by the Greeks and Romans, but while they did share
          some powers and attributes, they were not the same. 8 track tapes and
          regular cassettes both play music, but try putting a 8 track tape into
          a cassette
          player!

               Isis, for example, is never invoked as a Great Mother Goddess
          unless she is holding baby Horus. NEVER! I have seen many wiccan
          ceremonies where they use the wrong Egyptian god/desses in their
          rituals, or the wrong god/desses forms for the powers they are invok-
          ing. Remember, that despite some current thinking that it's only the
          association in your mind that counts, and if you want to invoke
          Sekhmet with a knife (for example) as a gentle mother goddess, she
          will appear as that; it just isn't so. This is coming from people who
          have never been properly initiated.

               the prevailing thought up to 10 years ago is that if a form and
          function of a god/dess has been worshipped for thousands of years by
 

                                                                            2045

          hundreds of thousands of individuals, including those properly in-
          itiated, then that form and function will always override what one
          individual or group over a few years may invoke. The thoughtform was
          constructed in the Astral plane and is extremely strong, and a few
          people who have decided that (usually through ignorance) he/she had a
          different form or function, will never be able to compete with the
          stronger form. Which is probably why many eclectic wiccan magic
          doesn't work or work well. They don't know what they are drawing from,
          and instead of trying to get the vast astral power out there to work
          for them, it works against them, or else their own little power will
          be the only power they will be able to tap into. Michael

                                        ----------

          FROM: BRENDA RYAN   I was wondering about those temples that have been
          moved, do they still retain the power. Is it in the temple building
          itself or in the ground upon which the temple stands? As you know, the
          temple at Abu Simbel had been moved during the building of the Aswan
          Dam but I think you mentioned it one time as a power spot. Also, I was
          more impressed with the temples and tombs in Upper Egypt than in the
          pyramids and the Sphinx. In fact, the Great Pyramid was musty smelling
          and claustrophobic so I didn't go all the way up. My friend thought I
          was missing out on the opportunity of a lifetime, but I just wasn't
          impressed. I didn't "feel" anything there. The tombs in the Valley of
          the Kings were another matter. I felt completely comfortable going all
          the way down in the tombs that were open and was much more in awe of
          the whole area.

               FROM:     MICHAEL POE    To make a short answer long, let me
               respond by this: Back in pre-dynastic times, the priest/-
               esses had no stone temples, they worked outside (or later,
               in mud and dabble temples) and cast circles; hence their
               name; "People of the Circle". Eventually they had temples of
               sun dried brick, but still retained the name.
                    During the Dynastic period they were building temples
               out of stone. Now the stone temples, if you have seen them,
               are covered with figures of the gods and goddesses and
               religious texts and invocations. The walls became the
               psychic circle of protection and were imbued with their own
               power. Despite the fact that the magical group no longer
               needed to cast circles for protection from without or raise
               power within (as the temples walls did that), they were
               still called the "People of the Circle". Some traditions
               just won't die!     So, yes, the temples themselves, despite
               having been moved, are still full of power as the walls
               themselves is the stone circle of power. Now you might ask,
               well, that makes sense, magic being used in them for thou-
               sands of years, but what about the power spot it was orig-
               inally built over, if any? Well, of course, the temple,
               being built over the power spot and with all the magic
               working in it for hundreds or thousands of years, the power
               from the spot would seep into the temples walls. That power
               would still be there if the temple was rebuilt. Remember
               that the ancient Egyptians would sometimes take an older
               temple apart and incorporate the stones into the walls of
 

                                                                            2046

               another temple far away. That is the method of getting
               stones already imbued with power and "precharging" the new
               temple with power. So yes, any temple that has been moved
               still retains it's power.     Michael

               Imagine if you will, a temple 2/3 of a mile long and 1/4 mile
          wide, 6 stories tall. The courtyard, big enough for over 4 football
          fields surrounded by a high, 2 story wall. You enter through 20 foot
          high doors encased in gold into the courtyard at night. The courtyard
          is done in highly polished black granite, so well polished that it
          reflects the milky way. It is like walking in space! In the middle of
          the courtyard is a full size tree, made with trunk and branches of
          blue lapis lazuli, and leaves of turquoise. A dream you say? No, for
          it was the Temple of Ra at Heliopolis, built around 1800-1900 bc, and
          shown to Greeks during 500-200 bc. And if you think that was a truly
          magical and awe inspiring courtyard, imagine what was inside the huge
          covered temple that took up over 1/2 of the area! Complete with it's
          secret corridors and chambers, etc.

               Also, you are familiar with Egyptian temples in Egypt, but did
          you know that Egyptian temples also existed in Lebanon, Syria, Greece,
          Delos, Crete, Italy, Spain, France, Britain and Germany?

               The ancient Egyptians in addition to doctors, also had special-
          ized surgeons, psychologists, OBGYN's, midwives, vets,
          brain surgeons (with 80% success rate in trepanning, dentists, herb-
          alists, in addition to their botanists and ethnographers.

               The Temple is the House of God. The Body of Man is the House of
          God, therefore the Temple is the Body of Man.
                              (from temple of Amon).

               In nature, everything is linked with everything else, and you are
          a part of nature. Observe outside, observe inside, you begin to see
          the relations between things.

               The ancient Egyptians didn't worship animals. They had sacred
          animals, but what they worship was the Divine Principle made manifest
          in that animal. Hence, the Serapis bull symbolized the Divine Prin-
          ciple of Strength. The Baboon of Thoth for two things: Society (bab-
          oons have, among the animals, one of the most complex societies), and
          of Contemplation (Baboons will sit and watch the Sun rise, among other
          things). Horus with the Hawk, one who sees or watches the earth from
          above, and sees it extremely well (hawks and birds of prey have a
          binocular vision of about 7x
          power); Hence the celestial Horus eyes were the Sun and the Moon. The
          attributes of Bast and of the Cat is very close.

               And so, to the Egyptian, while man is an example of ALL the
          powers of all the god/desses; certain animals manifest specific
          powers, and manifest them more than man. Hence they worship the power
          behind the animals. Observe outside, observe inside, you begin to see
          the relations between things.
 

                                                                            2047

               An animal does not reason, it experiences directly. Man is
          deceived by the incomplete testimony of his senses and his reason and
          has allowed the instinctive consciousness to atrophy without having
          learned to use his intuitive faculties which to the Egyptians, is the
          wisdom of the heart. Therefore there are ancient rituals to strengthen
          the heart.

               Raise your eyes to know what relates to the laws of the heavens,
               Look around you to study the principles of nature,
               Look inside you to determine your attributes, to integrate your
          personality, and identify it with the heavens and nature,
               One can cast your heart ahead on the Chosen Way,
          then go and retrieve it, and let your steps loyally follow its voice.
                    The Egyptian Way of Life is of Harmony;
                    Within the All-Inclusive Unity of God/desses,
                    Nature and Society;
                    Man can move with Dignity, Safety and Happiness.

               The Egyptian essential Unity in the conviction that man can find
          immortality and peace by becoming part, or as one, with the perennial
          cyclic rhythms of Nature, a recurring movement, part of the estab-
          lished and unchanging Order of the Universe.

               With the occasional exception, I will start posting notes on the
          different traditions; The Ceremonial Tradition, the Philosophical, The
          Arts and Crafts, the Hermetic like, the Wiccan like, the Alchemical,
          etc.

               Stuck in between will be the occasional hymn to a god/dess,
          observations on astronomical god/desses; parts of man, temple struc-
          ture, etc. Make any comments or questions that you want that are
          related.  Michael  Ankh em Maat

                                        ----------

                        THE PATH OF THE CRAFTSMEN IN ANCIENT EGYPT

               One of the traditions in ancient Egypt was that of the artists
          and craftsmen. All of the best artists and craftsmen were trained in
          one place, the Temple of Ptah in Memphis (presently 20 min south of
          Cairo). all other artists and craftsmen were usually trained at the
          Temple or by people who were trained there.

               These artists and craftsmen include: Architects, draftsmen, stone
          workers (large stones and small), jewelers, painters, eventually glass
          workers, dyers, (but not weavers, who studied at the Temple of Neith
          in the Delta). All the architects and draftsmen who produced all of
          the pyramids, temples, palaces, royal tombs, and even forts were
          trained here.
 
               Have you noticed how all the men and women in paintings and
          statues have a similar body? Unlike the Greeks, who wanted to show how
          a persons body really looked like, the Egyptian were interested in
          showing the "inner essence" of the person. Therefore only in the
          background, the workers, and not the central family, are people shown
 

                                                                            2048

          as they really were, crippled people, occasional starvation, over
          weight persons, etc. Therefore the Egyptians were interested in the
          "inner man (or woman)".

               Look at a book on Egyptian art and check out what the god/desses
          are holding or wearing. That is important to see what powers and
          attributes are being portrayed. For example, if Bes is holding a
          knife, she/he becomes a protector and avenger; if holding a sistrum,
          he/she (it's hard sometimes to tell which sex Bes is), becomes the
          God/desses of joy, pleasure, music, dance, and another kind of protec-
          tor; if holding other objects or wearing other outfits, she/he becomes
          a Protector of Women and of the Family, of Mothers. The same holds
          true with all of the other gods and goddesses. Hence, Isis can be a
          Mother Goddess or a Goddess of Women, or of the Visible World depen-
          ding on what she is wearing or carrying. All of this is taught by the
          temple of Ptah to the artists.

               The similar thing occurs with amulets and talismans. Some amulets
          and talismans are always shown in a certain color or always made of
          certain material. The Buckle of Isis is almost always of red carnelian
          or garnets. The Ankh is almost never down in silver (because the ankh
          is associated with the Sun, and gold is the metal of the Sun).

               The temple of Amon at Luxor is patterned after a human body; in
          fact, in the sanctuary part, if you observe the stones in the floor,
          you see that two different stones were used. If you had an archaeolog-
          ical map of the temple with the floor stones shown, and color in the
          darker stones, you end up with a huge side profile of a face! So the
          Temple of God reflected the Temple of Man!

               Ptah had other powers and attributes than just artists and
          craftsmen (he was one of the Great Creator Gods), and was married to
          Sekhmet (who was into other traditions including healing). Ptah is
          also associated with the Science and Art of Alchemy. Their offspring
          is Nefertum, the God of perfumes and aromatherapy, and of the Lotus.

               As you will see in future discussions, more than one god/dess is
          associated with a tradition. Ptah is one of the few gods who ever
          since predynastic periods, was always portrayed as a human.

               Remember that most of the popular literature is from material of
          the New Kingdom and later periods. By then Horus was associated in the
          popular ancient Egyptian mind as the son of Isis, and especially
          popular as that during the Greco-Roman period.

                                        ----------

                                RITUALS and RITUAL ELEMENTS

               How many times do you get into a Book of Shadows and look at the
          rituals? How many of these rituals are complete from opening or
          drawing the circle, invocation of the four directions, blessings,
          consecrations, invocation, and closing? And how many are incomplete;
          in other words, missing some of the elements to the rituals, but maybe
          referring to use a certain 4 direction invocation or closing rite? Or
 

                                                                            2049

          missing complete elements; such as a hymn or invocation to a Goddess
          but no rituals around it?

               To the major ancient Egyptian temple colleges, the elements of
          ritual were emphasized. A magician, priest/ess, magic worker

          at home would end up with several invocations to the four quarters,
          several closings, etc.

               To the Egyptian; The Way of the Ritual; it's chief god/dess to be
          invoked and the way the ritual is to be directed (weather magic for
          example) will determine which other ritual elements are used.

               Also remember that the Egyptians had generic ritual elements,
          usually blessings, consecrations and hymns. A generic hymn to a
          goddesses will have spaces in which the goddesses name, titles and
          some of her powers would be included.

               There were more than one set of god/desses for the four
          directions; and even the direction that you started your ritual
          changes with the orientation of the ritual.

               For example; if you wanted to do a ritual for fertility of the
          land, you start off facing south (the Life Giving Nile), then West (to
          appease the desert), then North (symbol of fertility), then the East
          (rising sun, cosmic fertility), then back to South. Naturally if you
          are solar oriented using gods like Amon, Ra, Horus, and goddesses like
          Sekhmet or Bast, you started with the east and work your way around
          (clockwise).

               If you are invoking a goddess in your ritual you DO NOT invoke
          the four sons of Horus, UNLESS it is Isis or Nepthys that you are
          invoking. There are 2 sets of goddesses of the four directions, and
          one of the sets would do better.

               There are at least three different sets of gods for the four
          directions, more, since Thoth has his own set, as does some cities.

               I have a hand written 35 page list of powers and the god/desses
          associated with them. It probably corresponds to a book listed in the
          Library of the Temple of Horus called "The Book of God and Goddesses
          and their Powers".

               So a magician at home would have more of a recipe collection of
          ritual elements rather than a book of Shadows of complete rituals, and
          would have the know how of how to put them together. I have about
          3,000 such recipes, from Astral projection to Zoomorphic projections,
          including blessings, opening and closing rites, spells, divination,
          consecration, initiation, weather, tantric, etc. The Pyramid Texts
          contain about 700 more, and the Coffin Texts, over 1,200 more. Orig-
          inal, not new.

                                        ----------
 

                                                                            2050

                                           BAST

               The only fully developed cult of the cat existed in Egypt and it
          lasted for over 3,000 years. No one knows when the cat was first
          sanctified in Egypt.

               Bast wasn't associated with Isis until the New Kingdom, about
          1600 bce and later. When associated with Isis it came to be recognized
          as the incarnation of deity, and it was the daughter of Isis and her
          husband, the sun-god Osiris (Osiris was also a Moon-god) (Isis was
          also a Sun/Moon/Earth Goddess by then).

               The worship of Bast overlapped that of Isis, Hathor, Mut and
          others depending on the district in Egypt.

               Bast had a solar son, Nefer-tum (He is associated with unguents,
          perfumes, aromatherapy, alchemy, Lotus) by the Sun God Amen-Ra, and
          Khensu, the Moon God, by Ptah.

               Bast or Bastet, was originally a lion headed goddess, associated
          in powers and attributes with Sekhmet and Tefnut, and as such, Bastet
          has powers of ferocity and rapacity.

               It is her later cat-headed form that Bastet became so immensely
          popular, although she never ceased to be worshiped as a lion headed
          goddess.

               The earliest known portrait of Bastet was found in a temple of
          the 5th dynasty, a lion-headed goddess who was known a "Bastet, lady
          of Ankh-taui." One of the earliest forms of her as a cat headed
          goddess is in a papyrus of the 21st dynasty.

               Bast cult center was at Bubastis, situated east of the Nile
          delta, and hence, Bast became known as the "Lady of the East" (also
          because of her association with the sun).

               She then, is almost without exception, invoked while facing the
          East, and is one of the Goddesses of the Four Directions.

               In the XII dynasty, Middle Kingdom, she had her own temple at
          Bubastis. In the 22nd dynasty, about 950 bce, she was known as the
          Lady of Bubastis and became an immense power in Egypt, due to the
          Pharaohs embracing her as a national goddess.

               The temple of Bastet has been vividly described by the historian
          Heroditus, who travelled in Egypt about 450 bce. It stood in the
          center of the city of Bubastis and was virtually on an island, since
          it was surrounded (except at its entrance) by canals from the Nile,
          which were a hundred feet wide and overhung with trees. While the
          houses were gradually raised, the temple remained on its original
          level so that the whole city commanded a view down into it.

               The temple was a building in the form of a square, and was made
          of red granite. Stone walls carved with figures surrounded the sacred
          enclosure, which consisted of a grove of very tall trees within which
 

                                                                            2051

          was hidden a shrine. In the center of the shrine was a statue of Bast.
          Note: this is the only temple in Egypt known to have had a sacred
          grove of trees in the center of it, and a shrine in the center. There
          are other sacred groves, some with shrines; but instead of being
          inside of temples, these are all out in the open.
 
               Cats were found within the sacred temple area and were ritually
          fed. Temple maidens carried cats or kittens in baskets. April and May
          were the chief festivals and rituals for Bast.

               All cats were revered in the Temple of Bast. Now the question is,
          what kind of cats did the Egyptians have?

               Orange cats
               Orange stripped cats
               A Tabby Type
               Black Cats
               Gray cats

               And an Abyssinian (I used to do well in spelling!) type.
          Of course, Bast is also associated with Lioness, so small cubs and
          adult lionesses were also sacred to her.

               Of the principal Egyptian festivals, that of Bast was one of the
          most popular. Herodotus describes how, in April and May, thousands of
          men and women set off on the pilgrimage in parties which crowded into
          numerous boats. The voyage was gay if not positively orgiastic. Men
          played the flute, women a type of cymbal called crotala, and all
          joined in singing and hand-clapping. As they passed towns, the boats
          drew near to the banks and the women shouted bawdy jokes, often
          flinging their clothes up over their heads.

               Eventually they arrived at Bubastis, sacrificing many animals,
          and consuming vast quantities of wine.

               Cats were portrayed in every conceivable activity, sculptured
          every material from gold to mud, and in every size from colossal to
          minute size.

               A orange brown cat is depicted on tomb walls, and so is a ginger
          cat, and grey tabbies.

               During the Bubastite period (XXII dynasty), cat cemeteries became
          popular, and a huge profusion of cat amulets were being made.

               During the entire time of Egypt, household cats were treated with
          the greatest respect. Many of them were bejewelled, and they were
          allowed to eat from the same dishes as their owners. Sick cats were
          tended with solicitude, and stray cats were fed with bread soaked in
          milk and with fish caught in the Nile and chopped up for them.

               Cats love basking in patches of sunlight, and Bast was first
          worshipped as a form of the sun, the source and sustainer of life and
          light. Some of the Egyptians believed that when the Sun went down, a
          combat of cosmic proportions took place in the underworld. One of the
 

                                                                            2052

          legends had a persea tree with a cat with a knife leaping on a spotted
          serpent and cutting off its head. During solar eclipses people would
          gather in the streets and shake knives and rattle sistrums in an
          effort to spur on the celestial cat and to terrify the threatening
          serpent in their struggle beside the Tree of Life.

               From the cat's identification with the sun arisen the "cat's
          cradle", a name given to certain string-games. The cats cradle was
          used to control the movement of the Sun through sympathetic magic.

               Sekhmet was combined with Bast and Ra for a triparte goddess
          combining the attributes and powers of all three. It was a combination
          made for ceremonial magic only, as there is no public worship of
          Sekhmet-Bast-Ra at an individual level.

                    Are you soaking this all in with no questions?
                    Remember the story about the cat and the Persea
                    tree that I just related? You should have asked
                    about the Persea tree and if this Egyptian Tree of
                    Life is or can be grown in the U.S. and if we know
                    it by another name.      Come on, ask, come on,
                    come, after all, its the Cat's Meow!
                    There are two sacred trees in ancient Egypt. I
                    mean SACRED! One is the acacia (which varieties
                    grows all over the US.
                    The other is the Persea. There are only 2 variet-
                    ies of Persea in the entire world. One is the
                    Egyptian persea, which I have no idea if it bears
                    fruit. The other variety of Persea (which by
                    Egyptian thought would be just as sacred) bears
                    fruit. The other varieties common name is AVOCADO!
                    That's right, the avocado is a sacred tree of the
                    ancient Egyptians. So the next time that you are
                    preparing to eat guacamole, remember that you are
                    eating a sacred dip! The green avocado would
                    probably also be sacred to Osiris and any other
                    god/dess of vegetation. The ancient Egyptians
                    usually made their wands out of acacia or persea,
                    so if you have any of these trees, you can make
                    yourself an Egyptian wand. Also remember that if
                    you trim your tree, use the branches in the firep-
                    lace for a sacred fire!

                                        ----------
 
                    To relate a story, true: When I was married my
                    wife and I brought home a tabby, and a very young
                    boy, about 5 came up and wanted to pet the cat. He
                    asked me what was her name, and I replied that we
                    haven't named it yet, what would he suggest? He
                    said Abaton. I replied that I would consider it,
                    thinking that it was a strange name for a kid to
                    come up with ("out of the mouths of babes...).
                    About 3 days later, I was going over a book of
                    cities and towns in ancient Egypt, and on a whim
 

                                                                            2053

                    (which I have a lot of), looked up Abaton. LO AND
                    BEHOLD, there was an Abaton in the Delta part of
                    Egypt. AND IT WAS KNOWN AS THE CITY OF THE CATS
                    WITH "TON" MEANING CITY, AND "ABA" MEANING CAT; OR
                    "CAT CITY" to us folk.
                    So our Tabby became known as Abaton, or Aba for
                    short. A year later she became pregnant and we
                    decided that in honor of the Egyptian intercalary
                    days (those 5 remaining days of the ancient Egyp-
                    tian calendar of 365 days, divided into 12 months
                    of 30 days with 5 intercalary days left over,
                    sacred to certain god/desses); as the kitties
                    would pop out (so to speak), we would start naming
                    them for the 5 god/desses.
                    Well, eventually here they came, Isis, Nepthys,
                    Osiris, Horus, and the last, a black kitty, Set.
                    Set died that night, the only one that didn't live
                    to a ripe old age. Horus grew up (a male cat by
                    the way, we named them regardless of sex; when the
                    first popped out, it became Isis; luckily sexually
                    matched their names) to be a hunting cat, who
                    would bring home live rabbits bigger than he was.
                    Nepthys, a black female, was a loveable, loving
                    cat who went to an excellent Wiccan friend, along
                    with Isis, who was occasionally disruptive, usu-
                    ally loveable. Osiris stayed with us and even
                    disappeared for a little over 2 months (close to
                    the 72 day mummification process) until we thought
                    that he was dead, but he came back and lived out
                    his life playing big daddy, master of his domain,
                    and approving the field mice and rabbits that
                    brother Horus would bring back for his approval.
                    They are all gone none, but never forgotten. I now
                    have 2 cats, a blue eyed, long white furry female
                    originally called "Popcorn" (forgive her previous
                    owners, Lord and Lady, they do not know better),
                    but now called Sheba (although, to be truthful,
                    she answers to any name). The other is a Calico,
                    previously named Nikita (little one in Russian,
                    and she is a little cat); now called Spook (she
                    spooks easily, still hasn't figured out shadows
                    yet, and doesn't come to any name called to her).
                         Sheba, by the way, will willingly join you in
                    the bathtub if you're taking a bath! In ritual she
                    just lays there looking bored, but Spook, ah
                    Spook; stays inside the circle and even watches
                    the entities!

                    A LIMERICK FROM JANA HOLLINGSWORTH

                    The five cats of Michael were named
                    For five Gods of Egypt far-famed.
                         Each suited its title
                         In character vital.
                    A five-year-old boy can be blamed.
 

                                                                            2054

                                        ----------

          FROM LDE BLACK   Cat Fancy March 1993 pg 13, at bottom.
          .
          A French scientist has found evidence confirming that the domestic cat
          existed 4,000 years ago. During excavations of ancient Egyptian burial
          chambers, Alain Pierre Zivie, an Egyptologist, found a network of
          tombs that contained stacks and stacks of cat mummies. "Some histor-
          ians believe the first house cats were wild with long coats," Zivie
          said, "but these cat mummies have short hair and look much like modern
          cats." Zivie made his discovery in Sakkara, 20 miles south of Cairo.

                                        ----------

          FROM BRENDA RYAN  I have a set of hieroglyphic stamps put out by the
          Metropolitan Museum of Art. Have you seen these? Are they useful at
          all for actual writing, are they accurate translations, or are they
          toys?

                    FROM MICHAEL POE  The hieroglyphic stamps are very
                    useful, extremely accurate of the hieroglyph. If
                    using them in magic, be sure to bless and con-
                    secrate them first, along with the ink. You can
                    use henna as an ink.     Michael

                    FROM ANDY BALESTRACCI  Did Hieroglyphics play a
                    similar role in the Temple philosophy(ies) as seed
                    syllables, i.e., that symbolized and embodied the
                    first levels of creation(for lack of a better
                    word) such as the Sanskrit alphabet of Hinduism (&
                    maybe others)?

 
                    FROM MICHAEL POE    Hieroglyphics did play a part
                    in the Temple teachings, as symbols of the god/-
                    desses, of power objects, of inter-relations. They
                    themselves had power within them and the mere act
                    of writing them down (or using a rubber stamp in
                    today's world) would give the spell more power. As
                    for being seed syllables, I'm not sure; you will
                    have to give a few more examples, but there are
                    hieroglyphics that do stand for and embodied the
                    levels of creation, but not all of them were
                    syllables or letters.    Remember that while a
                    number of hieroglyphics stood for letters, and
                    some syllables, most of them stood for showing
                    what the letter/syllable was for; so that if two
                    objects were spelled the same, another hiero-
                    glyphic of the object would be inserted. Example:
                    Aunt and ant. In Egyptian Aunt would have a female
                    human figure next to it, and in Ant, an ant would
                    be next to it.

                    FROM: ELLEN GUSTAFSON  I was just wondering if you
                    ever checked out the Stele of Revealing and stud-
 

                                                                            2055

                    ied It in relation to Its time frame, etc. Crow-
                    ley's intent never was to reproduce the ancient
                    Egyptian religion, as you know. In fact, the
                    A:.A:. has as a guideline, that all cultural
                    references are incidental, not to be taken liter-
                    ally. The Aeon of Horus is a new aeon, and not
                    meant to return to the beliefs of ancient Egypt. I
                    guess that's the difference in perspective.  The
                    Stele of Revealing is a funerary monument to
                    Ank-f-n-Khonsu, a Theban priest of Month,or Mentu,
                    who flourished, according to modern scholarship,
                    725 B.C.E. in Egypt's 25th dynasty. I copied this
                    from notes in The Holy Books of Thelema. There is
                    much about the Stele there. It is interesting that
                    in the Bolouq (sp?) Museum, the Stele was clas-
                    sified as #666! LVX, Ellen

                    FROM: MICHAEL POE  That's cute, and very appro-
                    priate about the 666. Such stelaes of that period
                    were for protection primarily, invoking various
                    gods, including lesser spirits and beings, includ-
                    ing many that weren't in existence prior to about
                    1,000 bce.I have read Crowley's work, and unfor-
                    tunately, he doesn't know ancient Egyptian, and
                    the Golden Dawn, and A.A. knows very little; when
                    they do use original material, it is always Greco-
                    -Roman Egyptian, a usually decadent form of Egyp-
                    tian magic. Their interpretation of god/desses
                    forms from ancient Egypt doesn't always jive with
                    ancient Egypt's. That is probably because of the
                    both the Greco-Roman later period information and
                    their efforts to try to peg Egyptian god forms
                    into Cabbala Sepheroah. Crowley is NOT ancient
                    Egyptian magic. Even he acknowledges that his
                    ritual that he did in Egypt didn't work out right.
                    It's always potentially dangerous to try to fit
                    square pegs into round holes! Or for that matter,
                    try and change a religious tradition that was used
                    for over 4,000 years by over a hundred million
                    people (based on population estimate of 5-10,000,-
                    000 people at any one time, life span of 40 years,
                    or 15-30,000,000 per 100 years X 4,000 years.

                                        ----------

                                         MOON LORE

               Isis is also Goddess of the Sun as well as the Moon, so don't
          invoke her unless you know what you are doing (what symbols she should
          hold, what items should be on her head, etc.).    Usually she is
          invoked as both Goddess of the Sun and Moon at the same time, rarely
          as Moon by itself.

                                        ----------
 

                                                                            2056

                        IMPORTANT METAPHYSICAL SPOTS IN EGYPT TODAY

               Since the Great Pyramid was built by the ancient Egyptians for a
          king, Khufu, that is not an important metaphysical spot. Before we get
          into an argument about that let me point out that the Great Pyramid
          has tombs around it by the workers who built it and mention it's
          building and its use as a burial place. There are also ancient Egyp-
          tian records of the Keeper Priests who lived
          there providing food to Khufu. There is absolutely no mention of it as
          an initiation place, and beside the stone coffin, Khufu's viscera was
          found there! However, Europeans are impressed by what is large and
          commanding (it embarrassed the ancient Egyptians) and put greater
          stock in the Great Pyramid than the Egyptians. Also what with the vast
          number of people in the occult who have visited there, it now has it's
          own aura added to it, and most people today can't tell the difference.
          So let's list the truly sacred.

               The Temple of Bast at Bubastis; Delta area. Although not much
          remains there, it still exudes a feeling of serenity and peace there.
          Center to the Bast cat tradition.

               Memphis: Temple of Ptah: also not well preserved, but serene with
          the ponds of water within the temple enclosure.

               Sakkara: The tombs of Ptahhotep and Kaegemni are extremely mag-
          ical, housing at one time two of the greatest teachers of Egypt.

               the Labyrinth, near the Fayyum; Herodutus described it as having
          3,000 rooms; 1,500 above, and 1,500 below ground that was so sacred,
          no one but high priests could enter the underground rooms. Extremely
          magical, and what is better, almost no tourists, even at the height of
          the tourist season! Initiations took place here.

               Temple of Hathor at Denderah. Magical place with secret chambers
          and passageways, Initiation center of Hathor. The Zodiac ceiling was
          found in the Temple of Hathor at Denerah (original in British Museum,
          replica in temple).

               Osirieon at Abydos: Center of the highest initiations of Osiris
          (his tomb is located nearby but has not yet been discovered). You can
          visit the once underground chambers where the initiations took place,
          surrounded by a pond, with a secret passageway (now underwater) sup-
          posedly going to Osiris's tombs.

               The Ramesseum: west bank of Thebes; Luxor. Sit on the stone
          throne of Rameses, feel the power, or go find the initiation chamber
          there (the only one that utilizes a coffin). Highly magical.

               The Temple of Hatshepsut, same general area.

               Temples of Amon and Mut at Karnak and Luxor; if size impresses,
          this will! The courtyard itself can easily hold Notre Dame! Too bad so
          many tourists, but seek out the small temple of Sekhmet (but beware of
          doing rituals there, Sekhmet is unforgiving).
 

                                                                            2057

               Temple of Horus, Edfu: Most complete temple in modern Egypt, lots
          of subtle power waiting to be reawakened, doing a gentle chant in the
          sanctuary can be heard over the entire temple!

               Temple of Isis, Philae; despite being moved from the original
          island; still very magical, especially because of the surroundings.

               Temple of Shahabu: The Egyptian equivalent of Tantric magic, it's
          place is unknown, and even to the ancient Priests, it's location was
          kept a secret!

               Oracle of Amon; Siwa Oasis, where Alexander the Great went and
          never spoke of his prophecy!

                                        ----------

                                           HORUS

               The great god Horus was one of the most popular gods of ancient
          Egypt.

               At least a 1,000 years before Egypt was unified a new group of
          people entered Egypt called the Followers of Horus. Whether from
          southern Africa, the Sahara are from the Red Sea area we don't know,
          but they settled in Upper Egypt and opposed the Followers of Set in
          the Delta. Eventually the Followers of Horus united Egypt and their
          king, Narmer or Menes became the first
          king of Dynastic Egypt, and the Horus name of the king started being
          used.

               Who was Horus the Hawk or Falcon God? We are especially blessed
          since the Temple of Horus at Edfu is the best preserved temple in
          ancient Egypt, and on its walls contains such things as the different
          forms and powers of Horus, the names of the books in the Temple lib-
          rary, many rituals, hymns, and parts of the types of initiations.

               First and foremost, perhaps, Horus was a sky god, whose right eye
          was the Sun and whose left eye was the Moon, and where we came up with
          the concept of the right side being solar, the left, lunar. Associated
          with the hawk soaring over the land, and his eyes being the Sun and
          Moon, came his attributes as "All-Seeing, All-Knowing", yet not inter-
          fering unless he chooses to, or is summoned (like a Master of Falcons
          summons his Hawk or Falcon).

               Probably associated with the idea of a Falconer being protected
          by his birds, Horus is one of the most popular gods of Protection.

               Now remember that we have to speak in generalities, for Horus had
          over 24 different forms with associated aspects, so invoking one form
          would not necessarily get you another one of his powers (now you can
          understand why I am writing a book explaining all of this fully!).

               Horus was also the patron god of martial arts, and a couple of
          his temples, and their colleges taught military warfare, strategy,
 

                                                                            2058

          tactics, and all sorts of fighting, the officer corps or military west
          point of ancient Egypt. this is one of Egypt's tradition.

               Another tradition in which Horus figures prominently is Alchemy.
          Ptah, Horus, and Thoth were the leaders in the Egyptian school of
          Alchemy.

               Although Horus, during the New Kingdom and later was especially
          popular as the Son of Isis, remember that that designation is only one
          of his many forms.

               His real consort was Hathor. and Hathor means House of Horus.
          During one festival, the statue of Horus was removed from his sanc-
          tuary and sailed down the Nile in all the pomp and circumstance re-
          quired and was put into Hathor's temple at Denderah for a connubial
          visit.

               One of the most powerful forms of Protection Rituals in Ancient
          Egypt was invoking the four Sons of Horus as the four directions, and
          Horus as the Protector (and/or as the Avenger). In fact, the most
          common form of invocation of the four directions was the 4 sons of
          Horus; For women however, there are 2-3 sets of goddesses of the four
          directions.

               While the four sons are associated with various parts of the
          human body, stomach, liver, etc., Horus himself is associated with the
          Eyes (it figures, doesn't it?), but not the third eye (which is one or
          both goddesses, Uatchet and Nekhibet). Sometimes used for astral
          sight, there are actually two ways to get to his heaven, by turning
          your astral body into a hawk, or a boat with a hawk on it.

                                        ----------

                                    INTERESTING QUOTES

               Note that I will use the term god in place of neter, but if you
          are goddess oriented, you can use that instead.

          Early Egyptian saying:

               Put not thy faith in length of years,
               For the Gods regard a lifetime as but an hour;
               A man remains over after reaching the haven of Death.
               His deeds are laid beside him for all treasure.
               He who has reached it without wrongdoing,
               Shall continue yonder like a god,
               Stepping forward like a Lord of Eternity.

               God does not confine his favor to the prosperous and the
          powerful.
               He bestows it also upon the poor.
               His will is that they be fed and clothed, and exempted from tasks
          beyond their strength.
 

                                                                            2059

               That they may not be oppressed, and unnecessary tears be
          spared them.

          From Rameses II:

               The mortal person is a manifestation on earth of His Divine
          Spirit.

               Splendid actions and great deeds are worthy and precious to the
          gods. but the tasks the Gods alone see- they surpass   all.

               The Ways to God are as many as the breaths in the bodies of men.

          Quote from the entrance to the College of Priests, Temple of Horus at
          Edfu, Egypt:

               "Knowledge is the Way to Life;
               The Way to Life leads to the Way to God.
               The Way to God leads to Inner Knowledge.
               Inner Knowledge leads to Wisdom.
               Wisdom becomes Life."

               The Egyptian word "Neter" is neutral and literally translates as
          "Abstract Principle" or "Divine Principle."

               Ancient Egypt had no conception of the Ultimate as being either
          male or female, for to them, the Ultimate Deity combined both sexes.
          It's only when the "Divine Principle" starts descending down through
          the planes that male and female deities begin.

               Ancient Egypt, for those who don't know, may have had a god, or a
          goddess as a national deity (worshipped during national holidays,
          etc), and a god or a goddess has head of a city or nome (state); such
          as Bast, head of Bubastis; but to the Egyptians, god and goddess were
          CO-PARTNERS, were in reality none was above the other (exceptions
          might be during certain festivals, or the Sun goddess rules during the
          day, the Moon God during the night; that's right, many male moon gods
          and many female solar goddesses!).

          ps. Although that inscription was found at the College of the Temple
          of Horus, it did not directly refer to Horus, or Heru by name, there-
          fore, "Divine Principle" is the logical translation since they did use
          the word "neter" in the saying.

                                        ----------

                                   EGYPTIAN RITUAL MUSIC

               They used a 5 note scale, and had such instruments as lutes,
          pipes and flutes, drums, zills, tambourine, and sistra. The sistra or
          sistrum was the most magical instrument used, based on three hori-
          zontal metal bars with round metal clappers sliding on them.
                                      )     (
 

                                                                            2060

                                      I-I-I-I   clappers
                                      I     I
                                      I-I-I-I   clappers
                                      I     I
                                      -------
                                         I      handle
                                         I

               These were used by women only, and only during ceremonies and
          ceremonial singing. We have made several reproductions, most don't
          sound very well. But I was able to "rattle" an original and it sounded
          wonderful. Something of a cross between a babbling brook and wind
          chimes. Developed by the Egyptians to help bring on trance states and
          whatever other emotional responses prior to and during ritual, it may
          very well have worked, especially with half a dozen or more going at
          once.

                                        ----------

                               THE METAPHYSICAL PARTS OF MAN

          The material body: the spirits of the heart is called Hati. Of hear-
          ing, Setem; of sight, Maa; of taste, Hu; of touch, Saa; of the mat-
          erial body, Khat.

          The astral or Inner Self: Setem, compassion, the ability to feel
          rightly. Maa, justice, the ability to perceive rightly. Hu, command,
          divine utterance. Saa, perception, knowledge, understanding. Heka,
          magic. Ab, the seat of life, source of will and intentions. Ka, the
          astral body; principle of the body and protective genius. Khu, the
          intellect; low form Khu, highest intellect.

          Then we have the Khaibit, or Dweller; the Shadow, the part before, at
          and after the Dweller of the Threshold.

          Higher up, the Ba, soul, sublime, and multi-leveled.

          Next comes the Sahu, part of the spiritual self and is the spiritual
          body otherwise called the spiritual body.

          There is also the sekem; lower force; the power of forms, names, and
          life.

          There is also the Sa, the higher force, essential energy of all.

          To give you an idea of the complexity of it all:

               Touch: Saa (Sia) god of feeling, knowledge, understanding, intel-
          ligence. Personification of perception, to feel, to understand (comes
          from Memphis and the Ptah/Sekhmet/Nefertum triad).
               As Saau-ur "The Great Intelligence: the cognitive reception of a
          situation, object or idea. Saau-ur is mentioned as early as the Vth
          dynasty.
               As Saa Amenti-Ra "The Intelligence of the Amenti of Ra" god of
          conscience and character.
 

                                                                            2061

               Sa is a god of protection within his functions and is associated
          with Hu, taste. Oddly enough Sa is associated also with the heart. Hu
          and Saa together are the Eyes of Horus. More importantly they are the
          tongue and heart of Ptah; as such it is thur the heart that men relate
          their lives to moral precepts, and to be craftsmen.

                                        ----------

                                  EGYPTIANS AND THE TAROT

               The first Tarot cards known were found in Italy. A reproduction
          of them has been done and is usable. I believe that they were nailed
          to something. Perhaps someone can fill in where it was found and the
          time period they were made.

               Bernard Bromage, in his book, which I can't recall the exact
          title of (it was years ago), but is something like The Secret Wisdom
          of the Egyptians (I'll look it up). Basically the book is fairly
          uninteresting as it relates to how ancient Egyptian traditions really
          worked. But there was, in one paragraph, something that struck my eye.
          In discussing, I believe, the Tarot he says (and despite not remember-
          ing the title, I do remember the sentence) "The Tarot, of course,
          originated from the Temple of Serapis in Naples, Italy." Well, here is
          something specific. Now to find a picture or reference from another
          source on a Temple of Serapis in Naples. Ancient Egypt did expand
          their temples outside of Egypt, and had temples and sanctuaries in
          Greece, Italy, France, Germany, Great Britain, Spain, and other plac-
          es. To make a long story longer, it took about five years before I
          finally found a reference to the Temple of Serapis in Italy. The
          reference referred to the excavation report done early in this cen-
          tury; that the temple is now pretty much at water level, that the
          illustrations on the wall were destroyed by WWII. That means that if
          the Tarot came from a chance find, it would be in the excavation
          report, if it came from illustrations on the walls, it would still be
          in the report. A friend of mine was in Naples and took a picture of
          the temple, and indeed, it was awash with water and the illustrations
          were definitely not there. Was Bromage right? Did there exist a pre-
          tarot illustrations in either wall form or chance papyrus? If true,
          did it include the minor arcana as well? If only the major arcana,
          what was it supposed to portray at that period of time? Perhaps the
          path of the initiate as supposed today? And whose initiate; a Roman/-
          Egyptian one or an Egyptian one? Where indeed is the excavation rep-
          ort? It was printed in Italian, but is there illustrations or photos
          of the illustrations? Is there a reference to cards or a papyrus or
          manuscript? Are there English translations? How did the Tarot get from
          a 3-5th century ad temple to 13-14th century cards? We know that the
          Italians were interested in retrieving Greek and Roman statues and
          works during that period; was that why and when the transition was
          made? All of these things depended on finding the excavation report.
          And if the report confirmed it, then did it mean that an even earlier
          version existed in Egypt? Lo and behold this could take forever (like
          this note is). But finally, voila! The French Institute of Archaeology
          in Cairo found the report for me and sent me a translation of the
          illustrations found on the wall. The report consisted of, among other
          things not particularly germane here, of descriptions of the illustra-
 

                                                                            2062

          tions, and a statue standing in the entrance. There are 20 illustra-
          tions that were on the wall prior to their destruction during WWII.

               Assuming for a moment that Major Arcana card number 0, which is
          the fool and generally interpreted as the initiate starting out on his
          journey, it would follow that, given the sequence of illustrations on
          the temple's walls, that indeed the ) card would be the initiate of
          Serapis.

          Card One: Magician:
               Found at the entrance to the temple, just inside, was a partially
          damaged statue of the god Khnemu, and in front of him, an altar. The
          god Khnemu is the only god in ancient Egypt that is shown (and even at
          that, rarely), and applies in this case, with one hand pointed towards
          the sky, the other towards the earth. Khnemu is the god of the Nile,
          and since in the major arcana, water in the cards represents the flow
          of consciousness, it follows that the flow starts from Khnemu, the
          Nile (at least for Egyptians it would). The ritual equipment would
          have been placed on the altar.

          Card II: High Priestess:

               The first illustrations, the first one on the left side is of
          Veiled Isis (also one of only two Egyptian goddesses ever shown veil-
          ed). The illustration was between two pillars, the lotus and a papyrus
          pillar, and in the illustration Isis is seated, holding a lotus. Crown
          of sun and crescent moon.

          Card III: Empress:

               The second illustration again shows Isis, this time holding and
          suckling the baby Horus. Crown of Isis, the throne, symbol of the
          maternal power behind the throne, etc.

          Card IV: Emperor:

               The third illustration is of a Roman emperor in Egyptian garb,
          holding the was and flail.

          Card V: Hierophant:

               The next illustration is of an Egyptian priest, dressed in the
          leopards garb, making offerings to an altar.

          Card VI: Lovers:

               The next one is of the unification of Northern and Southern
          Egypt. The intertwining of the lotus and sedge plant, two Hapi gods
          (Showing both male and female traits). The Egyptian meaning is very
          similar to the card.

          Card VII: Chariot:
 

                                                                            2063

               Shrine procession, with two sphinxes in front of the shrine,
          being dragged by 4 anubian priests and 4 Horus priests (in a Temple of
          Serapis in Egypt, it actually is a chariot scene).

          Card VIII: Strength:

               The illustration is of the goddess Sekhmet, the Lioness goddess,
          who is the Egyptian symbol of strength. The scene also has a priestess
          offering a symbol of her heart to her (which is done after the bal-
          ance, weighting of the heart).

          Card IX: Hermit or Sage:

               The next illustration on the temple wall is of Imhotep, the prime
          example of the perfect man or Sage/Priest, with a scroll in hand.

          Card X: Wheel:

               The illustration is of the 7 Hathors, long regarded as the 7
          fates in ancient Egypt and part of the concept of time as regarding
          man.

          Card XI: Justice:

               This illustration is a quite common one in ancient Egypt, the
          Judgement scene, where the initiate or deceased is judged of his heart
          (actions, etc.) against truth.

          Card XII: Hanged Man:

               This illustration in the temple walls, although badly damaged,
          does show Osiris, who you may remember, was martyred, cut into bits,
          put back together, etc., and who symbolizes resurrection.

          Card XIII: Death or the Reaper:

               This scene, also badly damaged, clearly shows the god Set (Lord
          of Chaos and Disorder) with what looks like Anubis before him (the
          Guardian of your soul, the Guide of the Initiate). The interpretation
          works in well with our interpretation of the 13th card.

          Card XIV: Temperance or Alchemist:

               The illustration in the temple, damaged up to the waist of the
          individuals, shows Horus and Set, which would mean in its broadest
          sense, the tempering of one's bad traits with the good, the unifica-
          tion from within.

          Card XV: Devil or Black Magician:
 

                                                                            2064

               This illustration is a classic Egyptian one of the solar god Ra
          fighting Apophis, with a lesser scene of priests offering. In Egyptian
          initiations, this is the part of the Dweller of the Threshold, and the
          attempted crossing.

          Card XVI: Tower or Lightning:

               The illustration is of two obelisks. Obelisks, you may remember,
          always stood in front of the temple. Obelisks represented the first
          ray of light striking the earth. It would symbolize here the initiate
          passing the Dweller and now ready to enter the temple for final in-
          itiation for the first time, like the light hitting the earth for the
          first time, the transition is almost complete.

          Card XVII: Star:

               The goddess Seshat and a libation scene. Priestess with two
          bowls, one of water, the other of earth in front of Seshat, a Bennu
          bird in the water. Seshat has many attributes, but she has a star as a
          crown, the only one that does, and she is a consort of Thoth (god of
          Ceremonial Magic) as well as being the goddess of Libraries and Sacred
          Knowledge. The initiate is about to, or is receiving his sacred know-
          ledge about the world, himself, and of magic.

          Card XVIII: Moon:

               Top part of illustration only, of Khonsi, God of the Moon, and
          possibly of Thoth, also a God of the Moon.

          Card XIX: Sun:

               Clear painting/carving of the sun god Ra. flanked by hawks (also
          solar deities, Horus) and the sign of eternity. Perhaps at this point
          the initiate, now at dawn, is led out (or the doors are opened to
          reveal the morning sun) with the initiate now in the light (symbolic-
          ally and realistically).

          Card XX: Judgement:

               Illustration scene of initiate, hand in hand with the god Thoth,
          being led away from the Weighing of the Heart scene. His heart has
          been found true and just, in balance.

          Card XXI: World:

               The last illustration is somewhat damaged but clear enough to
          show the famous Nut, Geb, Shu scene. This scene is of the goddess of
          the Heavens, Nut, over the god of earth, Geb, with the god of space,
          Shu, in between. This is the classic Egyptian motif of all the world,
          heaven, earth and everything in between. The initiate is now one with
          ALL.

               Now, although all of the above scenes are for initiates, this
          could mean two things:
 

                                                                            2065

               1. This is a "storyboard" set of illustrations of one, albeit,
          long and very involved type of initiation.

               2. This is a "storyboard" set of illustrations of a series of
          steps and initiations of any initiate of Serapis and could conceivably
          take a lifetime to achieve.

               It is important to note that this room does not have one illust-
          ration of Serapis himself in it! He shows up on the outside of the
          temple in illustrations!  The excavation report concluded that this
          room was either a special place of initiations or a special place of
          worship. During the 10th-16th centuries, when the Europeans were
          rediscovering Greek and Roman statues, books, etc., this temple could
          very well have been recovered and uncovered. In fact the illustrations
          were partially still open to view before the excavation! I have traced
          several temples of Serapis, and have been trying to get notes on their
          illustrations as well. Two temples of Serapis in Egypt, one during the
          Greek/Ptolemaic period, and one of the 19th dynasty also show like
          illustrations, getting more and more Egyptian as the temples got
          older.

               Did the Egyptians actually have tarot cards of the major arcana?
          Not likely, as papyrus would be pretty much impossible to shuffle!!
          But here is the initial result of my study, it took years to find this
          material. Did the Temple of Serapis inspire the Italians to make the
          Major Arcana of the Tarot? It certainly contained the elements and the
          interpretation! Perhaps Bromage, who is rarely right, was right about
          this one. Further studies on Serapis temples that I did seem to keep
          the illustrations in order, but we do have a big gap between the
          temple and the first known cards!

               The tradition of Serapis starts from an early age, from the 1st
          dynasty of about 3,100 bce with Seken-ka as the first master of the
          tradition. In the XVIII dynasty Amenhotep enhanced the tradition, as
          did XIX dynastic Khawmwese, XXVI dynastic Amen-em-apt, XXXth dynastic
          Nectanebus, the last native king of Egypt, who ordered the spread of
          Egyptian temples throughout the known world.

               During the Roman period, Psoiphis and Chaeremon were leaders in
          the tradition.

               We have possible other sources of the ancient origin of Tarot
          including the ancient book, "78 Phases of Ra," the Book of Gates (it
          has 21 gates).

               There are temples of Serapis at Alexandria, Naples, Rome, Mem-
          phis. The nome state of Ament's capital was sacred to Serapis, called
          Apis, from the pre-Serapis tradition of Apis, from which Serapis is
          derived. There is a temple of Serapis in northern Amant called He-t
          sekha-hera.

               There is a temple of Serapis at Pithom (the Bible mentions the
          city); a cult center at Mendes, one at north Meteliles.
 

                                                                            2066

               Now, is the word Tarot actually Egyptian or a derivation of an
          ancient Egyptian word or words? It very well could be. Ta and ro or
          rot are two Egyptian sounds.

          Ta = the following words:
               thou                bread, cake              to give
               staff (wand)        this                     moment/time
               land/earth          TO JOURNEY               THOTH
               earth god           time                forms/likeness/image
               essence of a god    glory                    the
 

               You also have the possibilities: tara: (long a) meaning time or
          season; teru: meaning a god of light.

          Ra, ro, or rot (no Egyptian vowels):
               man            chapter of a book        a covered court
               mouth, entrance, opening, door, gate
               entrance to a path or road
               sun, day            sun god                  words, acts
               storehouse or chamber
               Chapters of Coming Forth by Day
                    "    " Divine Rites
                    "    " Mysteries
                    "    " Praisings

               So you see, if Egyptian, it could mean "journey of the road" or
          "journey of time" or any number of things! It could mean "the glorious
          road." Or it all could be just a coincidence!!!! It's up to you.

          A LATER RELATED NOTE:   To give you an example of the differences,
          take the Strength card. That normally is depicted as a woman holding
          open the jaws of a male lion, quiet strength in check. In the temples
          of Serapis that corresponds to the illustration of the goddess Sekh-
          met. Sekhmet is a lioness goddess, but is usually depicted with a
          small mane! Hence, in Egypt, the female and male are combined into the
          Sekhmet form. The Isis Veiled card is almost the same in the two
          illustrations. Isis is shown veiled (one of two goddesses ever shown
          that way), sitting, holding stalks of wheat and a container of water
          in the Roman Serapis temples.

          ANOTHER LATER RELATED NOTE:  So far, there hasn't been found any
          evidence of wood, stone, papyrus, or any other form of the major
          arcana for use in divination. Note that many of the arcana of the
          Temple of Serapis are common motifs, and as such, can be found in
          clay, stone, papyrus, etc.; but never has been found in a group,
          incomplete set or not. Perhaps to the Egyptians, the Major Arcana was
          not a form of divination but the initiate's initiation or life cycle.

               Divination was used in ancient Egypt, by both priests and people
          alike. I have various types of divination by bowls, by oracles, by
          dreams, by ceremonies. There is even divination by casting stones into
          a certain type of decorated bowl of water. There is divination by
          using a particular set of the popular Senet game. But, alas, none yet
          by Tarot.
 

                                                                            2067

                                        ----------

              there is a lot of information out there about divination and
          ceremonies, but much of it, like I said before, is in German, French,
          Arabic, and part in english.
              for example, there is a two volume work on Senet, including the
          divination part, but alas, it is in German.
              See if you can get a book by Serge Saureon, called, the "Priests
          of Ancient Egypt."  although it is mainly during the greek period of
          ancient Egypt, much has not changed.
              if you look at the translations of the Pyramid Texts, the Coffin
          Texts and the Book of the Dead (Papyrus of Ani, translated by Faulk-
          ner), you would find that it is a lot of disjointed rituals put toget-
          her. Most was not originally written for the dead, it was just sligh-
          tly revised.
             In the Pyramid texts and Coffin Texts, for example, you have texts
          on astral projection, blessing tools, consecration, initiation, hymns,
          etc. If you can find an english copy of the Harris Papyrus (good luck,
          long out of print, very expensive), it is THE magical texts and divin-
          ation.

                                        ----------

                                         RESOURCES

               I am familiar with the Church of Light organization in Los An-
          geles. They are no help in assistance, as all of their information is
          of Greek/Roman period and doesn't go any further back, and I already
          have the Greco/Roman period down. It's true that Iamblichus did write
          about Egyptian initiation, but the translations of his work do not
          include any descriptions of Tarot-like illustrations. Unlike what the
          Church of Light says, the translations are readily available. One must
          remember that initiations done in the 4th century do not and will not
          accurately reflect the initiations that took place in ancient Egypt.
          Egypt took a profound change in the late dynastic period prior to the
          Greeks, and even more during the Greek and Roman periods. Much of the
          magic, mysteries were lost and new ones invented or gaps were sub-
          stituted by current thought. It was a decaying period for Egypt,
          adopting to Greek ways and then to Roman ones. The mysteries and
          initiations became an echo of what they once were.

               The Church of the Eternal Source, also in Los Angeles, on the
          other hand, is a very Egyptian mystery oriented organization, but
          centers around the Old, Middle and New Kingdom, using the original
          papyrus and temple inscriptions for their mysteries and initiations.
          But still, in both cases, their knowledge is limited by what has been
          published and available. The translations and the original documents
          about such things are either not published, or published in limited
          editions and not available in most libraries. The French Institute of
          Archaeology in Cairo has the most complete library of all published
          and unpublished material related to ancient Egypt. I use them exten-
          sively.

               The Church of Light, on the other hand, uses adapted to modern
          symbolism, not ancient ones. The Tower card would never have been done
 

                                                                            2068

          in ancient Egypt like the Church of Light did it. In essence the
          Church made up a Neo-Egyptian religion incorporating ancient symbols
          and modern thought, when they just could have used the ancient symbols
          as is. In other words, they tried, without much research, to make a
          modern Tarot deck using ancient symbols out of place, rather than
          making an ancient tarot deck using ancient symbols in place. Then they
          think that this is going to get you in touch with ancient Egypt.
          Wrong! It may get you in touch with modern man's (since the time of
          Blavatsky) metaphysical idea of what ancient Egypt was, but to get in
          touch with ancient Egypt, you need to use ancient Egyptian methods.
          Kind of like getting a model airplane and putting it together without
          a picture to go by or the guide to do it right.

                                        ----------

                            THE INHERENT DIFFICULTY OF STUDYING
                                 ANCIENT EGYPTIAN RELIGION

               Throughout its 4,000 odd year old history there is no systematic
          account of the doctrines used. Different men living at different times
          do not think alike; and no college of priests had formulated a system
          of beliefs that was received by all clergy and laity alike. 42 nomes;
          42 religions in 4,000 years! Changes were extent, differences, even in
          the same periods, were great. But all had one thing in common, Organic
          Totality.

               Organic Totality: the physical environment, human organizations,
          conscience, language and ultimate goals, all make up Egypt's totality.
          Egypt did not have a central dogma or sacred book. But the one thing
          that prevented them from losing their individuality and from coa-
          lescing into a common unit is the belief in more than one set of gods.
          The Egyptian religions were both personal and nationalistic. It was
          personal to each individual or family; private, interwoven with a
          sense of personal right and wrong, with a personal shrine or "niche"
          in every house to their personal gods/desses. It was nationalistic
          because usually the place of the national seat of government deter-
          mined, for the most part, the overall thought of the period, the
          morality of the period. The Egyptian religion offers a variety of
          paths to the ultimate source by individual contact and tailoring
          information and guidance according to an individual's needs and level
          of development.

          Three aspects of the Egyptian religion and culture.

          1. Polytheism; all gods and goddesses are emanations or forces from
          one source (although in each state, the one source may have a dif-
          ferent name).
          2. Actualization of the Individual; the development of the potential
          of the individual was important to the Egyptian colleges.
          3. Direct communication/relationship of an individual's surroundings.

               The kings of Egypt had from three to five "great names" and Lee
          mentioned only one, the Horus name. There is also the "nebti" name.
          This name is from the Two Ladies, Nekhebet and Uatchet, and Pharaoh
          becomes the force uniting the dual monarchy. This name goes back to
 

                                                                            2069

          the 1st dynasty and is based on the two capitals of pre-dynastic
          Egypt, Neken and Buto, seats of the two goddesses. The third name is
          the "bee" name. "He who belongs to the sedge plant and the bee," the
          "nesu-list" name, symbolizing the union of Upper and Lower Egypt.
          Predynastic: According to Manetho, a race of people came into Egypt
          and some became the founders and rulers of This and Memphis. The
          system of solar theology arrived in Lower Egypt (Delta) as early as
          5,000 bce in the form of the "Shensu Heru" or Followers of Horus. They
          made their way to upper Egypt before the 1st dynasty. In predynastic
          times there were two distinct kingdoms, Upper and Lower Egypt, with
          their capitals at Neken (slightly north of Thebes) and Buto (in the
          Delta). We have names of at least 12 kings of these two areas, al-
          though the Book of Sothis lists 86 kings, and the "Old Chronicles"
          lists 84.

               There are several approaches taken by metaphysically minded
          people of today about ancient Egypt. There are those who see only what
          Edgar Cayce or something like Urantia has to say about Egypt, and
          don't take the time to discover Egypt for themselves, or to see if
          what they learned was actually true. There are those who have worked
          beyond Cayce, and find a "pull" towards Egypt and read many books
          about the subject. Unfortunately, Budge, the most predominant writer,
          gives an unrealistic view of ancient Egypt, and many things are not
          mentioned, such as personal worship, initiations, changes of con-
          sciousness; therefore the reader is forced to rely on another source,
          who may not know anything at all about Egypt, but a lot about meta-
          physics and give you bum information. Elizabeth Haitch's (?) book,
          "Initiation," supposedly an Egyptian initiation, bears no relation to
          an actual Egyptian initiation and should be treated as fantasy. Then
          there are those in metaphysics that like to practice the ancient
          religions. Their approach is usually through another tradition, i.e.
          Golden Dawn, or Wicca. Both of these traditions (Wicca having many
          traditions and only some incorporate Egyptian into them) do not draw
          upon real Egyptian traditions. The Golden Dawn uses Greco-Roman Egyp-
          tian Tradition, acknowledged by Egyptologists as the period when most
          of the Egyptian traditions have been radically changed by outside
          influences, much already lost, and even hieroglyphic writing being
          incomprehensible. The Wicca traditions take god/desses wholesale, give
          them new attributes, new powers that they never had, have the rituals
          in English, etc.

               No one studies the Egyptian traditions from the texts, temples,
          or tombs in order to find out how it works. Except me. Perhaps that is
          because I believe in finding out about a tradition by getting it from
          the original sources. And a major part of the problem is that although
          there are a lot of books, they are for the most part, too general. To
          find out what the Egyptians practiced, how, why, when and by whom
          requires years of searching obscure journals, papers, translations of
          texts, excavation reports (which have illustrations, translations of
          what was excavated) of tombs, houses, temples, and how many people
          have the time, money, experience to do that? Almost no one. So every-
          one else makes it up or speculates about it. I am going to try to make
          up for this loss by publishing a series of books on the ancient Egyp-
          tian personal worship, and the Temple Priesthood. What was taught, how
          was it taught, who did they teach it to, who were the teachers, how
 

                                                                            2070

          were they qualified, where was it taught, what differences are there
          between personal worship at home and temple worship, etc.?

                                        ----------

              There was a note about religions borrowing elements from others
          and that it happened for millennia. Such is definitely not the case.
          Granted it is easy to find a few that did, Christianity, Islam, Roman.
          And granted it is easy to find more that borrowed SOME of its trad-
          ition, but let's look at a couple of those.

              There is no evidence that the Ancient Egyptian religion came out
          from somewhere else. From pre-dynastic to the Middle Kingdom there
          were only one or two examples where borrowing took place, but in each
          and every case, they adopted THE ENTIRE SYSTEM. In fact in almost
          every case of a pagan religion part of another system, they almost
          invariably adopted the priesthood with it, or had the priesthood teach
          them, Or made it a part but separate from the main religion. This is
          totally different from today's pagans. Instead of being taught from
          the priesthood of the other religion or adopting the entire priest-
          hood, they take bits and snatches that they don't understand and adopt
          it.

               Now it is agreed by both Egyptologists, The Church of the Eternal
          Source (see Drawing Down the Moon), and many Hermeticists that in the
          Late Period of ancient Egypt, the priesthood not only started forget-
          ting the important esoteric side of their own religion, but started
          adopting others bits and pieces, without the total integration that
          they practiced earlier. It resulted in a almost total breakdown of
          usefulness in practicing magic, mumbling now meaningless phrases, and
          effectiveness in their magic and rituals.

               One can count numberless examples of just how much one can be
          effective when you only know a small part of the whole (kind of like
          driving a car for the first time when the only thing you know about is
          the trunk).

               Also in ancient Egyptian, Hindu, Buddhism, and many American
          Indian religions (and paganism in the 1950-1970's) there was a belief
          that a symbol, if believed in by a large number of people over a large
          span of time, is far more effective than a symbol that is used by a
          small group over a short period of time. Does it not hold true that a
          magical object is imbued with more magic every time it is used?

              Thus, then how effective can a system be if it is 20-30 years old,
          practiced by 500 people, using symbols that are either brand new or
          misunderstood? (Like using a red pentagram for bring forth the earth
          element; how less effective is it as opposed to a green one which has
          been used by millions of people for thousands of years?)

               Occult philosophy by these groups and many others maintain that
          the more powerful an object is based on the formula: # of people using
          it + # of years in use + the ability of the individual to use it + the
          correctness in its use. The astral plane is exclusively made up by
 

                                                                            2071

          just this principle, and it's this plane where much of the magic is
          done.

              The effectiveness of the individual to practice his magic or
          religion is also directly proportional to the abilities and effective-
          ness of his/her teacher, and the degree of success in achieving the
          goals in his/her training.

               FROM MARK REYBURN   On borrowing, syncretism is and was
               common among many religions, including Egyptians, as you
               note. It tends to occur most frequently in cultures with
               regular contact with different practices. One of the Sun
               Dances, I think it's the Cherokee, is supposed to be syn-
               cretic. Who they got it from escapes me, my anthro classes
               are practically history themselves by now! Selective borrow-
               ings are, as you note, tricky things. But, we would be
               poorer without it. And ceremonial magic aside, symbol use is
               more free-form than most of us would prefer. Not quite,
               words mean what I want them to mean, but symbols are much
               more personal than the "Official" correspondences. The
               "well-worn path" of symbol meaning is certainly helpful IN
               SOME TRADITIONS, but is completely irrelevant to someone who
               is using symbols on a personal level. Although less potent
               magickally, religiously personal symbolism is much more
               potent than time-worn symbols. Besides, how else do new
               religions develop symbolism?

               FROM DOMI O'BRIEN   In ADF ritual we specifically note that
               the more-- and the more of us-- that call upon the old gods
               the more they respond to our need-- one is reminded of "the
               old gods only sleep, you know, although betrayed and slan-
               dered; they guarded us from every woe, and blessed each crop
               and fine herd..." and, oddly enough, Tinker Bell-- if you
               believe in fairies-- read DDW-- we focus belief, and will...

               FROM GARY OHLEMILLER     This is an interesting dichotomy I
               haven't heard much about before. One group seems to prefer
               the Bonewits/Parapsychological approach which holds that the
               power of a symbol comes from the strength of association it
               holds in the individual's unconscious. Mr. Poe seems to
               advocate a Jungian approach in which the archetype exists
               "objectively" and is waiting there to be used. Does anyone
               out there have enough practical experience to tell us which
               is more efficacious? I sure don't.
 
 
               FROM MICHAEL POE   In reference to what is more (?) effec-
               tive or powerful, actually both together would be the most
               powerful of all.
               My little experience, such as it is, has been working in the
               area for 20 years, bring apprenticed to an Havasupi shaman,
               personal knowledge from four other systems, watching and
               working with 3 other shamans, and personal tours to sacred
 

                                                                            2072

               sites around the world. Go to a sacred site and see just how
               powerful it still is, like a huge untapped battery.
               Feel a talisman that was made and used 4,000 years ago, yet
               still has as much or more power than anything you have
               touched by a modern worker of almost any system.
               I gave a 4,500 year old scarab that hasn't been used since
               to a friend of mine who put it in a box. 2 months later,
               when he opened the box to use it he found the box has been
               burned from the inside out. (although admittedly that scarab
               is an exception).
               I have found that both ways can work, but an old cultural symbol
               (in Jungian terms) is more in our subconscious as a type of
               universal symbol, and will be more powerful and last longer than
               a personal one.
               Get the most magically powerful person you know, have him/her do
               a circle ritual in a square area, and go back a month later and
               see if you can find it by feeling for it. Go to a ancient sacred
               spot that hasn't been used for hundreds or thousands of years and
               feel its power. Which is greater?   My bet goes to the ancient
               one. More use over more time.
                                        ----------

                                          ALCHEMY

              There are some definite misconceptions expressed here on Alchemy.
          Alchemy is not about transmuting lead into gold (that was, at the
          most, a test on your elixir), it does not involve using electricity,
          it is not part of tantric.

              One of the problems involved is that people get a tradition that
          they don't understand and misuse the term until it loses almost all of
          its original meaning.

               Alchemy is a spiritual experience that is a combination of two
          things, the transmutation of the workers spirit with the transmutation
          of physical substances (which creates the Elixir of Life).

               while in the broad sense that Alchemy is a transmutation, it has
          no part in Tantric.

               The physical and metaphysical process has always been described
          in allegories, hence the confusion of work with metals.

              In order to practice alchemy today, you need to read only about 2
          or 3 good books on the subject

              "Gold of a Thousand Mornings" is a non-fiction book describing
          alchemy by a man/wife team in France. It dwells on both the spiritual
          and physical aspects and describes the work that they did.

              "An Alchemists Handbook" has a brief description of the meaning
          and the "Great Work" (as it is called), and gives you in great detail
          how to do the physical work.
 

                                                                            2073

              In order for alchemy to work, you need to do both at the same time
          as you need self transformation to work in order for the physical
          transformation to work.

              the chemical side of work delves mainly into herbs, and if you use
          herbs in your regular work, then you will have real use with alchemy.

              In the chemical aspect, the herb's essence  is extracted (the gold
          from the dross), as well as yourself (your essence is purified). To do
          so, you usually need chemical glassware such as a condenser, or
          soylent extractor. This is a typical operation when making perfume
          from flowers or making an herbal extraction. The main difference is
          that the extraction takes place with a magical bent to it. rituals are
          done during the extraction process, timing is essential (astrological,
          lunar, and solar, and seasonal timing) .

               So,  since you may already be familiar with blessing and con-
          secration of magical tools, and putting power into them, a very
          similar thing is done to yourself (an human vessel) and your herbal
          product during the alchemical process.

              also, there are two existing alchemical schools, one in France,
          one in Utah (of all places!)

              If you already use herbs in your other work, following this
          process will net you much more powerful herbal concoctions as well as
          a more powerful and spiritual self.

              I myself use the process. One of the aspects in alchemy is that
          one gathers certain herbs, minerals to produce an elixir that will
          extend life (as one of it's benefits). but before ingesting it, an
          alchemist would sometimes test it by adding a pinch of it to lead, and
          if it turned into gold, then your elixir is finished and can be used.

              However, turning lead into gold was never the end product for the
          work, but merely a test. You can make other useful herbal/concoctions
          without achieving the 'Elixir of Life.'   Since alchemy is non-denom-
          inational, it can be used with practically any tradition.

               The source of the word Alchemy has had a lot of discussion among
          alchemical writers and alchemists. Although chemy did eventually
          become chemistry, the origin of the word did not.

               The most agreed upon definition of the term Alchemy is this:   Al
          (arab word meaning THE)  Khemia;  meaning Egypt, which comes from the
          ancient Egyptian word for Egypt meaning "black land"   thus:   The
          Black Land

               since Alchemy does originate in Egypt, it makes sense.

              The first alchemical work is called the Emerald Tablet, written by
          Thoth, or Hermes Trismigistos.

              the father of alchemy is Zoismos, an Egyptian.
 

                                                                            2074

              the mother of alchemy is Marie, the Egyptian, who describes in her
          works the actual equipment used. (the only person who does!!!!).

                                        ----------

                                           ISIS

               The Fellowship of Isis is the only group that I am aware of that
          worships only Isis and is not a Wiccan group. Their headquarters is on
          the British Isles but has many members in the US. They do, however,
          use almost exclusively late Dynastic and Greco-Roman Isis rituals,
          which many people believe are disbased and not well understood (true
          of most of the Egyptian traditions at that time).

              The Church of the Eternal Source uses rituals from the Old to New
          Kingdom ( I-XXIst. Dynasty) and includes Isis. It is a federation of
          Egyptian temples, so there are Priests of Horus, Thoth, Ptah, Pries-
          tesses of Bast, Sekhmet/Bast, Hathor and Isis. And, oh yes, a priest
          and priestess of Osiris. They are currently looking at an initiation
          plan based on ancient Egyptian sources to possibly adopt as their own.

             If there is a group by the name that the person mentioned, it may
          be either a new Egyptian traditions group, or an eclectic Wiccan
          group.

             Isis was never worshiped by Wiccans prior to the 1950's and should
          best be worshipped by people acquainted with the ancient Egyptian
          Traditions related to her. Isis went through many changes, adding more
          powers and attributes as time went on. She wasn't even called a Mother
          Goddess for the first 2,000 years of her worship.

              Most people who don't know ancient egyptian traditions don't get
          the response from Isis that they expect (or a totally different
          response). Isis is very powerful, but exacting. It's always best to
          know what power relates to which of her forms in order to invoke her.

               One thing to remember. Isis belongs to several ancient Egyptian
          traditions. As such, you won't be aware of her powers and attributes
          unless you are familiar with the Egyptian traditions.
              For example, as an Enchantress, she is invoked with a special form
          in mind (holding specific objects, in specific positions, wearing
          specific clothes). Not to have that form in mind, according to ancient
          Egyptian tradition, is to negate your entire ritual, or to degrade it
          (it won't have the effect as much as if you did it the right way), or
          to have an effect entirely different.
              Isis, for one, has many powers and attributes, and many forms.
          Just invoking her in a different direction invokes a power you may not
          be aware of. As such she can appear to be both benign or terrible (she
          is one of the Dweller of the Door, or Threshold goddesses).
              Even during the Egyptian period, 4,000 bce (predynastic) to 641 ad
          (the closing of her last temple) she went through many modifications
          and changes. She wasn't even known as a mother goddess for at least
          1,500 years!
 

                                                                            2075

              It's too bad that people borrow god/desses from traditions that
          they know little about, to use in ritual. If they knew the tradition
          better, their ritual would be better.

             There is also an Isis heaven to astral project to, but again, in
          Egyptian tradition, you must know the way, the form to use to get
          there, otherwise you go to a false one.
             She also appears as an astral guide, but again, only assumes a
          specific form.

             Unfortunately there is little written about how to actually prac-
          tice Egyptian ritual (although the Church of the Eternal Source
          knows). That is a gap that I hope to fill one day, having spent over
          30 years studying ancient Egypt, worked there for several years in the
          tombs and temples, and have the best resources available to me in the
          term of published and unpublished material. I am currently working on
          what could be

          several volumes on the Theory and Practice of the Ancient Egyptian
          Traditions (good title!)

                                        ----------

                                    INFORMATION ON BAST
                               from ancient Egyptian sources

          Powers and Attributes of Bast:
             Lady of the East (IVth Dynasty on)
             Female Personification of Fire
             the Light Bearer
             Female power of Light, Heat, Sun, Fire, Mild Heat of the
              day and Year
             Power of germination of seeds
             Power of early Summer
             Goddess of the Birth Chamber
             Goddess of Full Moon
             Goddess of Cats
               Protection

          Bast festivals occur in April and May in her temple at Bubastis,
          facing east.
 
          The Greeks associated her with Diana.

          Bast was also used to learn words of power to vanquish the powers of
          darkness (IVth Dynasty).

          Bast attributes are also related to cats.

          Bast had at least four different forms (and no breastplate related by
          another, more contemporary book)

                    FROM BRANDY WILLIAMS   Ref.: THE BOOK OF GODDESS &
                    HEROINES by Patricia Monaghan. "She originated in
                    the Nile delta, but by 930 B.C., the power of Bast
 

                                                                            2076

                    was acknowledged by all Egyptians. At first she
                    was a lion-goddess of sunset, symbolizing the
                    fertilizing force of the sun's rays. Later her
                    image grew tamer: she became a cat carrying the
                    sun, or a cat-headed woman who bore on her breast-
                    plate the lion of her former self." Bast ruled
                    pleasure and dancing, music and joy. At Bubastis
                    ("House of Bast"), the center of her worship,
                    great celebrations were held. Boatloads of wor-
                    shipers - hundreds of thousands of them, Herodotus
                    said - were greeted by pleasant flute melodies as
                    they debarked for a worship service combined with
                    a vast trade fair. Bast's followers believed that
                    in return for this reverent celebration Bast
                    bestowed both mental and physical health.

               As a cat goddess of the moon she lit up the night, throwing light
          on things which would otherwise be concealed. Moon lights up a world
          hidden in darkness, and the cat gives us insight with her light of the
          under, or inner world. The Moon is the searcher, a seeker of Truth.
          Bast is known as the Lady of Truth. Beams of the moon point the way
          and a narrow path called a cat walk, usually called in Egyptian as the
          Middle Way or Path.

               When a cat curls up with its head touching its tail, it forms a
          circle, symbol of eternity.

               Bast also symbolizes sensuality, grace, coordination of movement.

               Bubastis (town of Bast) also called Per-Bast, Pa-Bast, Pibeseth,
          Tell-Basta
               Location:  lower Egypt, northern kingdom and capital of the 18th
          nome or state, Am-Khent.
               time Period of Bubastis:   IInd Dynasty to at least 640 ad.
               IInd Dynasty:  "in the reign of the 1st king, a chasm opened up
          and many people perished."
               IV:  Khufu (builder of the Great Pyramid) built here.
               XXII:  Libyans ruled Egypt here
               640 ad:  Bubastis still alive and worshipping cats here.

               Temple of Bast on an island with only an entranceway bridging it.
          There is also a Temple to Thoth, and a shrine to Temit. Minor gods:
          Temit: Lady of the Two Lands and Osiris:  the thigh of Osiris is in a
          hidden chest at Netert.
             Triad at Bubastis:  Bast, Osiris, Heru-hekennu, and to a lesser
          extent: Nefer-tem.

          Invoke the cat Bast to learn words of power to vanquish the powers of
          darkness (IVth dynasty on)
              Bast attributes related to cats;
              refusal to take things overseriously
              science of relaxation, never waste energy
              accepts the nature of things, superb indifference to opinion,
          refusal to be at beck and call
 

                                                                            2077

              insistence of complete freedom of expression
              when a cat curls up with its head touching its tail, it
                    forms a circle, symbol of eternity
              luxuriating sensuality, grace, coordination of movement

              Egyptian cats are typically orange-brown, ginger and a gray tabby.

          As a lioness, (her earliest forms), painted green, she personifies the
          Sun. As a cat, she has connections with the moon.
          Mother of lion god Ari-hes of Aphroditopolis, Mother of Sekhem, of
          Denderah

          Bast is also considered to be the Soul of Isis.

          Forms usually seen:
           1. Upright cat, holding a sistrum and aegis, surrounded by four
          protector cats.
           2. woman's body, head of lion or cat, holding sistrum and either a
          basket or a aegis (can hold uatchet)
            3. Aegis of Bast sometimes has a head of a cat crowned with solar
          disk and uraeus, emblems of Sekhmet.
            4. Lion headed woman, oldest form of Bast. In 5th Dynasty temple
          called, "Bastet, Lady of Ankh-Taui."

          Also associated with:
               Mut-Bast:  personification of the moon in Thebes, she is a woman
          wearing horns on her head with a sun's disk between them. Mut-Bast is
          the counterpart of Amen-Ra-Temu-Khepera-Heru-Khuti
               Sekhmet, as a counter-part
               Assessor Thenemi (he who goes backwards) and who comes forth from
          Bast.
               Assessor Basti

               A good description of the Festival of Bast, called the Festival
          of Lights, has been described by various Greek and Roman writers.

               The temple of Bast in Bubastis,  while on a island, is lower than
          the rest of the city, and therefore, is the only temple that the
          people can see into the courtyard. Also there is a sacred grove of
          trees in the courtyard (the only one known of all temples in Egypt).
          At the festival of Lights, all light in the city is extinguished. then
          a new fire is made in the temple and the priests come out to light the
          torches of the people who then parade throughout the city to relight
          all the home fires. by the Greek/Roman period there was also a kind of
          sexual license at the time at the festival. Food and drink for all
          (which is typical of the temple festivals).

               Speaking of cats!   I had a request from Jennifer about Wadjet,
          the rearing cobra, sometimes lioness. Good observation, most people
          don't know that Wadjet is VERY occasionally depicted as a Cat. Here is
          the answer.
             Wadjet, the cobra depicts two things: the real snake (in the prov-
          erbial papyrus grass) with it's dangerous forms and powers. And 2, the
          Kundalini, or Serpent Fire of the human body coming out of the third
          eye!  That's why the serpent is always on the crown or is the crown
 

                                                                            2078

          over the third eye. It's also symbolic of the sun. I know, you think
          that the Kundalini comes out of the top of your head, as Hindus would
          have you believe. Could be true, but in Egypt, when one works with
          Wadjet's fire, you direct the route to the third eye (the burning,
          purifying fire), while redirecting a lesser (gentle growing heat of
          the sun) to the top of your head (hence, the Lotus depicted on top of
          the head).
              So, yes, different aspects of her nature. As depicted as Wadjet
          the cat, here is a dichotomy!  Cats protect humans from snakes, so
          Wadjet is also invoked to protect humans from her very own physical
          manifestation, the deadly cobra.
           As depicted as a cat, it shows her protection from her very real
          counterpart, the asp.  Asp and you shall receive! (g)

              Now as to relationships with Bast/Sekhmet/Mut.
              Think of fire and think of sun/moon. Think of opposing sections of
          the same thing (burning fire, gentle heat; light of day, dark of
          night) and you have some basic differences between Bast/Sekhmet. Have
          you seen the National Geographic special on cats: our pets and how
          they relate to the big cats. think of the attributes of the big cats
          and think of Sekhmet; think of the attributes of the domesticated cats
          (really, cats domesticate people) and think of Bast. The shared at-
          tributes of Bast And Sekhmet are the same as the shared attributes of
          big vs. little cats. Mut is a maternal cat, big or small.
               Sekhmet destroys, but she is also a healer
               Bast is playful, but also protective
            When the Christians decided to kill all the cats in Egypt in the
          700's ad, they did so. Two years later, the Black Death came out of
          Egypt and devastated Christian europe.

              Was this revenge by Sekhmet and Bast onto the Christian
          population for destroying their physical symbols, the little kitties?
          Or was it because the amount of cats kept down the rat population
          enough that the Black Death (a rat flea borne disease) didn't come out
          until the decline of the cats?  Or both?

                                        ----------

                                  A BLESSING FOR THE DEAD
                                         (TO BAST)

               Having worked with the High Priestess of Sekhmet-Bast-Ra (and
          taught most everything she knows), and member of the Egyptian temple
          federation, Church of the Eternal Source, I have the information you
          need.

               Since you don't practice Egyptian traditions, instead of giving
          you a whole ritual, I will give you a hymn/prayer to Bast that is a
          Blessing for the Dead, that you can incorporate into your ritual, plus
          hints.
 

                                                                            2079

               Bast is a goddess for the Sun and the Moon, but for the dead
          Sunset is the best time;  Night comes second, sunrise third, and
          daylight comes in fourth for ritual for this.

               Face the West, setting sun (or if not at sunset, either the moon
          or the sun depending on you doing it in the day or night time.

               If you have an oil lamp lit it; if not use white candles, and a
          little votive candle. Bless the two white ones to Bast, the votive to
          the dead cat.

               Meditate upon the cats attributes; able to see at night, intel-
          ligent, quick, independent, very maternal, luxury minded and sensual.
          (if you have a cat, invite her in your circle).

               Bast nefer dy ankh
               Beautiful Bast giving Life,

               A Bast, shu asenu
               Hail Bast, in visible form, casting light into the darkness

               sesept em kekui,

               I have come before you, the path is opened,
               the earth is at peace.

               i kua ser-ten,  uat sesh-tha, ta em hetep.

          (Egyptian pronunciation is optional, but in ancient Egypt
          was imperative to speak the language to create the sounds to
          get the response.)
 

              O Great goddess, Bast,
              Soul of Isis,
              Heart of the Sun-hear my call.
              Enter now this consecrated shrine (or circle)
              Make Thy presence known to me.

              (envision the dead cat)
              Aid thy servant in reaching the source of all things,
              Guide thy servant's steps on the true path
              Answer your physical manifestation's soul's desire for Thou.
              Blessed be Bast,
              Who gathers her children into life everlasting.
              Blessed be Bast,
              The Beloved of Bast has gone to the Horizon,
              Your physical manifestation lives now only in the sunset.
              May it's ka endure and it's shadow seek the light.

              The power of Bast protects her,
              Shut en Bast sau.

                                        ----------
 

                                                                            2080

          FROM PETE STAPLETON   Michael Poe, I knew if I posted here i would
          find someone who could help me resolve some of problems regarding the
          failure of certain historical astrological techniques. The Egyptian
          calendar I was referring to was the 30 day lunar calendar - the one
          introduced to the Romans. To my knowledge there has never been an
          Egyptian Solar Calendar. I'm sure I must have misunderstood your post
          - or you may have confused my reference. So we will both relate to the
          same calendar - I refer to the 360 day lunar Calendar composed of
          twelve 30 day lunar months and with the extra five days added on each
          year. This was the calendar discussed at the meeting called to discuss
          what to do with the extra five days of the year - which resulted in
          the Decree of Canopious - I think if was first published about 250 BC
          or thereabouts - hope this helps. I am impressed with your EZ cosmos
          program which shows the sky 4,117 BC to 10,000 AD - how delightful for
          you. I wonder if you could tell me how such a program handled the
          calculation past 500 BC - to my knowledge even Ptolemy's eclipse
          tables only go back to about 580 BC - which suggests some problems
          with calculations beyond that date - but I'm certain you must have
          taken this factor into account - so could you help me understand what
          they are?  Certainly the meeting to account for the extra five days of
          the year at that time must have been the reason why there is not any
          contiguous record extant in the entire world past 580 BC. I would
          appreciate your help here. Then next area where you have set me stra-
          ight is the day starting with sunrise at that time. I know the marking
          stars and the water clocks of that era all showed the day starting
          with Sun set - but certainly you have a better grip of the details and
          can explain why all the WATCHERS began their vigil and day at sunset.
          I do think the evidence points very definitely toward the source of
          the constellational names being that of river based culture where
          there was a great inundation once a year - but since you make the
          point that the Egyptians at that time didn't have the present names,
          then what did they have - or what other river based culture was there
          where there was a flood of the dimensions of the Nile river within the
          Nile valley. The zodiac at one time on the ceiling of the Temple of
          Dendrah has to have been painted about 100 ad and the constellational
          names as we use them today were in existence much before that time. I
          am also a little confused about your reference to Sign as being dis-
          tinct from Constellations. There never was a zodiac of Signs prior to
          the 8th century AD. All previous reference were to the star spangled
          constellations - each precisely 30 degrees in length - each measured
          by a precise 30-day lunation - again I refer you to the problem of
          what to do with the extra five days of the year meeting. It is my
          understanding that the Kings list and the dynasty lists are in com-
          plete disarray - so how do you know these astronomical texts you
          mention relate to the 18th dynasty. Also, I do believe the Pleides
          were referred to as the seven sisters in ancient Egypt - but of course
          I will bow to superior knowledge - I wonder if you could cite the
          reference. As far as being the goddess of Fate and Fortune - the
          influence of this particular pattern was then and is now considered
          quit negative - bad luck.

 
               FROM MICHAEL POE   You are partially out of my league except
               for the Egyptian lunar calendar, which was not made up of 30
               days months, but 28 day months. Of course since the Egyp-
 

                                                                            2081

               tians was made up of 42 states, 2 kingdoms, and at least
               13-14 traditions, there was more than one calendar. there
               was one based on the Sothic year (when Sirius sets just
               before the sun rises, which is a 365 day solar calendar; a
               Lunar calendar of 28 day months (which eventually coincided
               with the solar during the "Sothic" cycle), a 260 day calen-
               dar not based on any aspect of the sky, a solar 360 day
               calendar with 5 "intercalerary" days. Their lunar calendar
               was made up of 7 day weeks, while the solar had 10 day
               weeks. Oddly enough (or perhaps not so oddly), the solar
               calendar was the civil calendar for working, the lunar
               calendar was for the farmers.
                    My EZ Cosmos program, which shows the sky from anywhere
               on earth from 4,117 bce to 10,000 ad, can give me the
               beginning Sothic year during ancient Egypt. It gave me the
               date of the 1st day of the 1st use of the Sothic calendar
               (which also coincided with the lunar calendar that year). A
               friend of mine did an astrology chart that showed a most
               intriguing configuration for that time.
                    In case you're wondering, the year always starts on
               sunup, so the date was sun up at Memphis, Egypt at a certain
               day in July, in a certain year. Of course the Egyptians
               didn't, at the time, have the same zodiac names, although
               they recognized the constellations. The first zodiac of the
               common signs (or today's signs) in Egypt were done in the
               temple of Denderah (temple of Hathor), a beautiful work on
               the ceiling. Astronomy played a big part in ancient Egypt,
               notice the astronomical texts of the 18th dynasty.
                    In case you are interested, Pleides was called the
               seven Hathors in ancient Egypt, and were considered the
               goddesses of fate and fortune.

                                        ----------

                              THE TEMPLE OF RA AT HELIOPOLIS

              The Temple of Ra in Heliopolis as described by Herodutus.
              Probably the largest temple in the world, it was about 2/3 of a
          mile long, and a 1/4 of a mile in width.
            The courtyard was described as made with polished black basalt
          stones, so polished that it reflected the stars above and made it look
          like one was walking among the stars. In the middle of the courtyard
          was a full size tree, its trunk and branches made with Lapis Lazuli,
          its leaves made with Turquoise!   No doubt a most impressive court-
          yard!

              The entire temple is now under the suburb of Heliopolis, a suburb
          of Cairo.

              A small portion was uncovered 3 years ago, and showed the black
          basaltic paving stones of the courtyard.

                                      TAROT SYMBOLISM
 

                                                                            2082

          FROM:    MICHAEL POE   Since the tarot is not related to any Hindu
          philosophy, I don't, and neither do the earlier tarot references,
          refer to their philosophy to the symbolism, which is generally Her-
          metic (Hermetic is derived from Hebrew, Christian, Greek, and Egyp-
          tian). In hermeticism the eye is also symbolic of the Eye of Horus,
          the Egyptian Hawk god, who soars over the earth seeing everything that
          happens.
          White, red and black also refer to Egyptian garments worn by Initiates
          at least as early as the Greco-roman period and represents something
          completely different than the Hindu. White is the undergarment because
          it symbolizes the purified;  the first garment put on after the
          initiate bathes in the sacred lake. The red lining is for the Inunda-
          tion of the Nile, or potential life giving. and Black is symbolic of
          the black earth of Egypt, the life, manifested.
             In the Waite deck,  the dog also represents God, which it is if
          spelled backward, nipping the initiate along the path, but in
          ancient Egypt it is Anubis, the Guide and Guardian of the Initiate.
               Right hand and left hand have always in Hermeticism been
          associated with the Sun (right) and Moon (left), with the symbolism
          and meanings associated with both (and corresponds to what was prev-
          iously noted)
              Actually, all of the early Tarot decks, from the very first found
          in Italy up to the 1970's, reflect Hermeticism, and probably should be
          interpreted that way.
              However, currently there are so many different types of variations
          that interpretations of elements may need to be referenced to a
          particular deck. Hence, although, taking the Waite deck in view, the
          Hindu interpretation of the clothes changes the meaning from the
          original meaning of the card.
              Symbolism of the tarot is not universal. For example, black
          represents death (as a color) in Hermeticism, the tarot, and western
          civilization; but in eastern civilization black represent life, and
          white represents death. clearly a problem there!

              Skeletons generally represent death or afterlife to western
          civilization, but to some native american tribes and other people, it
          represents power and not death!   Hence, not every symbol in the Tarot
          is universal or has a universal meaning. The tarot cards in general,
          like Jungian's archetypes, are universal, but the individual symbols
          are not.

              Another example:  the lightning hitting the pyramid and the person
          falling off has no meaning with civilizations that don't have pyra-
          mids, and little to most that do. However, did you know that the
          pyramid in ancient Egypt represented the obelisk, which symbolizes the
          first ray of light (lightening) striking Earth?  And that the pyramid,
          represents the top of the obelisk. that the obelisk were lightning
          rods?   Pyramid in ancient Egyptian language means "Place to Ascend",
          whereas the card shows the person falling off after being struck by
          the first ray of light!
 

                                                                            2083

               Now, as to the left/right hand depictions. Of course in the
          earlier decks the Magician does not hold all four elements, but are
          located on the table.
               The Ace of cups, representing water, is not feminine in ancient
          Egypt; it is either masculine or both. Wands are neuter (the word for
          wand is neither male or female), earth can be either male or female,
          and air is male (while heaven is female). In fact the variety of male,
          female, neutral of the elements vary greatly in shamanistic religions
          of the Native Americans. But it is Hermeticism, which combines the
          Hebrew, Christian (more accurately Gnostic/Coptic), Egyptian and
          Greek, than assigns our present meanings to the four elements and
          suits.
              Since the earliest deck is Italian of the 14-15th century, the
          major influence would have been Hermeticism, not Hindu or other
          eastern religion. Bernard Bromage builds a decent case for Egyptian
          origin, which I explored in previous notes (did you see it, the
          symbols were so close that there had to be an influence). One may
          expect some Arab/Islamic influence (the Crusades were over), but the
          interest in Greek/Roman art and writers were great at that time.

                                   MIXED PANTHEONS, ETC.

              Pan is not Bacchus, or the great horned god of Europe.

              Despite the eclectic mind of today's Wiccan, that is of associat-
          ing all male gods with each other and all female gods with each other,
          is a disservice to both the god/dess and to the tradition.

              Ancient Egyptian traditions (of which there were a dozen or more)
          taught that you don't mix gods and goddesses indiscriminately, even if
          they do share SOME attributes or powers. Their "High Concept" was that
          even any one god/dess has several powers and to invoke specific powers
          required the knowledge of what sacred symbols are associated with that
          power, even if he/she (the god/dess) should be sitting down or stand-
          ing up, the ritual done in daylight or nighttime. Many shamastic
          religions don't mix and match their god/desses, don't do sun god/des-
          ses at night and vice versa. The thoughts or reasons behind it is that
          mixing and matching causes:

            a. The ritual will not be as effective.
            b. The ritual may not be effective.
            c. The ritual or the residue afterward will have powers that weren't
          intentioned by the person, but was part and parcel to the god/dess
          invoked.
            d. The ritual will backfire.
              e. The ritual will have residue that will be uncomfortable.
              f. It's warps the lines of power (more shamanistic thinking than
          Egyptian, who says that it warps the Sa, which translates as spiritual
          power).

              Many shamanistic religions do not ground their power after the
          ritual (after all, it usually is being held at a sacred spot). They
          feel that either because the power will be contained at the power
          spot, or the powers you invoked were clear enough not to leave a side
          effect. Still, I am not proposing to not ground yourself afterward.
 

                                                                            2084

               So, what I do propose is to not try to associate one god/dess
          with another. None of them will have the exact same attributes or
          powers. And invoking Pan and Bacchus at an Egyptian temple, or Pan at
          Stonehenge is just as bad as invoking Gabriel at the Great Pyramid!
          It won't work, you won't get the power from the spot you want, only
          your own, or negative power.

              Isis, for instance is considered by most Wiccan's as one of the
          Great Mother Goddesses. yet in ancient Egypt, out of her 3,000 year
          history, most of the time she was not known as a Mother Goddesses.

              At the Church of the Eternal Source (federation of Egyptian
          temples) Isis Priest/esses rarely held out for very long. All kind of
          terrible things generally happened to them. The main reason is that
          all of them used part of Isis's powers, and would not work, or refused
          to recognize her other powers. Eventually though, they seeped in
          anyway and to their detriment. Had they recognized all of her powers
          in the first place, things might have been different.

               Perhaps your basic misconception is that all goddesses represent
          the same forces; they don't; and neither do the gods.

               Yes, basically there is one great force that encompasses both
          male and female powers. This basic force, as it filters down, dif-
          ferentiates into different types of forces, and these forces are the
          god/desses that we know.

              Isis doesn't have the same powers as Sekhmet or Hathor or Bast.
          they may share some of the powers, but they have powers unique to
          them.

              Kind of like Leonardo De Vinci knowing a lot about everything, but
          Cellini was an excellent goldsmith, Van Gogh a painter, Perot a
          businessman.

              Hence, not all goddesses are the same, nor do they have the same
          powers.

              You might consider it like rivers and oceans in reverse. The ocean
          has all the attributes, and it drains it attributes into separate
          rivers (some swift, some calm, some wide, some narrow, some short,
          some long.

              In Egypt the ultimate deity was called "Neter", which translates
          as "Divine Principle" and the work is neuter, having both male and
          female principles within. The next in order is a male neter and a
          neteriat, a god and a goddess. Below that comes numerous god/desses
          which more specific powers and attributes.

               Now the question is, where these receptacles of specific powers
          invented by mankind or higher powers?  In the long run, it doesn't
          matter as long as they work.
 

                                                                            2085

              Patheonists generally believe that there was a highest deity,
          followed by two (male and female), followed by others down to the
          spirits of earth, air, fire and water.

              If you want to make use of a specific power, you should go to a
          specific spirit or god/dess who has that power. You may not have a
          great success with one who only has some of it, or is so undefined or
          has so many other powers that it may get a little lost.

              If you want spicy food, don't go with a mole sauce, go for a
          Jalapeno sauce.

              Also it seems that the further away from the highest deity to get,
          the closer and more responsive it is to you.

              You may find that you get a better response with a fire ritual
          when using a fire elemental than of Sekhmet, and even less than using
          Amon (a solar god).

                                        ----------

 
                                         THE ANKH

               Unfortunately the entry for "Ankh" in Barbara Walker's "Women's
          Encyclopedia of Myths and Secrets" got just about everything wrong.
               The ankh is not evolved from an ancient symbol of the Goddess in
          Libya and Phoenicia; the narrow triangle surmounted by a crossbar and
          a round or oval head in both Libya and Phoenic evolved long after the
          standard Egyptian ankh was made. In fact, it wasn't until after the
          ancient Egyptians either conquered or did extensive trading with both
          areas did their symbols evolve.
               Well, maybe the book didn't get it all wrong. It is a symbol for
          life (although not universal, for universal means that it was used
          universally or all over the world, and it isn't). It is true that both
          gods and goddesses in ancient Egypt  held it, but they never presented
          it to kings and the people, the scenes show the god/dess holding it to
          the person's lips or head (which means bestowing life, and was not a
          present). the part about the Christians is true, and it's true that
          the ankh is the hieroglyph for the word "life",  and is used in a
          common saying "Life, Health, Strength."

               But the ancient Egyptians never said that the ankh represented
          the union of male and female sexual symbols (which were quite dif-
          ferent symbols and bore no relation to the ankh, or resemblance to
          it). It was not the "Key of the Nile" (except maybe it was mentioned
          by the Greeks, who got most everything wrong about Egypt), nor is
          there any sacred marriage between God and Goddess taking place at the
          source of the Nile before the flood. In fact, in all of the Egyptian
          mythologies there is not one mention of any God and Goddess being
          married at the source of the Nile.
              the  copts and the Gnostics both used the Ankh or Crux Ansate
          (Coptic word) before the 5th century ad, and both are Christian (well,
          an argument can be made about the Gnostics being Christians).
 

                                                                            2086

              The question is then: what did the ancient Egyptians consider the
          ankh representation? There are two ancient Egyptian references to the
          ankh representation, and both agree.
               The round oval or loop represented the Sun rising above, but not
          yet above the horizon; in the desert that makes the Sun elongate next
          to the horizon, making a loop like affair.
               The crossbar represents the horizon.
               The vertical section below the crossbar is the "Path of the Sun",
          which would be the light casting a path across the Nile.
               Hence, the Ankh represents Life because it represents the Path
          across the Nile (life blood of Egypt, but oddly enough the Nile is
          either male or hermaphrodite) past the horizon to the Sun (which,
          depending on the traditions of Egypt can be either male or female, but
          usually male).
              The most ancient ankhs cross bar was actually the symbol of the
          two mountains of sunrise and sunset (life and death, east and west),
          and also consisted of papyrus (or some other plant tied together).
              Taken as the two mountains, then the ankh represents the path of
          birth, life, and death. It never had male or female attributes, but as
          the path of birth, life and death, represents both.

                                        ----------

                              CO-PARTNERSHIP IN ANCIENT EGYPT

               The goddess dominated group seem to be the most outspoken in the
          *p* BBS, and it's a good thing that this particular subject was
          broached, as all the co-partner groups have come out (and alleviated
          the possible false impression that Wicca was just goddess oriented to
          those who are new).
              Horned gods in Egypt include Amon, Menthu, Serapis, Sokar.

             Since at the inception of ancient egypt, 42 different societies
          were involved in the consolidation of the kingdom (later to become
          nomes or states), and these societies were patrilineal or matrilineal,
          accommodation had to be made for both, so laws were passed making male
          and females equal. It was the 2nd King of the 1st Dynasty (around
          3,070 bce) that passed a law that women could rule Egypt.

              Here they are, with the dynasties that they belonged.
             1.    Ist Dyn.   Merneith
             2.       "       Horneith
             3.    IV  "      Henutsen
             4.    V   "      Inty
             5.    VI  "      Ankhsenmerira
             6.       "       Nitrokris (Noblest and Loveliest)
             7.    VII        queen, name unknown
             8.    VII        queen, name unknown
             9.    XII        Sebek-neferu-Ra
            10.    XIII       Aufna
            11.    XVIII      Hatshepsut
            12.  Ptolemiac Period    Cleopatra II
            13.      "       "       Cleopatra III
            14.      "       "       Cleopatra VII (the famous one)
 

                                                                            2087

              In the high magic section of ancient Egypt (the temples and their
          staff), in the temples to Gods the male priesthood predominated.
          Conversely in the temples to the Goddesses the female priesthood
          predominated (yet you still find male and females in both). Since many
          of the groups of gods in the cities were triads (male, female, off-
          spring), there were rituals to each separately, and rituals for both.
          Many times the god was worshipped in the day, the goddess at night,
          but of course, in Egypt, where many traditions did their own thing,
          sometimes it was reversed. In others, such as the city of Memphis, the
          female was the Sun, the male god was the moon or something else.

            Now as to magic and worship within the family and village. this is
          the part that is closest in tone to Wicca, so those of you into Wicca
          may find this interesting (especially as this is a little explored
          area even within Egyptology!). All families had a family shrine. Who
          presided over the shrine was usually determined by whether any in the
          family was an initiated priest/priestess. If none were, the eldest son
          usually presided (but again, there were many exceptions, in states
          where goddesses predominated, it was the eldest daughter). The orien-
          tation of the family life (farmer, sailor, trader, etc) determined the
          chief god/dess. A farmer's family usually had Osiris and Isis and
          co-partners; a healers, Sekhmet and Thoth.

             In villages, where there were no temples, then there were groups of
          interested people who belonged to a group, more formal than the family
          group, less formal than a temple, and was headed by an initiated
          priest/ess. Hence, in a village where there may be four initiated
          people, there usually would be four groups. For example, in a suburb
          of Hermopolis state there was a male healer of Thoth, a female healer
          of Sekhmet, a priest of Thoth, and a Priestess of Isis. Hence, there
          was a healing group, a female oriented (emphasis on midwife types)
          group, a divination group, and a family group (Isis). Some people
          belonged to several groups. All groups also worshiped other god/dess
          besides the chief one, and even in Isis, Osiris, during part of the
          year, had more emphasis than Isis. The Isis group did their magical
          thing in a sacred grove (another similarity, as sacred groves were
          important).

              Many families had dual shrines, with eldest son leading the god
          rituals, and eldest daughter leading the goddess, and neither predom-
          inated. In fact, god AND goddess were considered essential, each
          predominate in their powers, but always complementing each other.

              In the big temples, there was a lot of god/dess images going on
          visits to their spouses, and once a year, all of the god/desses
          journeyed down the Nile to the main temple.

               There is a book called "Mythological Papyrus" that has exact
          copies of the initiations of both priests and priestesses of various
          god/desses of the 21st Dynasty. All involved astral journeys of some
          sort according to their traditions.

              For those who are really into goddess worship you will be pleased
          to know that the last operating temple of Egypt was the Temple of Isis
 

                                                                            2088

          at Philae before it was closed by the Christians in the late 5th/early
          6th century, however people continued coming for 100 years later,
          despite the Islamic conquest over the Christians in Egypt during that
          century.

                                        ----------

                                          OSIRIS

               Hatshepsut is well known because the next Pharaoh became famous
          and his monuments (and those of hers that he defaced) are still in
          existence.

               In case you, or anyone else is interested, and especially if you
          are planning on a trip to Egypt in the future, Queen Henutsen, also
          called Isis, Mistress of the Pyramids and wife of Khufu (or Cheops) is
          sometimes seen in a white robe flittering (if that is a correct term)
          around the Great Pyramids and the other pyramids. The Egyptians raised
          Henutsen to the status of a Goddess and shrines were built for her. if
          you visit the pyramids, give an offering or a prayer to her, for she
          is the Mistress of the Pyramids and Guardian thereof. In ancient
          Egypt, to say the name of a person who is deceased is to make them
          live forever in heaven.

              by the way, other ruling queens were later elevated to Goddes-
          shood, Nitrokris, Merneith, Hatshepsut.

              If one looks carefully at the legends (also the sources and time
          periods of each legend) concerning Isis, one is led to the conclusion
          that there were indeed, two Isis's. There was Isis, the Goddess
          worshipped in the Predynastic period, and there was Isis, the Queen,
          who eventually merged with the goddess to our presently known Isis.

              the early stories of Isis's, shows a definite mythology of Isis
          the goddess, and a historical treatment of Isis the queen. Can it be,
          you ask?  Yes. Predynastic and early Dynastic rulers had very short
          names, many of them named after their local gods. There was a predyna-
          stic king of Upper Egypt called Aher, named after Anher, the God of
          War. There are other examples,and everyone knows that later kings
          still incorporated God/desses names into their own names.

              Perhaps then the Contendings of Horus and Set, which is a tale of
          Osiris the King and Isis the Queen battling their brother Set, between
          the two kingdoms is actually a revised version of 2 brothers vying to
          unite the kingdoms of Upper and Lower Egypt in predynastic times, with
          the names of the King and Queen of Upper Egypt being Osiris and Isis
          (or a close version thereof), versus Set of Lower Egypt (or a version
          thereof). It is interesting to note that up until the 7th Dynasty, the
          Egyptians reported to have known exactly where the tomb of King Osiris
          was in Abydos, and regularly put offerings there. during the 2nd
          Intermediate period (civil wars abounded), this knowledge was lost,
          and another tomb was misidentified as the tomb of Osiris.
 

                                                                            2089

              Therefore, if indeed, as the ancient Egyptians insist, that there
          was indeed a real Osiris, then it follows that there was an Isis that
          lived and breathed.

               The canonization of people in ancient Egypt into a form of saints
          or even gods are as old as predynastic times and existed all the way
          through to Cleopatra VII, last ruler of Egypt. There are famous women
          who were not rulers who were thus canonized.

          If you want to read more about Osiris, I suggest you read:
               Henri Frankfort:  Ancient Egyptian Philosophy
               E. Wallis Budge:  Osiris  (not great, but comprehensive)
               W. Faulkner:  The Egyptian Book of the Dead
               Rundle:   Ancient Egyptian Religion
               Sigmund Morenz:  Ancient Egyptian Religion
               Klaus Baier:  Osiris, His Tomb in Abydos (article in the
          French Institute of Archaeology of Cairo, if you read       French).

                                        ----------

               Have you gotten a newsletter in May?   The CES is currently
          undergoing a restructuring, there should be 4 newsletters and 1 to 2
          Khepera (journals) per year. I will be contributing to both. In past
          newsletters I have contributed some spells, rituals, and many hymns
          that have been translated from temple walls or papyri or osteraca. I
          will be doing more extensive articles for the magazine, like one that
          will be on the metaphysical parts of man in ancient Egypt. Much of the
          material are extracts from my Magnum Opus. 90% of it is on paper as
          notes, and 1st drafts. Only 10% currently on computer, and that is
          where the future time will go. As putting it on computer, the notes
          will become 1st drafts; the 1st drafts will become more finished and
          polished to the 2nd draft stage (with additional notes added in; isn't
          computers a wonderful tool; insert note between sentences or add a
          paragraph without having to retype the entire page!). The 3rd and
          probable final draft will be adding last notes, final polishing,
          footnotes, indexing, and grammar and sentence checking.
              the Rituals, hymns, spells, blessings, consecrations, 4 direct-
          ional rituals, initiations are complete on paper, with about 10% of
          that on computer. Basically all of this is going into a data base, so
          cross referencing can be done.
            Although it may not be needed (but you may want to think about doing
          it) in Wicca, in Egyptian it is essential because of the traditions
          and large time frame involved.
              Example:
               Type:  Blessing, Consecration, astral projection, mantras (yes,
          even mantras in Egypt).
               Main God/dess or Goddess:  Main goddess invoked, plus any others,
          also there are some generic rites.
               Traditions:   identifies the different traditions this particular
          ritual comes from.
               Source: Where did I acquire this?  Much is from translations from
          published books (like Excavations at Abydos by Petrie (translations of
          hymns on temple walls), or from the French Institute of Archaeology in
          Cairo.
 

                                                                            2090

               Time Period:  important occasionally because the god/dess powers
          and attributes changed over time.
               Form: what does the god/dess look like, stand/sit, hold during
          this spell/ritual. Visualizing one form of Isis that naturally invokes
          one set of specific powers, but using a ritual that invokes another
          set of powers creates conflict, and at best, won't be effective, and
          at worst, down right dangerous.
             Corresponding Codes:  Since most Egyptian rituals are composed (as
          are wicca) of elements, such as drawing the circle, consecration,
          blessing, hymns, etc.; in Egypt they were given to the individual in
          parts. the individual was already trained on how to put the parts
          together. Hence, he or she may have 5-6 ways to invoke the 4 direc-
          tions, using three sets of god/desses. He/she may also have 10 bles-
          sings, 20 hymns, etc to different gods/goddesses. He has to know (like
          a alchemist) how to successfully match the parts together to make a
          successful whole.

                                        ----------

          Recommendations on books on ancient Egypt and it's practices:

          Priests of Ancient Egypt:  Serge Sauron (last word is probably
          misspelled.)
          Egyptian Religion:   by Morenz
          Ancient Egyptian Thought and Culture: Henri Frankfort
          Egyptian Temples: by Margaret Murray
          Isis in the Greco-Roman World:  probably by Michael Hoffman.

                                        ----------

                            MICHAEL POE'S EGYPTIAN READING LIST
                            Compiled by Lady Lyn DenElder Black

          Ancient Egypt Thought & Culture, Henri Frankfort
          Ancient Egyptian Literature, Miriam Lichtheim 3 vol. set
          Ancient Egyptians, A. Rosalie David
          Egyptian Astronomical Texts, 3 vol. Neugebauer & Richard
          Parker..astrology/astronomy
          Egyptian Hieroglyphics, Mercer, SAB vocabulary & exercises
          Egyptian Hieroglyphic Dictionary, Faulkner
          Egyptian Reading, deBuck, Middle Egypt texts, exercises
          Egyptian Religion, Sigmund Morenz
          Egyptian Temples, Serge Sauneron
          Egyptian Temples, Margaret Murray
          Isis in the Greco-Roman World, ? Michael Hoffman ?
          Origins of the Zodiac, Rupert Gleadow, astronomy/astrology
          Priests of Ancient Egypt, Serge Sauneron
          Rise & Fall of the Middle Kingdom, H.E.Winlock
          anything by Henri Frankfort
          NO - BUDGE!!!

          There are some more specific books out, one on Thoth, one on Hathor,
          one on Imhotep, and a couple of others. The most interesting ones not
          on the list are also long out of print; The Coffin Texts (XI-XII
          Dynasty) of about 1,200 rituals and spells. The Pyramid Texts (IV-VI
 

                                                                            2091

          Dynasties) of about 700 rituals and spells, The Harris Magic al
          Papyrus, whose English edition runs around $ 1,700 or more, assuming
          you can find one. I finally found a German and perhaps a French
          translation and have a friend whose roommate reads both. The Harris
          Magical Papyrus is considered THE MOST IMPORTANT magical papyrus EVER
          found.    I believe that Michael Grant is the author of Isis in the
          Greco-Roman world, but will check up on that.
 

                                                                            2092

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          This is the transcript of the Online Beltane CON held on May 2,
          1990 in Section 8 (New Age/Pagan/Occult) of the Religion Forum.
 
          (8-6,Gwynndon) This is a special night...
              relax, and the extra energy of it...
              will flow into you...
              we are a part of the Earth...
              dig your toes down into the soil, like the trees...
              and pull up the energy of the Mother...
              Breathe in with your heartbeat...
              also a lifeforce of the Earth...
              circulate the energy, and see the Earth as it is at night...

              visualize a bubble of blue light...
              forming to the East...
              spreading North...
              around to the West....
              through the South, and connecting east again...
              and know that this circle is purified of the mundane.
 
              Facing the East ...
              Hail, Guardians of the Watchtower of the East...
              We do summon, stir and call ye...
              to join us, witness this rite, and Guard our Circle!
              Hail and Welcome!
 
              Facing the South...
              Hail, Guardians of the Watchtower of the South...
              We do summon, stir and call ye...
              to join us, witness this rite, and Guard our Circle!
 
              Facing West...
              Hail, Guardians of the Watchtower of the West...
              We do summon, stir, and call ye...
              to join us, witness this rite, and Guard our Circle!
 
              Facing North...
              Hail, Guardians of the Watchtower of the North...
              We do summon, stir, and call ye...
              to join us, witness this rite, and guard our Circle!
 
              Inspiration and air from the East...
              Fire and passion from the South...
              Water and Compassion from the West...
              Earth and stability from the North...
              All meet in the center, and form a web of life and power!
              So mote it be!
 
          (8-1,S.H.) So mote it be
          (8-5,Ian) So mote it be!
          (8-2,Jehana) so mote it be!
          (8-4,Peri) so mote it be!
 
          (8-6,Gwynndon) On this night at the beginning of the Warmtimes...

                                                                            2093

              let us remember the Belfire, and how it came to be...
              The Moon and the Sun, Goddess and God...
              are great lovers, the model for us all...
              and like human lovers, they have had quarrels.
              This particular quarrel developed because of the god...
              He built himself a beautiful garden...
              though he would not let his lady in to see it...
              a minor point became overblown...
              as it usually happens...
              and they stopped speaking for a while...
              Of course once forbidden...
              the lady wanted to see it all the more...
              and so the Moon Goddess wrapped herself in a cloak of
          Night...
              and by stealth got into this Garden...
              Well, the God was no fool...
              and he laid a trap for her...
              and so once inside, she could not leave again without
          alerting him...
              So the Goddess hid herself and began waiting...
              and since her patience far outshone that of the God...
              he began looking for her; he tired of waiting
              As soon as he left his post at the entrance of the garden...

              she sprang again into the air, getting free!
              So began a great chase through the Heavens...
              though the God could not catch his lady against her will...
              the people on Earth meanwhile were very worried...
              with all of the comings and goings of the Sun and Moon...
              and their priests bid them build great bonfires...
              on all of the hills to get the attention of the God and
          Goddess...
              Well, they eventually tired of the chase...
              and the Goddess let the God catch her...
              and being too tired to go back to that lovely garden...
              they forgave each other right in the middle of the sky...
              and so the eclipse was born...
              though it only looks like one from the Earth...
              it is really that cloak of the Goddess...
              covering their rites of Love!
              So we commemorate this beginning of warmtimes with the
          Belfire to this day.
 
          (8-2,Jehana) So mote it be.
          (8-5,Ian) As it was, so shall it be.
          (8-4,Peri) so mote it be!
          (8-1,S.H.) So mote it be!
 
          (8-6,Gwynndon) Green-eyed Lady, laughing lady!
              Brown-eyed Lady, sensuous lady!
              Blue-eyed Lady, Lady of Steel...
              Join our Circle... Be Wellcome!!
              Please honor the Goddess as you choose...
              in all of Her Forms, be Welcome!
 

                                                                            2094

          (8-2,Jehana) Be welcome!
          (8-5,Ian) Ceud Mile Fialte, Lady!
          (8-6,Gwynndon) Lady of Flame, Lady of Night, Blessed Be!
          (8-1,S.H.) With Adoration, I implore you.
          (8-1,S.H.) Blessed Be!
 
          (8-6,Gwynndon) Lord of Stream and Field...
              Lord of Mountain and King of Beasts...
              Wild Man of Nature, Be WellCome!
              Behold, the God has come to his Lady!
              Please honor the God in your own way...
 
          (8-1,S.H.) Hail Bounding One, Lord of Life and Death!
          (8-2,Jehana) Hail Hunter!
          (8-5,Ian) Ceud Mile Fialte, Lord!
          (8-6,Gwynndon) Great trickster, yet faithful master, Blessed Be!

          (8-1,S.H.) Blessed Be!
 
          (8-6,Gwynndon) Help me build the Bel-fire, so that the Lord and
          Lady be honored...
              As the flames jump higher and higher...
              So grows the cone of power...
              As we circle round the fire...
              in imitation of the Great Chase of the God and Goddess...
              so the energy builds and builds...
              envision that which you wish...
              and that which you wish to lose...
              and in this night of joy and celebration...
              cast it into the fire!
              That which we wish SO MOTE IT BE!!
 
          (8-1,S.H.) So mote it be!
          (8-4,Peri) so mote it be!
          (8-2,Jehana) So mote it be!
          (8-5,Ian) So mote it be!
 
          (8-6,Gwynndon) Allow the flames of the Belfire to calm down
          slowly...
              and as they lower, know that the energy is not gone...
              just transmuted...
              as the love of Goddess and God ever changes...
              yet always endures...
              <any specific problems can be mentioned here...>
 
          (8-6,Gwynndon) May the energy help me with my finals next week...
              and those papers <g>
          (8-2,Jehana) May the energy keep a one I know healthy.
              Thru the surgery he will have to undergo.
          (8-1,S.H.) May the problems of my past year and stay in last
          year.
          (8-5,Ian) I wish for the physical and spiritual strength to
          continue my physical rehabilitation and integration of my person
          again.
 

                                                                            2095

          (8-6,Gwynndon) Together we are greater than alone...
              and the Goddess and God are here to guide our energy
          onward...
              So let's leave them to finish their lovemaking in private...
              and thank them for attending!!
 
          (8-2,Jehana) Thank you, oh, yes!
          (8-6,Gwynndon) Great God... thank you for your help and
          attendance...
              and may we meet again!... Hail and Farewell, though not
          Goodbye!
          (8-1,S.H.) Oh My Lady, thou art the breath in my life...
              Oh my Lord, thou art the blood in my veins...
              As Life goes on, I shall never forget not forsake you.
          (8-5,Ian) Great Lord & Noble Lady, thank you for attending this
          circle!
          (8-1,S.H.) Blessed Be, and Merry Meet!
          (8-4,Peri) Hail and Farewell!
          (8-6,Gwynndon) and let us not keep the lady from her lover...
              Merry met, merry do we part, and merry shall we meet again!
          (8-1,Ian) So mote it be!  Blessed Be!
          (8-6,Gwynndon) Guardians of the Watchtowers, without your
          balanced elements...
          (8-1,S.H.) Thank you Lord and Lady, and thank you Gwynndon,
          Blessed Be and Merry Meet!
          (8-6,Gwynndon) the world would not be.... thank you for attending
          our Circle!
          (8-2,Jehana) Hail & Farewell!
          (8-6,Gwynndon) The circle is open, but the Magic lingers...
          (8-1,S.H.) Hail and Fare thee well, oh Guardians of the Towers of
          the Universe.
 
          (8-6,Gwynndon) Thank you all!<g>
          (8-2,Jehana) And, thank you, Gwynndon!!
          (8-1,S.H.) (pouring wine for Gwynndon)
          (8-2,Jehana) (g)
          (8-6,Gwynndon) takes a sip...<g>..good wine!
          (8-5,Ian) (passing buttered Scones!)
          (8-2,Jehana) Nice vintage!
          (8-2,Jehana) <trying scones>  Yum.
          (8-1,S.H.) nothing but the best for this crew...

                                                                            2096

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          CompuServe on-line Imbolc Ritual, 1990
 
          (Ladyhawk)
          This is Imbolc...or Candlemas...or Brigit's day
          This is the feast of the waxing light.
          What was born at the Winter Solstice begins to manifest
          The Lady, midwife to the infant year,
          now sees the Child Sun grow strong
          as the days grow visibly longer.
          It is a time of beginnings,
          when we select the seed we will later plant,
          nurture, and eventually harvest.
 
          After I do each invocation, I will pause and let each of you say
          a FEW words no more than 2 lines, please...to your particular
          deity
 
          Right now, I'd like everyone to ground and center themselves...
          in the way that is best for you.
          As you do, see yourself bathed in a white light, cleansing you
          and your area.
 
          Now, mentally turn to the East:
          Powers of the East
          We bid you come
          To witness our rite
          And protect us!
 
          Now mentally turn to the South:
          Powers of the South
          We bid you come
          To witness our rite
          And protect us!
 
          <Now mentally turn to the West:>
          Powers of the West
          We bid you come
          To witness our rite
          And protect us!
 
          <Now mentally turn to the North:>
          Powers of the North
          We bid you come
          To witness our rite
          And protect us!
 
          <Back once more to the East and in your own way, salute the East
          again>
 
          Now, let us all link together
          Feel the earth energy welling up from the bowels of the Earth,
          our Mother
          Feel it rise to our feet and up through our bodies
          White light energy
          Feel it flow through us and link us,

                                                                            2097

          one with the other
          So finally we feel and see the circle of energy,
          the circle of power
          binding us together and setting us apart
          In a space not of this time, but of all times
          Not of these places, but all places!
          Blessed Be!
 
          Sun King!
          Horned One of animals and wild places
          Joyously we ask you come!
          All the land is wrapped in the chill of winter
          The trees are bare and
          the air is cold.
          Yet still our hearts are glad
          For we know you have been reborn
          And nurtured in your early days
          By the gracious Mother Goddess,
          Lady of all fertility.
          We bid you welcome
          And rejoice in your growing strength!
          Hail Great God!
          Hail and Welcome!     <ga>
 
          (Jehana) Hail & Welcome!
 
          (Ocean Mist) u!/u
 
          (Shadow Hawk) Hail Mother, from you the Sun once more does grow!

 
          (Gwynndon) Hail and Welcome!
 
          (Shadowstar) Welcome, Lord of the Sun!
 
          (Jehana) Brigid, Arianhrod, Cerridwyn, Herne... Welcome!
 
          (Larne) Welcome Lord!  Share with us your warmth and light!
 
          (Ocean Mist) Hail and welcome in your new light!
 
          (Ladyhawk)
          Great Goddess, Noble Lady!
          Known to the Celts as Brigit, Bride, Cerridwen, and more
          Goddess of Light
          Keeper of the sacred wells!
          We gather tonite to honor your
          who has nurtured the Sun King.
          As the spring lambs are born
          and the ewes come to milk,
          as we sense spring itself
          so close
          We bid you welcome as we
          Clear out the old and make way for the new
          Welcome Lady

                                                                            2098

          Welcome and all Hail!
 
          (Gwynndon) Bride is come! Bride is Welcome!
 
          (Jehana) Welcome, bright lady, spark of inspiration!
 
          (Rita) Welcome, Great Mother.  Welcome and grow strong, Young
          Lord.
 
          (Shadowstar) Welcome, Lady of Light!
 
          (Larne) Welcome Lady!  Nurture and help us as we grow!
 
          (Shadow Hawk) Mother smile upon us and bring us Life, Son shine
          down upon us and bring us Light!
 
 
          (Ocean Mist) Welcome goddess of light!
 
          (Ladyhawk)
          Now, let us each concentrate on that which we need to "sweep out"
          of our lives
          Picture it as, with a new, clean broom,
          you sweep it away
          and it vanishes in the air.
 
          And now, with ourselves cleansed,
          let us meditate on that we might wish
          to plant for this year...
          the "seed" we will plant in the spring.
          For, this is the time of chosing the seed
          and preparing for the planting.
          Gracious Lady! Help us chose wisely the seed!
 
          and now, with our seed selected and held dearly in our hearts,
          it is time to thank the Lady and the Lord.
          O Sun King, Horned One!
          We thank thee for thy presence
          Surely we feel your growing strength
          In our heart of hearts
          and find joy in knowing
          that as the sun grows,
          so do you!
          We thank thee for teaching us that
          even in the depths of winter
          Life grows!
          Farewell, Lord, if you must go.
          Though, gladly would we have you stay and
          rejoice with us.
          Hail, Sun King!
 
          Gracious Lady,
          We thank thee for thy guidance
          in selecting our seed.
          Truly will we hold it in our hearts

                                                                            2099

          Till the time of planting.
          We thank thee also
          For teaching us the wisdom
          of cleansing and letting go
          of that which is no longer useful to us.
          Thus do we heal of past hurts
          and grow in strength, even as does our Lord.
          We thank thee
          and bid you farewell if you must go,
          but gladly would we have you stay
          and rejoice with us!
          Hail, Gracious Lady!
 
          And now, we will let our circle sink back into the Earth once
          again.
          For all that comes of the Earth, must surely return to Her.
          But even as the circle departs,
          know that we are still bound
          By our love of the Gods
          and the Love between us.
          Blessed Be!
 
          (Shadow Hawk) Blessed Be
 
          (Rita) Blessed Be!
 
          (Ocean Mist) Blessed Be!
 
          (Shadowstar) Blessed Be!
 
          (Larne) Farewell Lord and Lady.  Depart our circle, but be always
          with us.
                  Blessed Be!
 
          (Jehana) Blessed Be!  So Mote it Be!
 
          (Gwynndon) Blessed Be!
 
          (Vkai) Blessed Be!
 
          (Ladyhawk)
          <Now turn in your mind's eye once again to the East>
          Farewell, Powers of the East
          We thank you for
          Your attendence
          and protection
          Peace ever between thee and we!
 
          <Face South>
          Farewell Powers of the South
          We thank you for your attendence
          and protection
          Peace ever between thee and we!
 
          <face West>

                                                                            2100

          Farewell Powers of the West
          We thank you for your attendence
          and protection
          Peace ever between thee and we!
 
          <face North>
          Farewell Powers of the North
          We thank you for your attendence
          and protection
          Peace ever between thee and we!
 
          <once more face East and mentally salute once again>
 
          The circle is open, but unbroken
          Merry meet and merry part
          and merry meet again!
 
          (Shadow Hawk) Merry Meet and Merry Part, and Merry Meet Again!
 
          (Ladyhawk) <The Rite is ended>
 
          (Shadow Hawk) (passing food)
 
          (Jehana) (Passing drink)
 
          (Larne) I'll have some of those cakes!



                                                                            2101

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          July 31, 1991
          10:30 EDT
 
          This file contain a transcript of the 1991 Lammas ritual held online
          in the
          CompuServe RELIGION forum Section 8.  The participants were:
 
          User  User ID        Name
          ----  -------------  -------------------
             1  72065,425      Cygnus
             2  72730,2603     gaius
             3  71600,621      Jehana
             4  73715,1552     Larne
             7  76304,3712     HAWK
             8  71640,3711     SilverHawk
            10  75325,1441     Shadow Hawk
            12  71510,73       Peggy
 
          This evenings ritual was designed and led by Shadow Hawk.
 
          *********************************************************************-
          *********************************************************************
            { } denotes an edit.
            Text in {} has been changed, moved or editied in some fashion AFTER
          the ritual was complete.
 
            ( ) denotes action.
            If you see (text) in parentheses, it indicates something you should
          do.
 
            " " denotes something to say verbally.
            If you see "text" in quotes, it is something for you to repeat.
 
            If you see text by itself, read and follow along, ok?
 
          *********************************************************************-
          *********************************************************************
           Ok, you all will need bread, charcoal, a cauldron/braiser of some
          kind...
           that you can ignite the charcoal in.
 
 
           Does everyone know what Lammas is all about?
 
           Ok, Lammas is a ritual dedicated to the Sun God, or the Corn God
           Or a variety of other Gods that are known as sacrificial gods
           called because the ancients believed that the sun at it's highest
          point (middle of summer) died, and that the essense went into the
          food to sustain life during the long cold winter ahead. This is the
          time of the Corn King, as was said, the first of the Harvest times
           when the first crops were brought in.
 
           ok, then, we begin...
 
             LAMMAS

                                                                            2102

 
          * (Visualize a cloud of incense falling across
            the world, cleansing and purifying, and saying,)
 
            "By the Spirits of Air and Fire I cleanse thee."
 
 
            (Visualize a rain of water and the strength of
            the Earth rising up and say,)
 
            "By the Creatures of Water and Earth I cleanse thee."
 
 
          * (Everyone visualize and connect with the south,
            the element of Fire.)
 
            Ye Guardians of the Watchtowers of the South,
            ye Powers of Fire; Spirits of Illumination and
            Desire, I do summon, stir, and call you up, to
            witness our rites and to guard the Circle.
 
 
            (Connect with the West and the spirit of Water, )
 
            Ye Guardians of the Watchtowers of the West,
            ye Powers of Water; Spirits of Death and
            Initiation, I do Summon, stir, and call upon
            you to Witness our Rites and to guard the
            Circle.
 
 
            (Connect with the North and the spirit of Earth,)
 
            Ye Guardians of the Watchtower of the North,
            ye Powers of Earth, Keepers of the Northern
            Portals, Spirits of Mountain and Plains, I do
            summon, stir, and call upon you to witness our
            Rites and to Guard the Circle.
 
 
            (Connect with the East and the spirit of Air, )
 
            Ye Guardians of the Watchtowers of the East,
            ye Powers of Air; Spirits of Clear Will and
            Knowledge, I do summon, stir, and call you up,
            to witness our rites and to guard the Circle.
 
 
            (Visualize the Earth Herself illuminated in
            a Circle of silver Light.  )
 

                                                                            2103

            The Circle is cast, we are between the
            worlds, beyond the boundaries of time, where
            Night and Day Birth and Death, Joy and Sorrow,
            meet as one.
 
 
          * Listen to the words of the Great Mother, she
            whom of old was also called among men Artemis,
            Astarte, Athena, Dione, Melusine, Aphrodite,
            Cerridwen, Dana, Arianrhod, Isis, Brid, and by
            many other names.
 
            Whenever you have need of any thing, once in
            the month, and better it be when the Moon is
            full, then shall ye assemble in some secret
            place and adore the spirit of Her, who is
            Queen of all witches.  There shall ye
            assemble, ye who are fain to learn all
            sorcery, yet have not won its deepest secrets,
            to these will She teach things that are yet
            unknown.  And ye shall be free from slavery,
            and as a sign that ye be really free, ye shall
            be naked in your rites, and ye shall dance,
            sing, feast, make music and love, all in Her
            praise.  For Her's is the secret door that
            opens upon the Land of Youth, and Her's is the
            cup of the wine of life, and the Cauldron of
            Cerridwen, which is the Holy Grail of
            Immortality.  She is the Gracious Goddess, who
            gives the gift of Joy unto the hearts of Man.
            Upon Earth, She gives knowledge of the spirit
            eternal, and beyond death, She gives peace,
            and freedom, and reunion with those who have
            gone before.  Nor does She demand sacrifice,
            for behold, She is the Mother of all living,
            and her Love is poured out upon the Earth.
            Hear ye the words of the Star Goddess, she in
            the dust of whose feet are the hosts of
            Heaven, and whose body encircles the
            Universe.
 
            She who is the beauty of the green Earth, and
            the white Moon among the stars, and the
            mystery of the waters, and the desire of the
            hearts of man, calls unto thy soul.  Arise,
            and come unto Her.  For She is the soul of
            Nature, who gives life to the universe.  From
            Her all things proceed, and unto Her all
            things must return, and before Her face,
            beloved of Gods and of men, let thine
            innermost divine self be enfolded in the
            rapture of the infinite.  Let Her worship be
            within the heart that rejoiceth, for behold,
            all act of love and pleasure are Her rituals.
            And therefore let there be beauty and

                                                                            2104

            strength, power and compassion, honor and
            humility, mirth and reverence within you.  And
            thou who thinkest to seek for Her, know thy
            seeking and yearning shall avail thee not,
            unless thou knowest the mystery, that if what
            thou seekest thou findest not within thee,
            then thou shalt never find it without thee.
            For behold, She has been with thee from the
            beginning, and She is that which is attained
            at the end of desire.
 
 
          * (Light charcoal and Take piece of bread in hand.  )
 
            now is the time to light your charcoal, and take the bread in hand.
 
 
            This is the time of Lugh, the Shining One, the
            Bright One, the Golden One, the Sacrificed
            One.  He was conceived in the depths of
            Winter, was Born in the Spring, Danced and
            Loved in the Summer, and now, He Dies in the
            Harvest so that we may Live through the long
            Winter's Night.
 
 
            Corn King, Sun King, Die and Be Reborn!
 
            (Feel the death in the bread, the grains that
            grew under the Sun, feeling the wind and the
            rain on their husks, the sything of the grain
            so that the bread may be made, the sacrifice
            of Life so that Life could live.  )
 
            (Feel the Life in the bread, that which has
            given up life, yet is filled with life, with
            the sustanence that it provides, contemplate
            hunger, and then the filling of that need.
            See enough bread to feed the world., for the
            God{dess} is not stingy, but looks after all
            Her Children.  )
 
            (Holding the Bread in your hand, offer it up
            for Blessings.  )
 
              "Oh Mighty Mother of us all, bringer of all
            fruitfulness, give us fruit and grain, flocks
            and herds, and children to the tribe, that we
            may mighty.  By the Rose of thy love, do thou
            descend upon the body of thy children."
 
            "Behold, the Holly King is dead, he who is
            also the Corn King.  He has embraced the Great
            Mother, and died of his love, so has it been,
            year by year, since time began.  But if the

                                                                            2105

            Holly King is dead, he who is the God of the
            Waning Year, all is dead; all that sleeps in
            Her womb of Earth would sleep forever.  What
            shall we do therefore, that the Holly King may
            live again?"
 
            "We Shall eat of the bread of Life.  Then
            shall sleep lead on to rebirth."
 
            (Tear off part of the Bread and offer it to the
            Flame.  As it ignites and smokes, see the
            spark of life that will be reborne in the womb
            of the Earth Mother in the Winter.)
 
            As the bread smokes, see life and death in the smoke, one lives on
          the
            other...
            and without both, we would not be.
 
            "Come back to us, Holly King, that the land may
            be fruitful."
 
                 I am the battle-waging spear;
                 I am a salmon in the pool;
                 I am a hill of poetry;
                 I am a ruthless boar;
                 I am a threatening noise of the sea;
                 I am a wave of the sea;
                 Who but I knows the secrets of the unhewn
                 dolmen?
 
 
            (Feel the Essense of the God, His Birth, His
            Life, and His Death, Gentle tongue, endless
            passion, strength of His arms, the Warmth of
            His Touch, and know that Thou art God as well.)
 
            (Eat the Bread, and feel the essense of the God
            on your tongue, and filling your body with
            strenth for the trials of the Harvest and
            Winter.)
 
 
          * {(Connect with the East and feel the Air dying
            down.)
 
            Ye Powers of the East, thanks be yours for
            attending our Rites, and ere ye depart to your
            Sacred realms, we bid you Hail and farewell.}
 
 
            (Connect with the North and feel the Earth
            sinking down)
 
            Ye Powers of the North, thanks be yours for

                                                                            2106

            attending our Rites, and ere ye depart to your
            Sacred realms, we bid you Hail and farewell.
 
 
            (Connect with the West and feel the ocean
            retreating.)
 
            Ye Powers of the West, thanks be yours for
            attending our Rites, and ere ye depart to your
            Sacred realms, we bid you Hail and farewell.
 
 
            (Connect with the South and feel the fire
            subsiding.)
 
            Ye Powers of the South, thanks be yours for
            attending our Rites, and ere ye depart to your
            Sacred realms, we bid you Hail and farewell.
 
 
            (Visualize the Circle expanding, beyond the
            earth and out into space, bringing health and
            good harvest throughout the world.)
 
            "The Circle is Open, but never Broken, Merry
            Meet, and Merry Part, and Merry Meet again!"
 
          *********************************************************************
          THIS IS THE END OF THE 1991 LAMMAS ONLINE RITUAL.
 
          Thanks to Shadow Hawk for leading us this evening and thank you all
          for
          attending (past or present) and I hope you will be able to join us in
          person
          for our next gathering.
 
          If you have any questions or comments, you can contact:
 
             75325,1441 - Shadow Hawk
             71600,621  - Jehana
             71640,3711 - SilverHawk
 
          On the CompuServe RELIGION forum in Section 8 (NewAge/Pagan/Occult).
 
          Peace and prosperity to you and yours.
 
          SilverHawk
 
             **/
              S

                                                                            2107

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          CompuServe On-Line Lammas Ritual, 1990

          << Shadow Hawk has asked us for our locations to aid in >> <<
          plotting the circle.                                 >>

          (8-4,Jehana) Danbury Conn
          (8-12,NC) New York
          (8-1,Ladyhawk) LA county, California
          (8-9,SilverHawk) Elk Grove Village, IL
          (8-11,Larne) New Haven, CT.
          (8-13,Dale) Long Island New York
          (8-16,Shadowstar) Houston, Texas
          (8-3,gnat) Chicagaw, Illinoise
          (8-7,Rilla) Grand Rapids, Michigan
          (8-5,Gwynndon) Baton Rouge, La
          (8-17,Caitlin) LeLeesburg, VA

          << An explanation of the ritual has been requested >>

          (8-8,SH) Lammas is the time where the fields are ready for
          harvesting, and it is too late to worry if you have done enough
          for the oncoming winter. It is a Corn God, (Lugh) oriented
          festival. It is a celibration and rememberance for the life that
          dies... so that life may live.

          << --------------------- STARTING ------------------->>

          (8-8,SH) beginning....
               As you sit, begin slow deep breaths...
               relax, center, feel the earth beneath your feet
               feel the life coursing in your veins
               feel the breath flowing in your lungs
               feel the feel of being alive
               savor that, be that, experience that aliveness,
               for winter is coming.

          (8-8,SH) We draw the Circle, beginning in the south.
               In your mind's eye, see the Circle of Fire as it stretches
               in an arc from Texas, upward, sweeping curve, to California.
               As the circle passes the West, the Fire becomes Water,
               and a line of liquid blue sweeps upward and across the
               country to the north, far North, into the home of Earth.
               The Circle of liquid Blue now becomes dark, dark as the
               fertile earth, and the arc proceeds to the East, to the home
               of Air, where the Circle becomes yellow.
               The Arc continues on to the South, to the home of Fire, and
               the Circle is Cast, We are in the place Between the Worlds,
               outside the Space of Time, where Life and Death have no
               meaning. We have come home.

          (8-8,SH) Shadowstar, from the South, will you please invoke the
               Watchtower of the South, as is your right?
               Ladyhawk, from the West, will you invoke the Watchtower of
               the West...
               when Shadowstar is finished?

                                                                            2108

          (8-16,Shadowstar) Hail, Watcher of the South, Power of Fire! Join
               us here this night and be welcome!

          (8-8,SH) Blessed BE

          (8-1,Ladyhawk) Hail, Watcher of the West, Lord of the oceans,
               rain and lakes...
               I bid you come, join us in this rite and lend your
               protection...
               Be welcome! Blessed Be!

          (8-8,SH) Blessed BE!

          (8-8,SH) Jehana, will you invoke the Watchtower of the North?

          (8-4,Jehana) Hail, Watcher of the North...
               Earth; the bones of the continents beneath our feet...
               Hail and welcome

          (8-8,SH) Caitlin, will you proceed?

          (8-17,Caitlin) Hail, great spirit and watcher of the East....
               spirit of Air, which nourishes all that lives....
               come now to our circle; cleanse us and help us to travel...
               freely in your world, aided by your force. Blessed be!

          (8-8,SH) Blessed Be!

          (8-8,SH) Hail Lady, Bright Mother, Dark Mother...
               We call to you, from your home in the Stars,
               From your home beneath our feet, your children call to you.
               Come, be with us, guide us tonight in your Rites.
               Hail Sun God, Hail Corn God, we call you you.
               From your Fiery Chariot, we bid you come...
               From the Fertile Fields, we bid you come...
               Be with us, guide us, in your Rite tonight.

               Now is the time of the death of the Sun God,
               as we walk into the dark of night.
               Breath deep of the light of the Golden One,
               Lugh, the Sun King, for the long nights are coming.
               Now is the time of the death of the Corn King,
               who dies as the fields are reaped.
               We stand in the time of waiting,
               for the fall of winter is upon us,
               and the ground shall lie lifeless
               under the hand of the Reaper.
               Look at the fields of your life.
               Have you sown well?
               Have you tended your fields with care?
               What do you fear?

          (8-8,SH) Now, take your candle, and light it.
               Now, take a piece of bread in your hand,
               a small piece, and hold it

                                                                            2109

               think about your fears that haunt you in the night...
               focus them into the bread,
               and chant the name of your fear into
               the piece of bread.
               when you have focused your fear into the bread,
               hold the charged bread to the flame,
               and chant your fear BEGONE!
               As the bread smokes and blackens, your fears are burned away
               all fears are burned away
               Take these fears and feed them to the Fire,
               free yourself from fear.
               Give your fears to the fire, and let them go,
               you do not need them.

          (8-8,SH) In this fire, may it pass from me,
               May it pass, May it pass,
               May it pass on the outflowing tide
               And burn with the red sun
               As the year dies
               And fade
               As everything fades,
               As everything passes,
               All fades away,
               As everything passes,
               All fades away.
               What do you hope to harvest?
               Think about your Harvest, what will you reap?

          (8-8,SH) take the rest of the bread, and hold it in your hand,
               Chant what you desire, what is your harvest,
               what are your hopes?

          (8-8,SH) In this night hope manifests
               May it come, may it come,
               May it come on rising tide,
               And grow by the red sun
               As the year dies
               And light fades
               As hope rises
               As hope soars
               As hope remains
               As hope soars
               As hope remains
               Hope is a Star, burning bright in the night

          (8-8,SH) Feel the hope
               charge the bread of Life
               tear the bread in half

          (8-8,SH) Behold the Corn King, eat of the Bread of Life,
               that dies to be reborn. Eat of the Bread of Life,
               that you might live through the long winter's Night.
               For it is written that Life must die so that Life can live.
               All is in the hands of the Mother,
               from Birth, until Death, and to Birth again.

                                                                            2110

               Farewell Golden One, Fairwell Corn King, Fairwell Sun King.
               You will be reborn through the Mother, Creatrix and
               Destructress. We shall await your return.
               Corn King, Life King, Death King,
               your death will bring us life.

          (8-8,SH) Hail Corn King Golden One,
               Waving Gently in the Sun,
               Brought to rest by scythe's sharp kiss
               Sleep in Her arms.

          (8-8,SH) Take of the Bread of Life, the Corn King, and eat,
               that you may live through the long nights ahead.
               Eat the Bread of Life, and remember,
               life dies so that Life lives.
               the bread that is left, offer to Her,
               so that Her creatures may live
               though the long nights ahead too.
               later tonight, place the bread outside
               with a prayer and your thanks
               for the gift of Life.
               Breath deep, feel the Life within
               Feel the veins throb with life
               Feel the bread of Life recharging your life force.
               Meditate on this,
               that Life comes from Death, and Death from Life.
               The cycle goes around, and we are a part of it,
               as surely as the Corn King himself.

          (8-8,SH) Caitlen, will you dismiss the Watchtower of the East
          please?

          (8-17,Caitlin) Blessed be, you spirits of the air;
               depart in the peace of the Lady....
               thank you for attending on our call.
               Stay with us as we pass through this earth.
                         Blessed be

          (8-8,SH) Blessed Be

          (8-8,SH) Jehana, will you dismiss the Watchtowers of the North,
          please?

          (8-4,Jehana) Blessed be, Creatures and Watchers of the North...
               Of the land beneath our feet....
                    Thank you for attending to our call, ....
                    Hail, and Farewell!!

          (8-8,SH) Blessed Be

          (8-8,SH) Ladyhawk, will you dismiss the Watchtower of the West?

          (8-1,Ladyhawk) Hail Watchers of the West, Lords of Water...
                         Thank you for attending our call,

                                                                            2111

                         Hail and Farewell!!

          (8-8,SH) Blessed Be

          (8-8,SH) Shadowstar, will you dismiss the Watchtower of the
          South, please?

          (8-16,Shadowstar) Hail Watcher of the South, Power of Fire!
               Our thanks for attending our call.
                         Hail and Farewell!!

          (8-8,SH) Blessed Be

          (8-8,SH) Hail Lady Faire,
               thank you for attending our Rite tonight...
               for the Blessings you have given us, the gift of Life.
               Hail Sun King, Corn King
               for the gift that you have given us...
               the gift of Life.
               Lady and Lord, we thank you for your attendance
               to this your Rite...
               And may we walk with the knowledge of you in our thoughts...
               and the Love of you in our hearts.
               Farewell Lady, Farewell Lord, and Thank you.
               Blessed Be

          (8-8,SH) Now see the Circle around us sinking down,
               down into the Earth...
               Carrying Life itself into the ground,
               fertilizing and charging the Earth for the coming night.
               Gradually, the Circle disappears from sight,
               slowly dissolving, starting in the East,
               moving back, retracing it's path to the north,
               and from there to the west.
               From the west back to the South, ending
               at the beginning.
               And we are returned to this world.
               The Circle is open, but never broken

          (8-8,SH) Merry Meet, and Merry Part
                And Merry Meet again!

          << This marks the end of tonight's Rite. The Rite is over but >>
          << the revelry has just begun !!                            >>

                                                                            2112

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          CompuServe on-line Imbolc Ritual, 1993
 
          (8-8,Jehana) You are sitting in your room, the computer before
          you...
               You feel your own power and energy building, growing...
               A pale blue light surrounds you...
               It expands out and away from you, forming into blue flame...
               Growing, growing, reaching ever outwards...
               Boston...
               Boston blue flame ... energy grid... moving outward...
               Connecticut... Shelton....
               Brookfield...
               blue flame.... energy grid.. moving outward...
               New York City....
               blue flame, speeding southwards...
               Jersey City....
               Blue flame , spreading southwards...
               Baton Rouge...
               Westwards....
               Northwards...
               Blue flame, energy, powergrid, connecting...
               Detroit....
               Blue flame, racing back towards east...
               Connecting Boston.
               The Circle is Cast...
               The Circle is fluid; those who seek to gate in late may
               well expand this circle.
               The Circle Is Cast.
 
          (8-18,Tapestry) Guardians of the East. We welcome you.
               Your breath of fresh air.
               Your spring breezes.
               Your new beginnings;
               and their promise of infinite potential.
               Be here now!
               Guardians of the South.  We welcome you.
               That spark of life that smolders within
               the slumbering seed and the pregnant ewe
               and the forsythia buds.
               Your promise of Summer's heat.
               The urgency of love's passion.
               Be here now!
               Guardians of the West.  We welcome you.
               The melting ice, dripping from the eaves.
               The spring rain that mistily drapes us with love.
               The healing sound of water burbling from a spring.
               Be here Now!
               Guardians of the North.  We welcome you.
               The rocks beneath the winter snow.
               The roots of trees seeking earth's warmth downward.
               The swell of the hills, the thrust of the great mountains,
               The tracks of the wolf in the new-fallen snow.
               Be here now!
 
          (8-8,Jehana) We call upon Brighid, patron Goddess of

                                                                            2113

               the Fires of the Forge;
               the Fires of Inspiration.
               We call upon Brighid, patron Goddess of
               the waters that give life
               Giving life, transforming seeds
               buried deep below the frost
               into the amazing gift of Growth and Possibility and
               Potential.
               We call upon Brighid and become like
               the Sword, forged by fire, and tempered by water.
               Hail, and Greetings!

               (Here, any and all are welcome to mention their own
               personal invocations) <ga>
 
          (8-13,Babs) Hail Lady of the Forge.
 
          (8-22,Lynne) I call white and golden light to the Earth for her
               healing
               I ask Bridget to send a blessing onto the Earth
 
          (8-13,Babs) Make it so.
 
          (8-18,Tapestry) Hold a seed in your hand.  Project yourself
               beyond the hard seed covering.
               To the soft kernel inside.
               At one end of the kernel is a tiny, sharp point.
               The kernel can split in half and the sharp point
               becomes a tiny germinal plant.
               Imagine the seed planted in the soft soil of the garden.
               The snow covering the ground insulates the seed from
               the cold winter winds as it sleeps.
               The tiny germ feels the gentle warming of the sun and
               the moisture of the melting snow as it slowly wakens.
               This wakening of the tiny, hidden embryo of the plant is
               Imbolc - the first stirrings of Spring.  The time when
               the tiny seedling thrusts roots into the soil, and prepares
               leaves to capture the sun's future nourishment and warmth.
               When the ground is soft, the snow gone, and the sun smiling
               upon the land it will be ready.
               Imbolc is the time when the pregnant mares develop bulging
               udders for their foals, and about two weeks before they
               deliver, the oozing colostrum dries into a waxy covering
               on the teats.  When this happens, the farmer knows that
               her time is near.  Spring will arrive soon, and both
               the mare and the farmer will be ready.
               This is Imb-olc.  The name comes from the "Oim" (ewe's) -
               "olc" (milk).  The ewe's udder, like the mare's,
               swells and prepares for the birth of twin lambs - usually
               in late February or early March.  This sign was very
               important for herdsmen in the north because ewes
               usually look for a secluded place to give birth, and
               if her time was near with a bitter cold snap or late
               winter storm brewing, the results could be disastrous.
               This is also a day one-third through the Celtic Lunar

                                                                            2114

               Month of Luis; the Rowan tree.  The celebration of
               Brighid's (Breed) Day, or Candlemas, one of the 4 Great
               Fire Festivals of the Celtic Year.  The others are:
               Beltane, Lammas, and Samhain.  For each, a balefire,
               bonefire, or candle was lit to mark the spiritual
               beginning of the season.  It was seen as the rebirth
               of spirit, the spiralling out again from darkness.
               Let us go to sleep tonight thinking about these new
               beginnings.  These new births, and the beginning of
               our new selves.  To concentrate on our own beginnings
               within the womb of the Mother.  How we begin anew with
               the understanding, compassion, and love conceived within
               her fertility.
               Let us concentrate on maintaining a groundedness within
               Her.  Concentrate on learning to focus ourselves to the
               tasks at hand and complete them with the calmness of
               knowing that She guides our every move and thought.
               In so doing, we will become more caring and competent,
               loving and assured.
 
          (8-8,Jehana) (Pause to reflect and meditate on this)
               Thank you, Brighid.
               We accept Your gifts and Your blessings.
               Hail and Farewell !
 
          (8-8,Jehana) Guardians of the East, we thank you.
               For your breath of fresh air,
               for your spring breezes,
               for the new beginnings you bring us,
               we thank you!
               Hail and Farewell!
               Guardians of the South, we thank you.
               Reminding us of the spark of life that smolders within
               the slumbering seed, the pregnant ewe, the forsythia buds.
               For your promise of Summer's heat,
               for the urgency of love's passion,
               we thank you!
               Hail and Farewell!
               Guardians of the West, we thank you.
               The melting ice, dripping from the eaves.
               The spring rain that drapes us with love.
               For the healing sound of water burbling from a spring,
               we thank you!
               Hail and Farewell!
               Guardians of the North, we thank you.
               For the rocks beneath the winter snow.
               For the roots of trees seeking earth's warmth downward;
               the swell of the hills, the thrust of the great mountains,
               The tracks of the wolf in the new-fallen snow.
               we thank you!
               Hail and Farewell!

                                                                            2115

 
          (8-8,Jehana) The energy that surrounds us, contains us;
               the blue flame...
               See it...
               Visualize the blue flames that surround this our Circle
               See them flame brightly.
               And now, widdershins, the blue flame starts to fade.
               Fire seal the Circle round,
               Let it fade beneath the ground
               Let all things be as they were
               Since the Beginning of Time.
 

                                                                            2116

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                                     Full Moon Ritual April 1993

          (1-2,High Priestess) Children of the Lady, Gather you around this
          night,
          (1-2,High Priestess) For as in days of olde, we are commanded to
          reverence Her,
          (1-2,High Priestess) She who is the Life of Life, the Love of Love and
          the Kiss
          (1-2,High Priestess) of Passion.

          (1-2,High Priestess) Children of the Lady, Gather you around this
          night,
          (1-2,High Priestess) For as in days of olde, we are commanded to come
          before
          (1-2,High Priestess) Her, She who is the Queen of Heaven and the Queen
          of Hel,
          (1-2,High Priestess) and she who is the Queen of Everwhen.

          (1-2,High Priestess) Tonight is the night, the magical night, when the
          Powers
          (1-2,High Priestess) once more walk the Land.  Children of the Lady,
          come forth,
          (1-2,High Priestess) Gather you around as is your right.

          (1-2,High Priestess) I call upon you spirits of the Earth, spirits of
          Air,
          (1-2,High Priestess) spirits of Fire, and spirits of Water.  COME,
          Gather you
          (1-2,High Priestess) around this night.  For as in days of olde, We
          call you to
          (1-2,High Priestess) come and worship Her, She who is Queen of all
          that is, was
          (1-2,High Priestess) and will be.
          (1-2,High Priest) I walk the circle Round and Round, I
          (1-2,High Priest) cast the Circle on the Ground.  I
          (1-2,High Priest) walk the Circle round and round, I
          (1-2,High Priest) cast the Circle on the ground.
          (1-2,High Priest) Willow, will you call the directions, beginning in
          the
          (1-2,High Priest) North?
          ---lost transmission for North, East---
          (1-3,Willow) Spirits of the South, the (creatures lost)
          (1-3,Willow) bring your flame of life and love to your children to
          dance in
           until the Winter rules again. Be with us now.
          (1-3,Willow) Spirits of the West, the dolphin, the dragonfly,
          (1-3,Willow) bring us your peace and healing love.
          (1-3,Willow) Let the warm waters wash us clean and purify  us in this
          sacred
           rite.
          (1-3,Willow) Let the waters of the mother be with us now.So mote it
          be.
          (1-2,High Priest) So mote it be!
          (1-2,High Priest) We are in the place that is not a Place, in a time
          that

                                                                            2117

          (1-2,High Priest) is not a Time, and in a space that is not a Space.
          Let
          (1-2,High Priest) none disturb that which the Gods have decreed.
          (1-2,High Priestess) This is the time of the Full Moon, the high tide
          of
          (1-2,High Priestess) power.  As we are bid to assemble, at least once
          in the
          (1-2,High Priestess) month to seek Her blessings, so we are here
          tonight.
          (1-2,High Priest) Maiden, Mother, Crone as One, Triple Faced Goddess,
          we
          (1-2,High Priest) call upon you.  Your Children have come as in the
          olde
          (1-2,High Priest) days, with joy in our eyes and Love in our hearts.
          We
          (1-2,High Priest) walk the old paths, we sing the old songs, we chant
          the
          (1-2,High Priest) old chants and we call the old calls.
          (1-2,High Priest) Goddess of the Spring, we call upon you, Queen of
          the
          (1-2,High Priest) great woods, Diana, we open our hearts to you.
          (1-2,High Priestess) Child of Vine and Child of field, we call upon
          you,
          (1-2,High Priestess) Dionysus,  Shining One, Mother's Son, Lover in
          the
          (1-2,High Priestess) Fields, we open our hearts to you.
          (1-2,Diana) Children of the Night, Thrice blessed are you who walk
          (1-2,Diana) My Path, for Mine is the Path of New Beginnings.  None
          (1-2,Diana) shall wither and grow stagnant who pulls on the Bow of
          (1-2,Diana) Life, and launches themselves into the Stars upon my
          (1-2,Diana) Arrow.
          (1-2,Dionysus) Children of the Day, Thrice blessed are you who walk My
          (1-2,Dionysus) Path, for Mine is the Path of New Beginnings.  None
          (1-2,Dionysus) shall Die who knows the secret of my seed.
          (1-2,Diana) Listen to me, Oh my Children, and walk with me in the
          (1-2,Diana) Woods.
          (1-2,Diana) Around you I weave my spell and might.  The trees grow
          (1-2,Diana) thicker and strong.  Off in the distance you hear the
          (1-2,Diana) sound of a large animal crashing through the brush, and
          (1-2,Diana) close you hear the chirping of birds.  The gentle hum
          (1-2,Diana) of sacred bees about their labor of collecting pollen
          (1-2,Diana) for Me, for I am their Queen too.
          (1-2,Diana) The Wind swirls around us, and the scent of life fills
          (1-2,Diana) the air.  Tangy pine, sharp ceder, far off apple trees
          (1-2,Diana) all cast their call upon the air.
          (1-2,Diana) The sound in the brush gets closer and closer, till a
          (1-2,Diana) great Stag bursts forth from the brush.  Head thrown
          (1-2,Diana) back he bellows his cry.  Then with a twist he is off,
          (1-2,Diana) quicker than the thunder rolling down from the hills,
          (1-2,Diana) he speeds.  But, I am faster.
          (1-2,Diana) Bow twangs, arrow flies, and with the muted sound of an
          (1-2,Diana) earthquake, he dies.
          (1-2,Diana) Look at me, my Children.  I am the Goddess of
          (1-2,Diana) Swiftness, with a look I can bring death.  And bending
          (1-2,Diana) down, I touch the Stag, and with a start he bounds

                                                                            2118

          (1-2,Diana) away.  I am the Goddess of Swiftness, with a touch I
          (1-2,Diana) can bring life.  I am Life Eternal, and I am Death
          (1-2,Diana) Eternal.
          (1-2,Dionysus) Her hand is the Blade, her Eye the Arrow, Her touch the
          (1-2,Dionysus) Kiss of Life and Death.  And I love her.
          (1-2,Dionysus) Mine is the secret of the Cycle, the Secret of the
          (1-2,Dionysus) Doorway betwixt Life and Death is Mine.
          (1-2,Dionysus) Behold, I give you this seed.  In this seed is the
          (1-2,Dionysus) coming Year.  Charge it well with your wishes tonight,
          (1-2,Dionysus) that Her Blessings will grow with you through the year.
          (1-2,Dionysus) I am the Seed of New Beginnings, and Her's is the Water
          (1-2,Dionysus) of Life.
          (1-2,Diana) Children of the Night, bring forth your Seed, that I
          (1-2,Diana) may touch them and bring you the gifts that are mine to
          (1-2,Diana) share.
          (1-2,High Priestess) (everyone plant at least one desire in their
          Virtual
          (1-2,High Priestess) Seed and hold it in your hands.  Visualize a
          white
          (1-2,High Priestess) light coming from the Center of the Circle and
          all the
          (1-2,High Priestess) seeds take on it's light.)
          (1-2,Shadow Hawk) I place within my seed the desire for finances to
          meet my
           needs.
          (1-2,Shadow Hawk) I placw within my seed the desire for good fortune
          for my
           children,
          (1-2,Shadow Hawk) both natural and stepchild.
          (1-2,Shadow Hawk) Willow, do you have a desire?
          (1-10,Dave) merry meet everyone!
          (1-2,Shadow Hawk) Merry Meet Dave, Take a seed from the hand of the
          God,
           and...
          (1-2,Shadow Hawk) place your desire for the coming year in it.
          (1-2,Shadow Hawk) Many Blue Sparks, please do the same within the
          Circle
          (1-10,Dave) Aye, that I will do...
          (1-3,Willow) I place within my seed the desire to fill our new home
          with
           love and the promise of a marriage filled with beauty and wonder.
          (1-2,Shadow Hawk) So mote it be Willow!
          (1-3,Willow) So mote it be!
          (1-2,Shadow Hawk) many Blue Sparks?
          (1-1,Many Blue Sparks) I place within my seed the desire for a path
          that
           leads from darkness.
          (1-2,Shadow Hawk) So mote it be!
          (1-1,Many Blue Sparks) So mote it be!
          (1-2,Shadow Hawk) Then we continue
          (1-2,Shadow Hawk) OP/name High Priestess
          (1-2,High Priestess) (everyone chant verbally with me while holding
          their
           seed)
          (1-2,High Priestess) (all chant with me verbally)

                                                                            2119

          (1-2,High Priestess) Eko, Eko, Azarak,
          (1-2,High Priestess) Eko, Eko, Zomelak,
          (1-2,High Priestess) Eko, Eko, Cernunnos,
          (1-2,High Priestess) Eko, Eko, Aradia!
          (1-2,High Priestess) Eko, Eko, Azarak,
          (1-2,High Priestess) Eko, Eko, Zomelak,
          (1-2,High Priestess) Eko, Eko, Cernunnos,
          (1-2,High Priestess) Eko, Eko, Aradia!
          (1-2,High Priestess) Eko, Eko, Azarak,
          (1-2,High Priestess) Eko, Eko, Zomelak,
          (1-2,High Priestess) Eko, Eko, Cernunnos,
          (1-2,High Priestess) Eko, Eko, Aradia!
          (1-2,High Priestess) Darksome Night and shining Moon,
          (1-2,High Priestess) East, then South, then West, then North,
          (1-2,High Priestess) Hearken to the Witch's Run,
          (1-2,High Priestess) Here we come to call thee forth!
          (1-2,High Priestess) Earth and water, air and fire,
          (1-2,High Priestess) Wand and pentacle and sword,
          (1-2,High Priestess) Work ye unto our desire,
          (1-2,High Priestess) Hearken ye unto our work!
          (1-2,High Priestess) Cords and censer, scourge and knife,
          (1-2,High Priestess) Powers of the witch's blade,
          (1-2,High Priestess) Waken all ye unto life,
          (1-2,High Priestess) Come ye as the charm is made!
          (1-2,High Priestess) Queen of heaven, Queen of Hel,
          (1-2,High Priestess) Horned Hunter of the night,
          (1-2,High Priestess) Lend your power unto the spell,
          (1-2,High Priestess) And work our will by magic rite!
          (1-2,High Priestess) In the earth and air and sea,
          (1-2,High Priestess) By the light of Moon or Sun,
          (1-2,High Priestess) As we do will, so mote it be.
          (1-2,High Priestess) Chant the spell and be it done!
          (1-2,High Priestess) Eko, Eko, Azarak,
          (1-2,High Priestess) Eko, Eko, Zomelak,
          (1-2,High Priestess) Eko, Eko, Cernunnos,
          (1-2,High Priestess) Eko, Eko, Aradia!
          (1-2,High Priestess) Eko, Eko, Azarak,
          (1-2,High Priestess) Eko, Eko, Zomelak,
          (1-2,High Priestess) Eko, Eko, Cernunnos,
          (1-2,High Priestess) Eko, Eko, Aradia!
          (1-2,High Priestess) Eko, Eko, Azarak,
          (1-2,High Priestess) Eko, Eko, Zomelak,
          (1-2,High Priestess) Eko, Eko, Cernunnos,
          (1-2,High Priestess) Eko, Eko, Aradia!
          (1-2,High Priestess) so mote it be!
          (1-2,Diana) Now Children, Take your seed and plant it in my Forest,
          (1-2,Diana) that it will grow strong throughout the year.
          (1-2,Diana) Dionysus, Come to Me, for it is time.  Take up your
          (1-2,Diana) lance and Fill my Grail.  I, your Queen, command it.
          (1-2,Diana) As the Lance is to the God
          (1-2,Diana) So the Chalice is to the Goddess
          (1-2,Diana) And when the Two are One
          (1-2,Diana) The Greatest Magic is begun.
          (1-2,Dionysus) Brothers and Sisters, come, for now it is time to drink
          (1-2,Dionysus) and eat.

                                                                            2120

          (1-2,Dionysus) (passing wine and cakes)
          (1-2,Shadow Hawk) Drink from your chalice and eat of your bread,
          (1-2,Shadow Hawk) saving some for offering after the ritual to the
          Lady.
          (1-2,Shadow Hawk) This is the place where we sit and relax in the
          presense
           of the Gods....
          (1-2,Shadow Hawk) Welcome to the first Full Moon of Spring!
          (1-3,Willow) Blessed be, friends!
          (1-1,Many Blue Sparks) Blessed be!
          (1-2,Shadow Hawk) Blessed Be Willow, (toasting Willow's new home and
          honey)
          (1-10,Dave) Blessed Be, everyone!
          (1-3,Willow) I would like to, while in this sacred space,
          (1-3,Willow) thank the divine intervention of Aphrodite!
          (1-3,Willow) She introduced Craig and I
          (1-2,Shadow Hawk) Willow, do you know her verse in that great pagan
          classic,
          (1-2,Shadow Hawk) Gimme that Old Time Religion?
          (1-3,Willow) and, thankfully, my life will never be the same! (toast
          to
            Aprodite!)
          (1-2,Shadow Hawk) (raising chalice to Aphrodite)
          (1-3,Willow) Can you hum a few bars?
          (1-2,Shadow Hawk) Hmmmmmmmmmm....
          (1-2,Shadow Hawk) We will worship Aphrodite,
          (1-2,Shadow Hawk) Tho she seems a little flighty
          (1-3,Willow) oh, no
          (1-2,Shadow Hawk) Coming naked in her Nightie,
          (1-2,Shadow Hawk) And that's Good enough for me!  (grin)
          (1-3,Willow) Oh, Gods!
          (1-2,Shadow Hawk) Yes Goddess?
          (1-1,Many Blue Sparks) Hee!
          (1-10,Dave) Tiss a nice ryme there shadow Hawk.
          (1-2,Shadow Hawk) (pouring more Wine for everyone)
          (1-2,Shadow Hawk) Dave, there are about 200 or so verses...
          (1-3,Willow) Hey, this may be a Spring ritual, but I'm engaged!
          (1-2,Shadow Hawk) my favorite is the one that goes...
          (1-2,Shadow Hawk) We will worship like the Druids
          (1-2,Shadow Hawk) Drinking strange fermented fluids
          (1-2,Shadow Hawk) Running Naked through the woods
          (1-2,Shadow Hawk) and that's good enough for me!
          (1-2,Shadow Hawk) (Gimme that old time religion....)  (g)
          (1-3,Willow) MY favorite goes...
          (1-2,Shadow Hawk) Willow, engaged in what?
          (1-3,Willow) Here's to the god of discord,
          (1-3,Willow) while this may not rhyme
          (1-10,Dave) Don't worry Willow, so are we (my Lady and I that is)!
          (1-3,Willow) or even make any sense,
          (1-3,Willow) it's good enough for me1
          (1-2,Shadow Hawk) heh heh heh
          (1-1,Many Blue Sparks) :)
          (1-3,Willow) Right now?!?
          (1-10,Dave) now what?
          (1-2,Shadow Hawk) Of course!  (g)

                                                                            2121

          (1-2,Shadow Hawk) Hmmm....
          (1-2,Shadow Hawk) We will worship mighty Thor,
          (1-2,Shadow Hawk) Tho he leaves the maidens sore
          (1-2,Shadow Hawk) They keep coming back for more,
          (1-3,Willow) not agin...
          (1-2,Shadow Hawk) and that's good enough for me!
          (1-2,Shadow Hawk) Not again?  That brings us to....
          (1-2,Shadow Hawk) Oh the Christians are a hummin,
          (1-2,Shadow Hawk) cause they say their God's a comming
          (1-2,Shadow Hawk) Our God Came and keeps on Commin
          (1-2,Shadow Hawk) And that's good enough for me!
          (1-1,Many Blue Sparks) <ROFL>
          (1-2,Shadow Hawk) (gotta love them Spring Fertility rituals!  (g)
          (1-10,Dave) Everyone, sorry for the tardiness, but will rejoin at
          another
           time...
          (1-2,Shadow Hawk) Blessed Be Dave  (cutting a doorway out)
          (1-10,Dave) b.b.
          (1-1,Many Blue Sparks) BB, D!
          (1-2,Shadow Hawk) Ok, guess it is time to wrap it up.
          (1-2,Shadow Hawk) (standing up in V.R. Circle
          (1-3,Willow) Before wewe're all drunk with Dionysis' wine, we should
          wrap.
          (1-1,Many Blue Sparks) Rap, nah I only chanted.
          (1-2,Diana) Children of the Night, it is time to return to your
          (1-2,Diana) world.  Blessed be thy Feet that have brought you on
          (1-2,Diana) this path.  Blessed be thy knees that have kneeled at
          (1-2,Diana) the Sacred Altar.  Blessed be thy Belly, without which
          (1-2,Diana) thy kind would not be.  Blessed be thy Breast, formed
          (1-2,Diana) in Strength and Beauty.  Blessed be thy Mouth, that
          (1-2,Diana) shall speak the Sacred words of Love.
          (1-2,High Priest) Great Goddess, Huntress of the Night, we thank you
          for
          (1-2,High Priest) your works here tonight.  Go if you must, Stay if
          you
          (1-2,High Priest) will, for we are your adoring Children.
          (1-2,High Priestess) Great Dionysus, thank you for your laughter and
          light
          (1-2,High Priestess) tonight.  Blessed be thy Seed, which shall grow
          over
          (1-2,High Priestess) the coming year and clothe the face of the Mother
          in
          (1-2,High Priestess) Life.  Go if you must, Stay if you will, for we
          are
          (1-2,High Priestess) your brothers and sisters.
          (1-2,High Priestess) Willow, will you dismiss the directions, starting
          in
            the West?
          (1-3,Willow) Spirits of the west, we thank you for your help
          (1-3,Willow) and attendence here tonight.
          (1-3,Willow) Return to the waters of the Mother.
          (1-3,Willow) Stay if you will, go if you must. We thank you.
          (1-3,Willow) Spirits of the South, we thank you for your help and
          attendence
           her tonight.

                                                                            2122

          (1-3,Willow) Return to the fires of creation.
          (1-3,Willow) Stay if you will, go if you must. We thank you.
          (1-3,Willow) Spirits of the East, we thank you for your help and
          attendence
           here tonight.
          (1-3,Willow) Return to the warm breezes of new beginnings.
          (1-3,Willow) Stay if you will, go if you must. We thank you
          (1-3,Willow) Spirits of the North, we thank you for your help and
          attendenct
           here tonight.
          (1-3,Willow) Return to the cool caves of the Earth.
          (1-3,Willow) Stay if you will, go if you must, We thank you.
          (1-3,Willow) So mote it be.
          (1-2,High Priestess) SO mote it be!
          (1-2,High Priest) I move to the North, and walking widdershins, the
          Circle
           of Fire subsides
          (1-2,High Priest) behind me.
          (1-2,High Priest) Down down into the ground, never more to be found...
          (1-2,High Priest) down down into the ground, out to the edge of the
           covenspace.
          (1-2,High Priest) Returning to the north, I face the Circle...
          (1-2,High Priest) The Circle is Open, but Unbroken, Merry Meet, Merry
          Part,
           and Merry Meet again!
          (1-2,High Priest) Blessed Be!
          (1-3,Willow) Blessed Be!
          (1-1,Many Blue Sparks) Blessed Be!
          (1-2,Shadow Hawk) Blessed Be Willow and Many Blue Sparks!

                                                                            2123

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          CompuServe Full Moon Ritual Aug 1992
          HPS- Jehana
          HP - Shadow Hawk

          (1-8,Shadow Hawk) Lady Jehana, wilt thou call the sacred rite to
               order?
          (1-5,Jehana) Lord Shadow Hawk, we are ready to begin.

          (1-8,Shadow Hawk) All, please take a moment to draw some deep
               breaths...
          (1-5,Jehana) I assume all have their glass of beverage, and piece
               of bread/crackers.
               Take a moment to relax, using regular, patterned breaths...
               Feel all parts of your body, from toes to head, gradually
               relax...
               a blue glowing field surrounds you...
               the blue glowing field slowly grows to surround your
               room...
               the blue glowing field slowly grows to encompass the
               town/city you live in...
               the blue glowing field slowly grows to encompase the
               landscape...
               the blue glowing field slowly grows to encompass North
               America...
               and each of you connect in with the fields of all the
               others...
               the blue glowing fields of all the others here within
               Circle...
               Feel its energies spinning from East...
               to South...
               to West...
               to North...
               and re-connecting with East again.

          (1-8,Shadow Hawk) in your minds, please face the East....
               Robin's egg blue, pure and clean
               Hail, oh denizens of the East!
               Of Air; of incense smoke
               Winged Ones, riding the wind
               Join us, if you will
               Sharp discernment
               Tool of our Mind..
               Hail; and Welcome!

          (1-5,Jehana) In your minds, please face the South...
               Fire-bright red, rich with power
               Hail, oh denizens of the South!
               Of Fire; of flickering matches;
               of salamanders that rage and burn and sear
               Join us, if you will
               Passion and Will
               Tools of our hand...
               Hail; and Welcome!

          (1-8,Shadow Hawk) In your minds, please turn and face the West...

                                                                            2124

               Aquamarine Green, bursting with power
               Hail, oh denizens of the West!
               of Water; of Cauldron deep;
               Of Undines that ride the waves
               Join us, if you will
               Emotions and feelings
               Tools of our Heart..
               Hail; and Welcome!

          (1-5,Jehana) In your minds, please turn and face the North...
               Dirt brown, rich with humus
               Hail, oh denizens of the North!
               of earth; of rock and leaf and root;
               of gnomes that burrow industriously below
               Join us, if you will
               Centered and firm
               Heart of our roots...
               Hail; and Welcome!

          (1-8,Shadow Hawk) Blessed Goddess, Queen of Heaven and Earth,
               You with the Stars in your eyes, and love in your heart...
               Descend to this our Circle on your Night of Power.

          (1-5,Jehana) I am the Lady of the starry heavens
               I am she who is the Mother of all living things
               I have worked the landscape into mountains
               lay the waters into their ocean beds,
               and set the winds in their course.
               Every snowflake, every speck of soil or sand
               Bears my imprint.
               My countenance appears in the faintest flicker,
               and the largest star;
               The Universe is My handiwork.
               I am She who consoles the sorrowful,
               and I am She who tends to the sick.
               I bring solace to those in life,
               and peace and understanding in death.
               I am the changing Goddess --
               Maiden, Mother, and Crone --
               The Hag hidden deep within...
               I have been to the Underworld,
               and I have Returned.
               Let there be beauty and strength,
               Power and compassion,
               Honor and humility,
               Mirth and reverence within you.
               And you who seek to know Me,
               To feel My spirit
               Come before Me with a sincere heart,
               burn incense upon my altar
               Listen and be still:
               Know that your seeking and your yearning
               will avail you not,
               Unless you know the Mystery:
               For if that which you seek,

                                                                            2125

               you find not within yourself,
               You will never find it without.
               For Behold:
               I have been with you from the beginning,
               and I am that which is attained at the end of
               desire.

          (1-8,Shadow Hawk) Blessed Be!

          (1-8,Shadow Hawk) By the Flame that burneth bright O' Horned One!
               We call thy name into the night, O' Ancient One!
               Thee we invoke, by the moon-lit sea,
               by the standing stone and the twisted tree.
               Thee we invoke, where gather thine own,
               by the nameless shrine forgotten and alone.
               Come where the round of the dance is Trod.
               Horn and Hoof of the Goatfoot God!
               By moon-lit meadows on dusky hill,
               when the haunted wood is hushed and still.
               Come to the charm of the chanted prayer.
               As the moon bewitches the midnight air,
               evoke thy powers, that potent bide.
               In shining stream and the secret tide,
               in fiery flame by starlight pale,
               in Shadowy host that rides the gale,
               and by the fern-brakes fairy-haunted
               of forest wild and woods enchanted.
               Come!  O' Come!
               To the heart-beat's drum!
               When the broad white moon is climbing slow.
               Through the stars to the heaven's height.
               We hear thy hoofs on the wind of night!
               As black tree-branches shake and sigh,
               By Joy and terror we know thee nigh,
               We speak the spell thy power unlocks,
               At Solstice, Sabbat, and Equinox.
               Word of Virtue the veil to rend,
               From Primal Dawn to the wide World's end,
               Since time began, the blessings of Pan
               Blessed be in strength and love,
               Blessed be, wher'ere we rove,
               Vision fade not from our eyes
               Of the Pagan Paradise.
               Past the gates of Death and Birth,
               Our inheritance of Earth.
               From our soul the song of Spring
               Fade not in our wandering, Our life is one,
               By blackest night or the noonday Sun.
               Eldest of Gods on thee we call,
               Blessing be on thy Creatures all.
               I call upon thee, O' Ancient Horned One Who art the
               Comforter and the Consoler of Men I call upon thee, O' Great
               God of the Witches.
               Ruler of the Sabbat, Lord of the Wild Woods, I call upon
               thee in the Name of your Lady, Come out of the North upon

                                                                            2126

               the back of the Winds.
               And join the Lady Cerridwin at this Holy Sabbat/Esbat.
               I call thee by thy most ancient name Cernunnos.

          (1-5,Jehana) This is Fullmoon August...
               This is the season of Abundance...
               and out of Wisdom in accessing that Abundance...
               Knowing the difference between what we Want...
               And what we Need...
               Bearing this in mind..
               each of us will have a chance...
               to mention something or several somethings we need...
               Please feel free to speak...

          (1-6,Al) I ask that I learn patience, to accept others for what
               they are and to hear their thoughts and learn their wisdom.

          (1-5,Jehana) I ask for continued self-growth and self-acceptance

          (1-1,Helen) I ask for freedom from fear of abundance.

          (1-5,Jehana) I ask for a cure for AIDS, and for ongoing
               treatments for those who are in need.
               I ask for an understanding of environmental issues which
               face this planet.

          (1-5,Jehana) Hold the image of the things, concepts, ...
               and ideas you need; .... and that
               your friends in Circle need...
               Feel the energy grow and flow...
               feel the power flow  and grow...
               feel yourselvs enveloped by a tree...
               by a hazel tree...
               Turn towards the Lord and Lady...
               and ask...
               in Perfect Love and in Perfect trust we stand before
               Thee...
               Feel the energy and Power grow...
               each root and trunk and limb...
               of that hazel tree...
               Raise your hands, gradually...
               with the energy...
               Prepare to send...
               One...
               Two...
               THREE!!!!
               And, note, what you send out returns to you.

          (1-5,Jehana) Now...
               Visualize before you an onion fresh from the harvest...
               Visualize your athame slicing it horizontally...
               See before you the white disc of the Full Moon...

          (1-8,Shadow Hawk) Visualize before you a second onion fresh from
               the harvest...

                                                                            2127

               Visualize your knife slicing it vertically...
               See before you the East and West facing crescents of the
               Waxing and Waning Moon.

          (1-5,Jehana) Now, take your glass of chosen beverage:
               (for blessing of that beverage)...
               In balance we stand

          (1-8,Shadow Hawk) Night and Light

          (1-5,Jehana) In balance we stand

          (1-8,Shadow Hawk) Chalice and Blade

          (1-5,Jehana) In balance we stand

          (1-8,Shadow Hawk) Cerridwyn and Herne

          (1-5,Jehana) Drink ye of the Waters of Darkness

          (1-8,Shadow Hawk) Drink ye the Waters of LIFE!

          (1-5,Jehana)    (pause to take a sip)

          (1-5,Jehana) Now, take your plate of bread:

          (1-8,Shadow Hawk) As the Wheel turns

          (1-5,Jehana) My crops appear

          (1-8,Shadow Hawk) As the Wheel turns

          (1-5,Jehana) My crops grow high

          (1-8,Shadow Hawk) As the Wheel turns

          (1-5,Jehana) My harvest comes through

          (1-8,Shadow Hawk) Feast ye on the grains of My Endeavors

          (1-5,Jehana) Feast ye on the Wheel of Life!

          (1-5,Jehana)     (Pause to eat of the bread)

          (1-8,Shadow Hawk) Oh Horned One,
               May ever your call ring across the hills, fields and
               woods deep
               Calling again to her Children to Dance by her Light!
               Now we thank you for your aid,
               And bid thee safe journey to your Sacred Glades...
               Blessed Be

          (1-5,Jehana) Bright Lady; Maid, Mother Crone...
               Lady Cerridwyn...
               We thank thee for your aid;

                                                                            2128

               we thank thee for your abounding love and compassion
               we thank thee for your Wisdom...
               we bid thee safe journey to your Sacred Glades....

          (1-8,Shadow Hawk) Please turn and face the East in your minds...
               Winged Ones...
               Intellect Bright..
               Tool of our mind
               Eastern Air, we thank and acknowledge you.

          (1-5,Jehana) Please turn and face the South in your minds...
               Salamanders...
               Passion and Will...
               Tools of our hands...
               Southern Fire, we thank and acknowledge you.

          (1-8,Shadow Hawk) Please turn and face West in your Minds...
               Undines, Emotion and Drive..
               Tools of our Hearts..
               Western water, we thank and acknowledge you.

          (1-5,Jehana) Please turn and face North in your minds...
               Gnomes...
               Centered and Firm...
               Heart of our roots...
               Northern Earth, we thank and acknowledge you.

          (1-5,Jehana) Around you now, sense the blue glowing field...
               the blue glowing field that connects all of you together...
               across North America...
               Feel its energies spinning...
               from East...
               to North...
               to West...
               to South...
               to East...
               Feel the energies unwinding....
               Sense your bodies re-absorbing the Energies of the Circle...
               spiralling in...
               into your room...
               The blue glowing field...
               a part of your body...
               Take it in...
               Let all return to as it has been.

          (1-8,Shadow Hawk) Fire Seal the Circle Round, Let it fade beneath
               the ground...
               let all things be as they were since the Beginning of Time.

          (1-5,Jehana) Merry meet...
               and merry part...
               and merry  meet again!

          (1-8,Shadow Hawk) Merry meet!
               Blessed Be, Jehana.

                                                                            2129

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          COMPUSERVE NEWAGE FORUM - ONLINE FULL MOON RITUAL - FEBRUARY 1993

          (Jehana)  Sit calmly, breath with relaxation..
               Let the cares and stresses of the day wear off...
               let the cares and stresses flow away from you..
               Feel yourself surrounded by a warm and gentle orb...
               of blue-white light...
               Gentle, restful, protective...
               Feel it expand...   Feel it connect with your friends and
               companions within Circle...
               Feel it Circle around you; around all of us...
               East, to South, to West, to North... To East again.
               (visualize: face to the east):  Hail, powers of Air!!
               We invite you to our Circle
               A breath of air
               A morning's gentle breeze --
               Forethought and knowledge,
               Hail & Welcome!
          (Rilla) (Face to the South): Oh spirits of the South...
               Ancient ones of Fire...
               I call you to attend this Circle...
               Charge this by your powers...
               Hail and Welcome!
          (Jehana) (Face to the West): Hail, powers of Water!!
               We invite you to our Circle
               A drop of dew
               The evening's tidal sweep --
               Hail & Welcome!!
          (Rilla)(face to the North):  Hail, oh powers of the Earth...
               Ancient ones of Gaia born...
               I call upon you to attend this Circle...
               Charge this by your powers, Old Ones...
               Hail! and Welcome!
          (Jehana) Invoke into your heart and into this our Circle
               The bright Lady of New Beginnings.
               The Maiden who sings the joys of Spring to come
               The Mother who brings nurturance, love and guidance.
               Hail, bright Lady; we welcome thee!!!
               Invoke into your heard and into this our Circle
               The Oak King
               Growing as a sapling
               Growing strong.
               A child at heart, learning, searching, in true Discovery.
               Hail, bright Lord; we welcome thee!!
               According to Sun Bear, this Moon is the Moon of Rest and
               Cleansing, following upon the Moon of Earth Renewal. The
               animal is the Otter, and the plant, the Quaking Aspen.
               Its  mineral is silver.
               In the Celtic tree calendar, as reported by Graves, this
               full Moon falls in the month of Luis, signified by the Rowan
               tree, and by the Tourmaline.  Its attribute is Quickening.
               Those who follow astrology know this is the month of
               Aquarius, the Water Bearer; the fixed sign of Air.
               According to Z Budapest, the Full Moon aspect of February is
               the red and cleansing wild Moon.  Life quickens now.  It is

                                                                            2130

               a time of purification, of growth, of the stimulation of all
               living things.
               It is a healing time.  It brings in the wind of the New.
               Its flower:  the primose and the violet.  Its animal: the
               duck and the otter.  Its stone:  the amethyst.
               It is appropriate at this time to do workings; workings for
               things we may wish to see in our lives, and in the world in
               general.  It is a time for healing.  It is a time for
               growth.
               I ask each of you to think of those things you wish to work
               on,-- you may speak or keep them silent, as you will...
               Speak first of new beginnings and things of growth for the
               world at large.  Then, speak of those new beginnings and
               things of growth and healing for people or events closer to
               home.  And, yes, speak of those beginnings and things of
               growth for you yourself.  After we finish mentioning all of
               our workings, we will repeat a phrase -- visualize the
               energy, through the hand of the Goddess, flowing into the
               things we seek, imbuing them with constructive energy.
               (Please note that most Witches consider it unethical to work
               healings or other magic for specific people without first
               asking their permission).
               (When I start doing the chant (which begins with "We all
               come from the Goddess"), others may copy me, or jump ahead
               if they are familiar with it...
               I will tell you when to visualize the energy peaking.)
               -- mention things in your mind or in print that you wish to
               allow to grow/heal:
          (Rilla) I wish for a healing ...
               of the youth of this country...
               that they may find the peace that they need...
               to learn to live in harmony...
               and to be the "future" of this world...
               and for myself the patience...
               to wait for direction...
               in my life path...
               and a healthy mind and body..
               for the coming year.
          (Jehana) I wish for the earth's healing...
               the pain in the environment to be turned around...
               an understanding of the nature of this planet upon which we
               live.
               I wish to know and be known by love and compassion.
          (Ardelia) I wish for this world.....
               the ability to be calm...
               as we learn to work with each other.....
               the earth.....
               and ourselves.
          (Jehana) We all come from the Goddess
               And to her we shall return
               Like a drop of rain
               Flowing to the ocean.
          (Rilla) We all come from the Goddess..
               and to her we shall return...
               Like a drop of rain...

                                                                            2131

               Flowing to the ocean.
          (Jehana) We all come from the Goddess
               And to her we shall return
               Like a drop of rain
               Flowing to the ocean.
          (Rilla) We all come from the Goddess...
               and the her we shall return...
               Like a drop of rain...
               Flowing to the ocean.
          (Jehana) Feel the energy; rising up; rising up; rising up!
               Drink in the energy...
               Take your glass of water, know that it is energized,
               and drink!
               Take a quiet moment to pause and reflect.
               Oak King, Sapling growing strong...
               Playful lord, in the growing time of your cycle...
               Thank you for your presence here...
               Hail, and Farewell!
               Bright Maiden, singing your songs of Spring nearly afoot...
               Gracious Mother, You of love and nurturance and guidance..
               We thank you for your presence here..
               We thank you for your blessings...
               Hail, and Farewell!!
               Powers of Air!
               We thank you for your fresh breath!
               Hail, and Farewell!
          (Rilla) Powers of Fire!
               We thank you for you strength!
               Hail and Farewell!
          (Jehana) Powers of Water!
               We thank you for your healing compassion!
               Hail, and farewell!
          (Rilla) Powers of the Earth!
               We thank you for your sustenance and nurturance!
               Hail and farewell!
          (Jehana) The blue-white glow that surronds us all...
               begins to retract...
               slowly, slowly...
               Fire seal the Circle round
               Let it fade beneath the ground
               Let all things be as they were
               Since the beginning of time.
               Merry Meet, Merry Part, and Merry Meet Again!
          (Rilla) Blessed Be!
          (Jehana) (The Ritual has concluded; Bright Blessings; Blessed
               Be!)

                                                                            2132

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          CompuServe Full Moon Ritual of July 13, 1992
 
          (1-4,Shadow Hawk)  We are gathered together in this Ritual of the
               Full Moon, where we join and pay homage to the Divine
               Mother, Mother of us all. From the corners of the Country, I
               send my Will, starting in the North I cast a line of Fire
               around the country, moving Eastward, then South, Then West,
               and Back to the  North.  We are encompassed in a circle of
               Fire that protects our Sacred Space.
 
          (1-4,Shadow Hawk)  Let us gather and call the Spirits of the 4
               directions to come and join us in this our Rite.
 
          (1-4,Shadow Hawk)  Please face your thoughts to the West.
               Hail to the Lord of the West, Poseiden, Scaled God of
               Water, Ruler of the Deep, Master of Wave and Fin, I bid
               thee come to our Circle and worship at the feet of the
               Lady.  Be Here Now!
 
          (1-4,Shadow Hawk)  Now, turn your thoughts to the North...
               Hail to the Lord of the North, Cernunnos, Horned God of
               Earth, Ruler of Life, Master of Leaf and Earthbound
               creature, I bid thee come to our Circle and worship at the
               feet of the Lady.  Be Here Now!
 
          (1-4,Shadow Hawk)  Please turn your thoughts to the East...
               Hail to the Lord of the East, Quetzalcoatl, Feathered God
               of Air, Ruler of Wisdom, Master of Wind and Winged, I bid
               thee come to our circle and worship at the feet of the Lady.
               Be here Now!
 
          (1-4,Shadow Hawk)  Now, turn your thoughts to the South...
               Hail to the Lord of the South, Apollo, Brilliant God of
               Fire, Ruler of Inspiration, Master of Light and Spirit, I
               bid thee come to our circle and worship at the feet of the
               Lady.  Be Here Now!
 
          (1-4,Shadow Hawk)  The Circle is cast, we are in the space
               between the worlds, where Time and Space cease to exist.
               Let none disturb the boundaries without dire cause.
 
          (1-4,Shadow Hawk)  Now we turn out thoughts to the Divine
               Consort, the Horned God.
               Hail to the God as one, Consort, Father, Son.  I bid thee
               come to the Circle of Life, and worship at the feet of Our
               Lady.  Be Here Now!
 
          (1-4,Cernunnos) Now join me as I call my Love, she in who's light
               we are here...
               Hail to Our Lady, in whose eyes the stars do shine forth and
               upon whose brow the Moon doth ride.  Lady, your children
               call to you from within your Sacred Space.  We bid you come
               and let us Feel your touch.  You who will deny your children
               naught.  We are at your feet in Wonder and Awe.  Welcome to
               this your Circle.

                                                                            2133

 
          (1-4,Cernunnos) We are in the Place between the Worlds, Beyond
               Time and Space, and in the presence of the Goddesses and
               Gods.  Let none leave this space without grave cause.
 
          (1-4,Cernunnos) Welcome the Divine Lady, Gracious Goddess and
               Mother of us all.
               I call upon thee, Mighty Mother of us all, bringer of all
               fruitfulness; by seed and root, by stem and bud, by leaf and
               flower and fruit, by life and love do I invoke thee to
               descend upon the body of this thy Circle and thy
               Priestesses.
 
          (1-4,Cernunnos)   Hail Aradia!  From the Almathean horn Pour
               forth thy store of love; I lowly bend before thee, I adore
               thee to the end, with loving sacrifice thy shrine adorn.
               Thy foot is to my lip, my prayer upborne upon the rising
               incense smoke; then spend thine ancient love, O Mighty One,
               descend to Aid me, who without thee am forlorn.
 
          (1-4,Cernunnos)   Thou art the Mother Darksome and Divine, Yours
               the scourge and yours the Kiss, the Five-point star of love
               and bliss, bless us with your sign.
 
          (1-4,Cernunnos) Listen to the words of the Great Mother, she whom
               of old was also called among men Artemis, Astarte, Athena,
               Dione, Melusine, Aphrodite, Cerridwen, Dana, Arianrhod,
               Isis, Brid, and by many other names.
 
          (1-4,Cernunnos)  "Whenever you have need of any thing, once in
               the month, and better it be when the Moon is full, then
               shall ye assemble in some secret place and adore the spirit
               of Her, who is Queen of all witches.
               There shall ye assemble, ye who are fain to learn all
               sorcery, yet have not won its deepest secrets, to these will
               She teach things that are yet unknown.  And ye shall be free
               from slavery, and as a sign that ye be really free, ye shall
               be naked in your rites, and ye shall dance, sing, feast,
               make music and love, all in Her praise.  For Hers is the
               secret door that opens upon the Land of Youth, and Hers is
               the cup of the wine of life, and the Cauldron of Cerridwen,
               which is the Holy Grail of Immortality.  She is the Gracious
               Goddess, who gives the gift of Joy unto the hearts of Man.
               Upon Earth, She gives knowledge of the spirit eternal, and
               beyond death, She gives peace, and freedom, and reunion with
               those who have gone before.  Nor does She demand sacrifice,
               for behold, She is the Mother of all living, and her Love is
               poured out upon the Earth."
 
          (1-4,Cernunnos)  Hear ye the words of the Star Goddess, she in
          the dust of whose feet are the hosts of Heaven, and whose body
          encircles the Universe.
 
          (1-4,Cernunnos)  "She who is the beauty of the green Earth, and
               the white Moon among the stars, and the mystery of the

                                                                            2134

               waters, and the desire of the hearts of man, calls unto thy
               soul.  Arise, and come unto Her.
               For She is the soul of Nature, who gives life to the
               universe.  From Her all things proceed, and unto Her all
               things must return, and before Her face, beloved of Gods and
               of men, let thine innermost divine self be enfolded in the
               rapture of the infinite.  Let Her worship be within the
               heart that rejoiceth, for behold, all acts of love and
               pleasure are Her rituals.  And therefore let there be beauty
               and strength, power and compassion, honor and humility,
               mirth and reverence within you.  And thou who thinkest to
               seek for Her, know thy seeking and yearning shall avail thee
               not, unless thou knowest the mystery, that if what thou
               seekest thou findest not within thee, then thou shalt never
               find it without thee.  For behold, She has been with thee
               from the beginning, and She is that which is attained at the
               end of desire."
               Absorb Her Blessings and her words.  Feel them resonate in
               your core.

          (1-4,S.H.)   If there are any here that have a petition to bring
               before the Lady, please do so now.
               If there are any objects to be charged, please bring them
               forth now.
 
          <At this point, petitions and objects were presented to the Lady
          and the Circle for blessings--this section is deleted due to
          mention of names of non-participants>
 
          (1-3,S.H.) Now is the time for the Great Rite.  Please take your
               knife in one hand...and your chalice in the other.
               Place the tip of the knife in the chalice and say,
                 "As the chalice is to the Woman
                 So the Athame is to the Man
                 And when the two become one,
                 The greatest magic is begun!"
               Now dip your atheme into the chalice to energize the
               lifeforce within it.
               Blessed Be, So mote it be!
 
          (1-3,S.H.) Now, take the Atheme (knife) over the bread/cake..
 
          (1-3,S.H.) Lady, we come before you with love in our heart and
               awe in our eyes, asking you to give us your blessings and
               pour your blessings on the fruit of the vine and the field,
               that we may be filled with your blessings.
               So mote it be, Blessed be!
 
          (1-3,S.H.) Draw a pentagram on the bread with the knife.
               Now, eat of the bread and drink of the wine, saving some
               portion for offering to the creatures of the Lady later.
 
          (1-3,S.H.) Now it's time to bid farewell to the Lady and the
               Lord.
 

                                                                            2135

          (1-3,S.H.) Hail Mother of us all, we thank you for attending this
               our Rite, and for your blessings and love that you have
               poured forth upon us your children.  Blessed be thy Name.
 
          (1-3.S.H.) Hail Lord of the Dance, we thank you for attending
               this our Rite, and for your presence and love that you have
               poured forth upon us your children.  Blessed be thy Name.
 
          (1-3,S.H.) Now we turn our attention to the South
               Hail Lord of the South, Lord of Fire, we thank you for your
               presence and the Light and warmth that you shed upon us.
               Farewell and Blessed Be.
 
          (1-3,S.H.) Now we turn our attention to the East....
               Hail Lord of the East, Lord of Air, we thank you for your
               presence and the Air that you bring to us that life may be
               sustained.  Farewell and Blessed Be.
 
          (1-3,S.H.) Now we turn our attention to the North....
               Hail Lord of the North, Lord of Earth, we thank you for your
               presence and the harvest from your fields that feed and
               shelter us.  Farewell and Blessed Be.
 
          (1-3,S.H.) Now we turn our attention to the West....
               Hail Lord of the West, Lord of Water, we thank you for your
               presence and the blood of your body to slake our thirst and
               the thirst of the fields.  Farewell and Blessed Be.
 
          (1-3,S.H.) Now I send my Will to the North, and I walk the
               circle...
               Circle of Fire, I quench your thirst...
               Down down into the ground...
               Nevermore to be found...
               Spread your life throughout the land...
               That all may feel your blessing.
               So Mote it Be!
               Blessed Be!
               The Circle is Open, Merry Meet, Merry Part, and Merry Meet
               again!
 
          (1-3,S.H.) Blessed Be all!

                                                                            2136

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          CompuServe Full Moon Ritual of Monday, June 15, 1992
 
          (1-3,S.H.) My Lady Otterkin, wilt thou begin the Lady's Rite?

          (1-4,Otterkin) This is the time of fullness,
               the flood tide of power,
               when the Lady in full circle of brightness
               rides across the night sky.
               This is the time of the bearing of fruits,
               of changes realized.
               The Great Mother,
               Nurturer of the world which is Herself,
               pours out her love and her gifts in Abundance.
               The Hunter draws near to the Brilliant One,
               She who awakens yearning in the heart
               and is the end of desire.
               We who look on her Shining face are filled with love.
               Merry Meet.

          (1-3,S.H.) By the Spirits of Air and Fire I do cleanse this
               space.

          (1-6,Otterkin) By the Creatures of Water and Earth I do cleanse
               this space.

          (1-3,S.H.) (visualize a circle filled with incense smoke...
               (while Otter and I walk the circle with lit incense,
               sprinkling water and salt to purify the area)
               Will the Caller of the North, Call forth!

          (1-7,Jeff) Hail, of the mountains, of the North, far above the
               earth...
               Whose core yet reaches the center...
               we ask you, guardians, to attend our Circle...
               Lend us your steadfastness...
               Hail!  And well Met!

          (1-3,S.H.) Hail and Well Met!

          (1-6,Otterkin) Hail and Well Met!

          (1-3,S.H.) Will the Caller of the East, Call Forth!

          (1-7,Jehana) Hail, spirits of the Air, wisps and eddies of
               wind...
               Sweeping the world with freshness...
               thought, contemplation, and wisdom...
               we ask you, guardians, to attend our Circle...
               Lend us your airy wisdom...
               Hail!  And well Met!

          (1-3,S.H.) Hail!  And well Met!

          (1-6,Otterkin) Hail and Well Met!

                                                                            2137

          (1-3,S.H.) Will the Caller of the South, Call forth!

          (1-3,Shadow Hawk) Hail Spirits of Fire, Noonday Sun...
               Lion of Summer, Heating and Lighting us against
               the Cold of Death
               We call upon you, of Fiery ones to attend our Circle...
               Lend us your Fiery Passion...
               Hail!  And Well Met!

          (1-3,S.H.) Hail!  And Well Met!

          (1-6,Otterkin) Hail! And Well Met!

          (1-3,S.H.) Will the Caller of the West, Call Forth!

          (1-1,Papa Tom) Spirits of the West, heed our call.
               Spirits of the West, Spirits of water, attend our Circle.
               Cleanse us, as rain upon the ocean.
               Give us guidance and wisdom as we go between the worlds.
               Guardians in the West, attend our Circle.
               Hail!  And well Met!

          (1-3,S.H.) Hail!  And Well Met!

          (1-6,Otterkin) Hail! And Well Met!

          (1-6,Otterkin) I conjure and cast thee, Circle of Power,
               that this may be a time that is not a time,
               in a place that is not a place,
               on a day that is not a day,
               We are safe between the worlds where Night and Day,
               Birth and Death, Joy and Sorrow, meet as one.

          (1-3,S.H.)I invoke thee and call upon thee,
               Lady and Mother of us all,
               bringer of all fruitfullness.
               By seed and root, by bud and stem,
               by leaf and flower and fruit,
               by life and love do I invoke thee
               to descend upon the body of this thy servant and priestess.
               Hail Aradia!  From the Amalthean Horn
               pour forth thy store of love.
               I lowly bend before thee,
               I adore thee to the End.
               Thy foot is to my Lip,
               my prayer upborne upon the rising incense smoke.
               Send Thine ancient love, oh Mighty One,
               descend to aid us, who without thee are forlorn.

          (1-6,Otterkin) Of the Mother Darksome and Devine,
               Mine the scourge, and mine the Kiss,
               the five-point star of Love and Bliss,
               so I charge you with this sign.
               (Visualize a pentagram drawn in cool flame before you.)

                                                                            2138

          (1-3,S.H.) Listen to the words of the Great Mother,
               She who is also called among men
               Astarte, Dana, Arianrhod, Isis,
               Demeter, Mary, Aradia, and by many other names.

          (1-4,ARADIA) Whenever you have need of any thing,
               once in the month,
               and better it be when the Moon is full,
               then shall ye assemble
               in some secret place and adore the spirit of me,
               who am Queen of all witches.
               There shall ye assemble,
               ye who are fain to learn all sorcery,
               yet have not won its deepest secrets,
               to these will I teach things that are yet unknown.
               And ye shall be free from slavery,
               and as a sign that ye be really free,
               ye shall be naked in your rites,
               and ye shall dance, sing, feast,
               make music and love, all in my praise.
               For mine is the secret door
               which opens upon the Land of Youth,
               and mine is the cup of the wine of life,
               and the Cauldron of Cerridwen,
               which is the Holy Grail of Immortality.
               I am the Gracious Goddess,
               who gives the gift of Joy unto the hearts of Man.
               Upon Earth, I give knowledge
               of the spirit eternal, and beyond death,
               I give peace, and freedom,
               and reunion with those who have gone before.
               Nor do I demand sacrifice,
               for behold, I am the Mother of all living,
               and my Love is poured out upon the Earth."

          (1-3,S.H.) Hear ye the words of the Star Goddess,
               She in the dust of whose feet
               are the hosts of Heaven,
               and whose body encircles the Universe.

          (1-4,CERRIDWEN) I who am the beauty of the green Earth,
               and the white Moon among the stars,
               and the mystery of the waters,
               and the desire of the hearts of man,
               call unto thy soul.
               Arise, and come unto me.
               For I am the soul of Nature,
               who gives life to the universe.
               From me all things proceed,
               and unto me all things must return,
               and before my face,
               beloved of Gods and of men.
               Let thine innermost divine self be enfolded
               in the rapture of the infinite.
               Let my worship be within the heart that rejoiceth.

                                                                            2139

               For behold, all acts of love and pleasure are my rituals.
               And therefore let there be beauty and strength,
               power and compassion, honour and humility,
               mirth and reverence within you.
               And thou who thinkest to seek for me,
               know thy seeking and yearning
               shall avail thee not, unless thou knowest the mystery,
               that if that which thou seekest
               thou findest not within thee,
               then thou shalt never find it without thee.
               For behold, I have been with thee from the beginning,
               and I am that which is attained at the end of desire."

          (1-3,S.H.) (Take this time to meditate on the Fullness of the
               Mother...
               And also on what is said in the Charge we have just been
               given, for truely...
               You will never find it without thee, but only within thee.)

          (1-3,S.H.) Now we come to the time of power, for the Moon is Full
               and we are gathered
               here in Her Circle, so we shall raise the Cone of Power...
               Visualize a fire in the night and we are together
               around the fire.  The Drums begin a rhythm, subtle but
               insistant. You begin to sway and move with the full
               sensual beat, dancing as only spirit can.  Around and
               around the fire you go while the drumming grows faster
               and louder.  You can FEEL the energies gathering, until
               your hair is flying wild, and your skin crawls with an
               energy like electricity.  You are alive with power!
               Join hands and chant with us:
                    "Circle 'round the fire,
                    to raise a cone of power,
                    to bring what we desire,
                    So mote it be!
                    Circle 'round the fire,
                    to raise a cone of power,
                    to bring what we desire,
                    So mote it be!
               now SHOUT!
                    Circle 'round the fire,
                    to raise a cone of power,
                    to bring what we desire,
                    So mote it be!"

          (1-4,Otterkin) I take this energy and with it I consecrate this
               Ritual Space, that it shall always be a safe haven for
               Her Children!  I take this energy and offer it to those that
               need healing.
               Those that have need, take from it, for I AM She that
               gives Life and Bounty, I AM the Mother of All!
               I take this energy, and I return it to the
               Universe, that there will be fruitfulness throughout
               the Worlds and all my Children shall benefit."

                                                                            2140

          (1-6,Otterkin) (Place your knife in front of you and take your
               chalice in hand)
               As I raise the chalice, you do likewise.
               I raise this chalice, symbol of my Eternal Womb,
               source of All That was and All That will be.
               (Take your knife, and hold it over the chalice, point down)

          (1-3,S.H.) I take this Athame, symbol of my Quickening essense,
               Life Fire that lights the Chalice within, and with it
               I Quicken thy fertile womb, O Mother of us all.

          (1-6,Otterkin) As the Chalice is to the Goddess, Awaiting the
               Spark

          (1-3,S.H.) And the Athame is to the God, so I enter into your
               hidden Dark.

          (1-6,Otterkin) And when Two becomes one
               (Dip the tip into the chalice)

          (1-3,S.H.) The Greatest magic is begun!

          (1-6,Otterkin) Drink from my depths and meditate on them, oh ye
               who would know of the full Circle of Birth and Death.
               (Accept our kiss, and taste the wine, saving a
               small portion for offering later.)
               I take these cakes, fruit of my fields, and I
               Bless them and give them to you.
               Eat, that you may never hunger and think upon my Bounty.
               (Kiss, and eat the cake, saving a small portion
               for offering later.)
               I charge you to remember that some part of this bounty be
               returned to the Earth, that the cycle will continue.
               When you return to the World, give of the Bread
               and Water of Life to my Earth.

          (1-3,S.H.) Lady, thank you for attending this your Rite, Blessed
               Be your Name.

          (1-6,Otterkin) Will the caller of the West please thank and
               dismiss the Guardians?

          (1-1,Papa Tom) Spirit of the West, Spirit of Water.
               We thank you for your guidance.
               Your love.
               Your patience.
               We thank you for attending our circle.
               We part in love, until we meet again.

          (1-6,Otterkin) Will the caller of the South please thank and
               dismiss the Guardians?

          (1-3,Shadow Hawk) Guardians of the South, Spirits of Fire, we
               thank you for the Illumination
               that you have brought to this the Lady's

                                                                            2141

               Circle. As we part, we bid you
               to hold us safe throughout the day, that we may
               have light to guide our feet.
               We bid you farewell until the next time we meet,
               Hail and Farewell!

          (1-6,Otterkin) Hail and Farewell!

          (1-6,Otterkin) Will the caller of the East please thank and
                    dismiss the Guardians?

          (1-7,Jehana) Guardians of the East; Spirits of the Air
               We thank you for your contemplation
               We thank you for your gentle cleansing breezes
               We bring thanks to you for attending our Circle.
               We part in love, until we meet again.

          (1-6,Otterkin) Hail and Farewell!

          (1-3,Shadow Hawk) Hail and Farewell

          (1-6,Otterkin) Will the caller of the North please thank and
               dismiss the Guardians?

          (1-7,Jeff) To you who are of the mountains
               Deep roots; and clear vision
               we thank you for attending our Circle
               and lending us your steadfastness
               we part in love; until we meet again
               Hail & farewell!!

          (1-6,Otterkin) Hail and Farewell!

          (1-3,Shadow Hawk) Hail and Farewell!

          (1-6,Otterkin) Now I drive the Circle down, down, down (through
               the wiring) into the ground, and Out to the boundaries
               of the Universe.
               The Circle is Open, but never broken.  Merry meet,
               merry part, and merry meet again!

          (1-3,Shadow Hawk) Merry meet again!

          (1-7,Jeff) Merry meet, merry part, and merry meet again!!!

          (1-3,Shadow Hawk) Blessed Be all!

                                                                            2142

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          Compuserve on-line Full Moon Mar. '93

          (Shadow Hawk) Ok, we begin....
          (Shadow Hawk) see the darkness of the night settling in around you....
          (Shadow Hawk) and gradually as your eyes adjust you find yourself in
          (Shadow Hawk) the woods, and the sound of the night creatures begin to
          (Shadow Hawk) be heard.
          (Shadow Hawk) Ahead you see the glow of a fire deep in the woods.  it
          is
          (Shadow Hawk) a small fire, that you might easily miss, but it pulls
          you
          (Shadow Hawk) to it like a compass to the magnet.
          (Shadow Hawk) As you enter a small clearing, you see around you
          shadowy figures
          (Shadow Hawk) robed and moving in the flickering candle light.  You
          feel the
          (Shadow Hawk) powers of the night begin to stir.
          (Shadow Hawk) On the horizon, you see the full moon breaking in
          through the trees...
          (Shadow Hawk) and you hear the sounds of a small bell.  You stand
          within the circle..
          (Shadow Hawk) and one figure breaks away and begins to call to the
          four directions...
          (Marc Tripp) Walking to the East of the cirlce and raising my athame.
          (Marc Tripp) I summon the Guardian of the Gate of Air!
          (Marc Tripp) King of the Poweres of the East
          (Marc Tripp) The Sacred Space is thine for this Night!
          (Marc Tripp) Open for me the Way-Without-Time.
          (Marc Tripp) Air of Earth, We are One with Thee!
          (Marc Tripp) Then turning and walking to the south of the circle
          (Marc Tripp) I raise my Athame.
          (Marc Tripp) I summon the Guardian of the Gate of Earth!
          (Marc Tripp) King of the Powers of the South!
          (Marc Tripp) The Sacred Space is thine for this Night!
          (Marc Tripp) Open for us the Way-Without-Time
          (Marc Tripp) Earth of Earth, We are one with thee!
          (Marc Tripp) Walking to the West..I raise my athame.
          (Marc Tripp) I Summon the Guardian of the Gate of Water!
          (Marc Tripp) King of the Powers of the West!
          (Marc Tripp) The Sacred space is thine for this Night!
          (Marc Tripp) Open for us the Way-Without-Time.
          (Marc Tripp) Water of Earch, We are One with Thee!
          (Marc Tripp) Walking to the North.  I raise my athame.
          (Marc Tripp) I Summon the Guardian of the Gate of fire!
          (Marc Tripp) King of the Powers of the North!
          (Marc Tripp) The Sacred Space is thine for this Night!
          (Marc Tripp) Open For me the Way-Without-Time.
          (Marc Tripp) Fire of Earth, I we are One with Thee!
          (Marc Tripp) I then return to my place in the circle.
          (Shadow Hawk) Two figures break forth and gather the earth/water and
          fire/air
          (Shadow Hawk) from the altar where they rest....
          (Shadow Hawk) I cleanse and purify this place with the spirits of
          Earth and Water...

                                                                            2143

          (Shadow Hawk) I cleanse and purify this place with the creatures of
          Air and Fire!
          (Shadow Hawk) I take the Sword of Knowledge and walking to the North,
          I point
          (Shadow Hawk) it down do the ground.  Cascading rivers of fire flow
          from it
          (Shadow Hawk) and I walk the circle in a clockwise fashion...
          (Shadow Hawk) and as I walk a curtain of fire flairs up behind me,
          around the
          (Shadow Hawk) circle I walk.
          (Shadow Hawk) The Circle is cast, we are in the space between the
          worlds
          (Shadow Hawk) in a place that is not a place, in a time that is not a
          time,
          (Shadow Hawk) in a space that is not a space.  We are in the Sacred
          Circle.
          (Shadow Hawk) So Mote it be!
          (Shadow Hawk) Two figures walk to the altar, and the power surrounds
          them.
          (Shadow Hawk) with wure hands they take up the tools of Power, and
          begin to speak...
          (Priestess) This is the time of the fulness of the symbol of our Lady
          ,
          (Priestess) the Moon. All things wax and wane, and on this evening the
          (Priestess) powers of life, of magic, and of creation are at their
          (Priestess) highest. This is the time of building, of doing. it is a
          (Priestess) time when the veil between the mundane world and the
          strange
          (Priestess) and beautiful realms of elfhame becomes thin indeed.  On
          (Priestess) this night may one transcend the boundaries of the worlds
          (Priestess) with ease, and know beauty and enchantment.
          (Priest) There is a magnificence to this time. The ancients knew well
          (Priest) of the mysteries of this night, and used them well to build
          (Priest) and to strengthen themselves.. and to partake of elvish
          (Priest) adventures of which we can have but little inkling.
          (Priest) Sensuous , mysterious, magical...beauty in human form, in
          (Priest) dramatic costume, in solid, soaring architecture, the lithe
          (Priest) suppleness of our animal brethren, the arrogant magnificence
          (Priest) of a spectacular landscape. And more.....much more.
          (Priest) This is a time for weaving of the inchoate into being, of
          (Priest) spinning the strands of space and of time to bring forth
          (Priest) Creation. For all does rotate, and turn about upon itself;
          (Priest) this is a fundamental principle of the universe, and a
          (Priest) mystery of the greatest magnitude. The Gods know of it and
          (Priest) we shall also. Weave a spell of Moonlight and fashion with
          (Priest) it a fabric of pure magical substance.
          (Priest) There is a challenge and a joy to building, and creating.
          (Priest) The joyous strife of a just battle, of the cascading passion
          (Priest) of lovemaking, and even to the birth-pangs in creating a new
          (Priest) life. there is the peace of Aphrodite that follows such as
          (Priest) these, a thoroughly fulfilling quietude.  And it is easy,
          (Priest) really. very easy and the most natural of things.
          (Priestess) This is a time of travelling unseen in the full moonlight,
          a

                                                                            2144

          (Priestess) time for hearing of elfin music not made by humankind. It
          is
          (Priestess) a time for oneness with the forest, with the mountains,
          with
          (Priestess) the eternal and life-giving sea, with the warm rains and
          the
          (Priestess) bolt of lightning that creates the very spark of life.  It
          (Priestess) is a time for pilgrimage to the holy of holies, to stand
          at
          (Priestess) last before the cauldron of our Lady and to see form, and
          (Priestess) substance, and being created anew once more.
          (Priestess) Hear the sound of the Circle Bell...
          (Priestess) (Repeat after Priestess)
          (Priestess) All hail, O goddess of the silver-rimmed cauldron.
          (Rilla) All hail, o goddess of the silver-rimmed cauldron.
          (Marc Tripp) All hail, O goddess of the silver-rimmed cauldron.
          (Jim Stay) All hail O Goddess of the silver-rimmed cauldron
          (Priestess) All hail, thou from whom all does come.
          (Kammy) all hail, o goddess of the silver-rimmed cauldron.
          (Many Blue Sparks) All hail, o goddess of the silver rimmed cauldron
          (Rilla) All hail, thou from whom all does come.
          (Kammy) all hail, thou from whom all does come.
          (Jim Stay) All Hail thou from whom all does come
          (Marc Tripp) All Hail, Thou from whom all does come.
          (Priestess) On this night do we give salutation to the magic of
          creation
          (Priestess) And to the ecstasy of the Gods.
          (Many Blue Sparks) All hail, thou from whom all does come.
          (Kammy) on this night doe we give salutation to the magic of creation
          (I.D.) All hail thou from whom all do3s come
          (Kammy) and to the ecstasy of the Gods.
          (Rilla) On this night do we give salutation to the magic of creation
          (Marc Tripp) On this night do we give salutation to the magic of
          creation and to the
          (Marc Tripp) ecstasy of the Gods
          (Rilla) and to the ecstasy of the Gods!
          (Priestess) (Smell the rising incense smoke and hear the circle bell)
          (Many Blue Sparks) On this night doe we give salutation to the magick
          of creation
          (Many Blue Sparks) and to the ecstasy of the Gods.
          (Priestess) O gracious and beautiful goddess, Teach us to weave magic,
          (Priestess) Show us thy ancient art to bring forth from chaos and from
          (Priestess) nothingness that which is Being itself teach us to draw
          from
          (Priestess) the Moon, to spin and to fashion fabric magical and pure;
          (Priestess) Insubstantial as dew, yet  with the strength of iron.
          (Priest) O most excellent Lady, teach us of love, and of beauty, and
          (Priest) of sensuousness.
          (Priest) Teach us of daring, and of adventure. Show us of the
          (Priest) building of spells of the spinning and shaping of moonlight.
          (Priest) Lead our feet in the magical dances of power. Show to us the
          (Priest) paths between the worlds, To realms strange, and beautiful.
          (Priest) Lead us through mist and moonlight to places of crystalline
          (Priest) rainbow light.  Groves of enchantment, thy hollow hills of
          (Priest) magic, and pools and lakes of mystery.

                                                                            2145

          (Priest) (hear the sounds of the bell)
          (Priestess) Teach us, O Lady of radiance To speak the language of the
          (Priestess) wilds, To fly with the freedom of the bird, To live with
          the
          (Priestess) power and grace of the feline, To know the ease, the
          (Priestess) beautiful ease of creating.  And to know ecstasy and joy.
          To
          (Priestess) stir t he very heights of our being.
          (Priestess) BLESSED BE !
          (Priestess) Prepare for Meditation.
          (Priestess) We are all seated comfortably on cushions near a large
          (Priestess) mirror.  It is night, and the moon is full. We stand up
          (Priestess) where we are, and stepping out of our bodies, leave them
          (Priestess) resting comfortably behind. We go to the mirror and look
          (Priestess) through; we can see through to the other side and make out
          a
          (Priestess) moonlit grassy hill beyond, rising before us, We step
          (Priestess) through and fins ourselves in a warm moonlit night. a path
          (Priestess) stretches off to the right across a broad grassy meadow.
          We
          (Priestess) look back briefly and see the portal of our mirror, with
          the
          (Priestess) candle lights on the other side; it will be here open and
          (Priestess) waiting for us on our return.  We start up the path in the
          (Priestess) bright, full moonlight...
          (Priestess) In the distance ahead of us we see forest covered hills,
          the
          (Priestess) sky is bright with many stars. the wind moans softly in
          the
          (Priestess) tall grasses, there is the smell of pine on the air, on
          (Priestess) either side the mist lies low upon the ground, we continue
          (Priestess) across the meadow turning until the forest lies off to one
          (Priestess) side, ahead of us now we see scattered fruit trees,
          through
          (Priestess) which we walk. the grass underfoot is wet with dew, our
          (Priestess) robes drift in the gentle breeze, the ground begins to
          rise
          (Priestess) before us and the air is full of the sounds of night birds
          (Priestess) and crickets. we move tirelessly up the slight incline,
          (Priestess) seeming to barely touch the ground, fireflies flicker
          (Priestess) briefly in the distance as we move through the shadows
          (Priestess) beneath the trees, our movements almost soundless, patches
          (Priestess) of moonlight cast our shadows, rainbow rimmed on the wet
          (Priestess) grass.
          (Priestess) We glance back and, far behind we can see the rolling
          hills
          (Priestess) and on the horizon, what seem to be the flickering of a
          (Priestess) distant thunderstorm, the clouds far away, above us the
          sky
          (Priestess) is clear, the moonlight bright.  Mist drifts in patches
          over
          (Priestess) the meadow, w e pass on through it. there is the heady
          (Priestess) perfume of flowers, the smell of grass and trees, small
          (Priestess) animals rustle near us. we move quickly and silently on,
          (Priestess) passing through the trees like moonbeams, haloes about our

                                                                            2146

          (Priestess) shadows. almost as if there were others with us.. but we
          (Priestess) cannot make them out. The forest closes in as we progress,
          (Priestess) ahead we make out the what seems to be the entrance to a
          (Priestess) cave, with a soft multicoloured glow within.
          (Priestess) As we approach we see what appear to be glistening miner-
          als
          (Priestess) encrusting the rock about the entrance to the cave.  We
          hear
          (Priestess) sounds of soft music from within, rainbow colours flash
          (Priestess) colouring the wisps of mist which drift before it. We step
          (Priestess) inside...
          (Priestess) We seem to be wrapped in soft misty light. We notice the
          (Priestess) aroma of sweet flowers. Ahead is a pool of crystal clear
          (Priestess) water, catching all the colours, shimmering rainbow mists
          (Priestess) rise from it. next to the pool a path leads to the right
          and
          (Priestess) we follow it. There are other pools in small chambers
          about
          (Priestess) the cave, they appear as mirrors to other worlds and other
          (Priestess) times, the sound of soft music fills the air. Jewel-like
          (Priestess) minerals are everywhere, the path leads upwards through
          the
          (Priestess) rock, to a chamber where we see a great cauldron, mist
          rises
          (Priestess) from it encrusting the rim with glistening beads, soft
          (Priestess) whispering can now be heard.  We stop and hold up our
          hands
          (Priestess) before the cauldron, fine sparkles of light fly from our
          (Priestess) fingers, and as we weave patterns with our hands we see,
          for
          (Priestess) a moment, a pattern of light of our creation take form,
          then
          (Priestess) dissolve to be reality elsewhere. the mist rises thickly
          (Priestess) from the cauldron and we step forward and peer into it, as
          (Priestess) through gazing into a mirror we see images of ourselves,
          an
          (Priestess) d as we gaze these images appear to change, we become
          better
          (Priestess) healthier, more perfect, with fiery glowing auras, our-
          selves
          (Priestess) improving within and without.
          (Priestess) We step back and throw a kiss toward the cauldron, spar-
          kles
          (Priestess) of light explode in the air, we look and listen for a
          while,
          (Priestess) then turn and begin to retrace our steps....
          (Priestess) Once again we pass through the chamber of the pools, with
          (Priestess) its glistening jewels an d soft music, out into the bright
          (Priestess) moonlight  the forested hillside about us, behind us the
          (Priestess) cave entrance, down through the trees we pass across the
          (Priestess) meadow, with its whispering grasses and gleaming fire-
          flies,
          (Priestess) our robes floating gossamer upon the air, silently we
          move.
          (Priestess) Ahead on the horizon the storm flashes, small creatures

                                                                            2147

          (Priestess) rustle in the grasses, our shadows move with us haloed in
          (Priestess) moonlight, we move rapidly through the trees and across
          the
          (Priestess) meadow, ahead we see the faint glimmer of our own portal,
          (Priestess) growing larger, brighter as we approach. we stop before it
          (Priestess) and look around, one last look at the moonlit meadow, the
          (Priestess) forest, the hills , the fireflies, the mist. Then we step
          (Priestess) through.  We are in the circle again. We go to our bodies
          (Priestess) and settle comfortably down within them.  We have retur-
          ned.
          (Priestess) I call Rilla
          (Priestess) Rilla, enter into the Center of the Circle!
          (Rilla) I enter into the center of the circle
          (Priestess) Children of the night, send forth your power to this our
          (Priestess) Sister, that she feel the relief of our touch.
          (Priestess) (visualize healing fire flowing from your hands to Rilla)
          (Priestess) (and that any aches and pains are melted away  and flow
          (Priestess) into the ground for transmutation)
          (Priestess) Rilla, when you feel full of power, earth the extra
          part...
          (Rilla) <I send the spiral of the breath into the earth.....>
          (Priestess) and return to your place in the Circle.
          (Rilla) <and with it flows all pain and burden>...
          (Rilla) <and breathe the spirit of the earth back to my heart>
          (Rilla) <and out again to my brothers and sisters>....
          (Rilla) I thank you...
          (Rilla) Blessed Be...
          (Rilla) <returning to place in the circle>
          (Priestess) Blessed Be!
          (Priestess) Is there any others that have a boon to ask tonight in
          this
          (Priestess) Night of Power?
          (Rilla) I ask a boon.
          (Rilla) To send the healing power we have gathered here...
          (Rilla) to our brother, Otter...
          (Rilla) so that he may feel our love and healing touch.
          (Priestess) We concentrate on the center of the Circle...
          (Priestess) and a shadowy figure forms.  The shape of Otter
          (Priestess) takes form, and once again, the Healing Fire reaches
          (Priestess) out to touch and caress.
          (Priest) The figure waves it's thanks, and gradually fades away,
          leaving
          (Priest) behind the echoes of it's Blessed Be!
          (Priest) Are there any other boons or wishes?
          (Rilla) Healing for those not with us?
          (Rilla) Berrywine, our sister...
          (Rilla) and Alexandra too.
          (Priest) Heh, We are deep enough for that too.
          (Priest) We spread the circle, and many shapes and forms
          (Priest) begin to appear.  Brothers and Sisters that cannot
          (Priest) be here in the Now, but that are always with us.
          (Priest) And once more, with a rumbling from deep in the earth...
          (Priest) the Healing Fire once more flows forth, and lightning
          (Priest) cracks across the sky in response, power to power...
          (Priest) and the shadowy figures straighten up, lose their pain,

                                                                            2148

          (Priest) and smiling, slowly fade away.  Blessed Be.
          (Priestess) Any others?
          (Priestess) Any items to be charged?  We accept Goddess Charge and
          Lady Visa  (grin)
          (I.D.) for Brad...
          (Shadow Hawk) I have a request, I have a wand that I picked up in the
          Isle of Man
          (Shadow Hawk) a wand of Ash from a mountain that our brothers and
          sisters died on
          (Shadow Hawk) during the Burning Times.  I would like to charge it
          with the energy
          (Shadow Hawk) of the night.  I place it on the altar in the center of
          the Circle...
          (Priest) Visualize the Fire flowing once more, not healing, but
          bonding
          (Priest) with power, sealing the Wand to do the Lady's Will.
          (Priest) So mote it be!
          (Priestess) Any others?
          (Rilla) Ingrid mentioned Brad....
          (Rick B) Charge his monitor! <g>
          (Priestess) Then we continue, please take your chalice and bread.
          (Rilla) who is not with us except in his heart <g>...and would be if
          he could!
          (Priestess) (lift your chalice)
          (I.D.) Who needs peace!!
          (Priestess) O Goddess of beauty, and of Magnificence, O God of laugh-
          ter
          (Priestess) and joyous strength.
          (Priestess) Cast now thy blessings on this feast of sacrament. That we
          (Priestess) may honour thee, and learn of thy mysteries of life, of
          (Priestess) magic of creating.  Blessed Be !
          (Priest) Eat now of the gifts of the earth. ever new, ever fresh,
          (Priest) ever excellent, know well that the power of life to come
          (Priest) forth is beyond bounds in time and space.
          (Priest) Eat now of the bread before you. of the grain that forms a
          (Priest) link with the most ancient of living things And with  the
          (Priest) grain that shall sprout and grow for countless eons to come.
          (Priest) Know well that to abide, life must draw vitality and power
          (Priest) from the earth.
          (Priest) Eat, and know of creation enduring.
          (Priest) Drink now of the sweet wine before you, symbol of the light
          (Priest) and beautiful magic, which opens the portals to the realms
          (Priest) of enchantment.  Know that music, and the lure of the
          (Priest) mysterious is the sweetness and most intoxicating of all
          (Priest) human experience.
          (Priest) Drink, and know of elvish magic.
          (Priestess) I bid you now, finish that which ye have, and meditate
          upon
          (Priestess) the significance of that which has been said.
          (Shadow Hawk) Gracious Goddess, thank you for being here tonight...
          (Shadow Hawk) thank you for your Love and your touch and the light
          (Shadow Hawk) you send to show us the Path in the Dark.  Blessed Be!
          (Shadow Hawk) Mighty God, thank you for being here tonight...
          (Shadow Hawk) Thank you for you Love and your strength and the power

                                                                            2149

          (Shadow Hawk) to find the strength to walk this Path in the Dark.
          Blessed Be!
          (Marc Tripp) <Standing and moving to the East>
          (Marc Tripp) Powers of Air,
          (Marc Tripp) Place of Dawn,
          (Marc Tripp) Guardian of the Gate I pledge my Air to Thine!
          (Marc Tripp) Depart in peace to whence ye came
          (Marc Tripp) Until we meet Again
          (Marc Tripp) <Moving to the South>
          (Marc Tripp) Powers of Earth
          (Marc Tripp) Place of deepest Night,
          (Marc Tripp) Guardian of the Gate, I pledge my Earth to thine!
          (Marc Tripp) Depart in peace to whence ye came.
          (Marc Tripp) Until We meet again.
          (Marc Tripp) <Moving to the West>
          (Marc Tripp) Powers of Water
          (Marc Tripp) Place of the Setting Sun,
          (Marc Tripp) Guardian of the Gate, I pledge my Water to thine.
          (Marc Tripp) Depart in peace to whence ye came.
          (Marc Tripp) Until we meet again!
          (Marc Tripp) <Moving to the North>
          (Marc Tripp) Powers of Fire,
          (Marc Tripp) Place of the Highest Sun,
          (Marc Tripp) Guardian of the Gate, I pledge my Fire to thine!
          (Marc Tripp) Depart in peace to whence ye came.
          (Marc Tripp) Until we meet again.
          (Marc Tripp) <Moving back to my place in the circle.
          (Shadow Hawk) I take the Sword of Opening, and I move to the North
          (Shadow Hawk) Moving counterclockwise, I walk the Circle one more
          time...
          (Shadow Hawk) and the fire gutters out and sinks into the Earth...
          (Shadow Hawk) I walk the Circle Round and Round.
          (Shadow Hawk) I walk the Circle into the Ground.
          (Shadow Hawk) I walk the Circle round and Round.
          (Shadow Hawk) Out to the edge of the Covenstead.
          (Shadow Hawk) Returning to the north, I raise the sword high...
          (Shadow Hawk) The Circle is Open, but unbroken...
          (Shadow Hawk) Merry Meet, Merry Part, and Merry meet again!
          (Shadow Hawk) So mote it be!
          (Rilla) So mote it be!
          (Marc Tripp) So Mote it be!
          (Jim Stay) So Mote it be
          (2-1,Rick B) So Mote It Be!
          (I.D.) So mote it be!
          (Kammy) So mote it be!
          (Many Blue Sparks) So Mote it be!

                                                                            2150

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                         COMPUSERVE ON-LINE FULL MOON RITUAL
                                      MAY 1993

          *********** New Age+ Forum  04-May-93 20:17

           HP      | MBS, will you call the Guardians of the South?
           Many Blue Sparks: Spirits of Fire who live in the summer sun...
                   | and winter fires, Guardians of the south....
                   | that warm this our home... we ask you to
                   | watch this circle and join our celebration.
           HP      | So mote it be!
           Otterkin| So mote it be!
           HP      | Guardians of the watchtowers of the West...
                   | Setting Sun, Home of Bear, Waters of the Abyss...
                   | I do Summon you Here to this Rite...
                   | Serpent power, flowing power, I call to you...
                   | Come, attend this our Circle as we gather to do...
                   | the Lady's Will!
                   | So mote it be!
           Otterkin| So mote it be!
           HP      | I pick up the old hollowed rock that lays
                   | upon the altar...
                   | in it was water collected from sacred streams.
                   | Holding the Water to the West, I offer it up...
                   | Creature of Water, be thou purified and cleansed to do
                   | the Lady's Will.
                   | Picking up Salt I offer it to the North for Blessings.
                   | Creature of Earth, be thou purified and cleansed to do
                   | the Lady's Will.
                   | Mixing the Salt and water together, I stride the
             | circle in a clockwise manner,
                   | splashing salted water around the Circle.
                   | By the Creatures of Water and Earth do I cleanse
                   | and purify this Circle!
                   | and I place the salted water back on the altar.
                   | Picking up the incense, I offer it to the East
                   | Spirit of East and Air, be thou purified and cleansed
                   | to do the Lady's Will!
           Babs    | Persephone from the East receives your offering.
             | Xaipe!!!
               HP  | Then, holding the Censor to the South...
                   | Spirit of Fire, be thou purified and cleansed to do
                   | the Lady's Will!
                   | And I add the incense to the fire,
                   | and walk the circle...
                   | wafting the sweet smoke.  Creatures of Air and Fire...
                   | Cleanse and purify this Circle
                   | that we might Do the Lady's Will!
                   | And I place the censor back on the altar.
                   | So mote it be!
           Otterkin| So mote it be!
           HP      | Then, I take up the Staff...
           HP      | In my Hands is the Staff of the Gods
                   | Fire flowing from it's Tip.
                   | From North to East to South

                                                                            2151

                   | I Cast the Circle round the Earth
                   | returning to the North.
                   | At Circle's Center,
                   | I plant the Rod Deep in the Earth.
                   | Like a Pillar, the Staff reaches up from the
                   | Center of the Circle.
                   | Turning, I bow to my Lady.
           Otterkin| We are in the Space between the worlds,
                   | In a place that is not a place,
                   | In a time that is not a time,
                   | In a space that is not a Space.
                   | Welcome, and Blessed Be!
           HP      | Blessed Be!
           HP      | Oh Lady, on this most Sacred Night,
                   | As your Face waxes Full and Bright,
                   | I bid thee grant my Heart's Delight.
                   | Oh Mother, Lover, Crone as One,
                   | Gracious Goddess, Queen of All,
                   | I call to you to Come,
                   | Join us here as we sound the Bell,
                   | Your Ritual has begun.
                   | Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna
                   | Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna
                   | Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna
           Selene  | Horned One, Lover, Sun and Son,
                   | Leaper in the Corn
                   | Join me in my Moonlit Rite,
                   | Weave with this Spell tonight!
                   | God of Wood and God of Field,
                   | Dancing by my Light,
                   | Come you now, an' as you Will,
                   | Share with Us Delight!
                   | God of Forest, God of Life
                   | Come I call you here tonight.
                   | Lover dead by Winter's hand,
                   | Join with Me to Bless the Land!
                   | send 6 Yours!
           Pan     | Tonight is the Night of the Full Moon,
                   | and tomorrow is Beltaine by the Old reckoning.
                   | The time of Beltaine (Lady's Day) is the time
                   | of celebrating the coming fertility of the Earth
                   | In days past there were many ways to celebrate.
                   | A bonfire was lit, and people would dance around
                   | and leap over it for luck in the coming year
                   | usualy with a specific endeavor in mind such
                   | as finding one's true love, fertility in marriage,
                   | or safety in traveling.  Cattle were driven
                   | through it's ashes to ensure good milk yield.
                   | It was also a time when the High Priest and
                   | High Priestess would share in the Great Rite, Blessing
                   | the fields and flocks with the Power raised to ensure
                   | fertility and bounty.  Couples drifted from the Circle
                   | to make love in the fields to add to and share in
                   | the Blessings.
                   | This year we are doubly blessed.  We have a Full

                                                                            2152

                   | Moon coinciding with Beltaine, so it will be
                   | extra strong for "fertilizing" the coming
                   | year and our work here tonight.
           Selene  | Speaking of work, my beloved Lord,
                   | I am eager to begin.
                   | Tonight we raise the Cone of Power in a
                   | different way, so please gather round.
                   | Upon the altar there are ribbons,
                   | Colors of all kinds,
                   | White for gifts of the Spirit
                   | Pink for love or romance,
                   | Green for healing power,
                   | Blue for for truth and wisdom,
                   | Red the Blessings of the Fertile Field,
                   | Gold for wealth,
                   | Silver for security...
                   | Choose the ribbon right for you,
                   | the colors all run true.
                   | All the colors in between,
                   | shades and hues of each are seen.
                   | Tonight's a night of Magic True
                   | And magic follows Form.
                   | In your Hand, catch one end and
                   | the let other reach for
                   | the Staff of the Gods.
                   | The Magic draws the Ribbons, and
                   | They fasten themselves upon the Staff.
                   | And brightly flutter there,
                   | Dancing in Her Light,
                   | Wrapped around the God's Pole,
           Pan     | Hear the sound of drumbeat slow,
           Selene  | Straight and Hard in the Night.
           Pan     | The Heartbeat of the Land.
           Selene  | nd
           Pan     | Hear the sound of drumbeat slow,
           Selene  | [B
           Pan     | The Heartbeat of the Land.
                   | Dance around the Maypole fair,
                   | Weave your ribbons bright and tight,
                   | Wrap the Staff of God.
                   | Wrap your ribbons bright and tight,
                   | Weave your Heart's delight.
                   | Drumbeat sounds louder still,
                   | as faster it becomes,
                   | Joyous cries from throats do leap,
                   | Hearken to the Sound.
                   | Faster still the beat does sound,
                   | The Circle spins around and round,
                   | Wrap the God's Pole with your Dreams,
           Babs    |  ) ) ) ) ) ) O ( ( ( ( ( (
           Pan     | That Fertile be your Life.
                   | Wrap the Pole up nice and tight,
                   | Sealing your desire.
                   | Wrap the pole up nice and tight,
                   | The Ribbons now are short.

                                                                            2153

                   | Bind them when you reach the Base
                   | And listen for His Call!
                   | (hear the sound of far off hunting horns)
           Selene  | (Lighting fire)
                   | Tonight we charge by Fire Bright.
                   | and Jump the Beltaine Fire.
                   | Fire Spirit, Fire Spirit, Dancing in the Night,
                   | Fire Spirit, Fire Spirit, Come and join our Rite!
           Pan     | Come My Lady, and Jump the Fire with me!
                   | (joining hands we jump the fire)
                   | (let all who wish, visualize the fire
                   | and jump along with us.
           Selene  | Are you going to ask them to share their
                   | wishes?
           Pan     | Will you share your wishes with us here tonight?
           Selene  | Silver and pink ribbons for me...
           H.P.    | I wish for Contentment in the coming year!
                   | (jumping the fire)
           Selene  | The child that I would like to adopt should be born in
                   | the coming year!
           Griffin | A wish to see the Community of the Old Religions
             | banding together as never before,
                   | putting aside differences in Perfect
                   | Love and Perfect Trust (Jumping the fire...)
           Many Blue Sparks: A green ribbon for me...
           Pan     | Blessed Be!
           Many Blue Sparks: healing of mind and body to become the highest
                   | I can...  jumping the fire.
           Pan     | So mote it be!
           Babs    | Goddess & God bring me blue - letting go
                   | & red - passion. (Jump)
           Selene  | Blessed BE!
           Selene  | Blessed Be!
           Pan     | Then we continue...
           Pan     | Lay your hands upon my Staff, feel the power within,
                   | Take of It I will to you, Life and Heart and Soul,
                   | Take the Power within yourself,
                   | Centered and Empowered,
                   | Plant it deep within your Heart, feel Desire filled.
                   | Deeper works the Magic still,
                   | The Greatest Rite is nigh,
                   | Open now the Circle cast,
                   | and slip you out by ones and twos,
                   | into the woods, both Fair and dark,
                   | and feel Me all about.
                   | The Oldest Magic fills the Air,
                   | Desire fills the loins,
                   | Lovemaking, the Ancient Magick
                   | brings life to Heart's desire,
                   | And fertilizes the Earth.
                   | (visualize you and a loved one
                   | going out into the woods)
                   | Blessed are the hearth and Field,
                   | upon your love does lay.
                   | Make your loving long and deep,

                                                                            2154

                   | share your loving sweet.
                   | Come back to Circle when you are done,
                   | This Night's the Night of Love,
                   | Come back to Circle when you are done,
                   | While our Mother is Above.
                   | Milady, will you help me erect the Oldest Altar?
           Selene  | Willingly and with Love, My Lord.
           Pan     | (in the center of the circle a mist does rise)
                   | And I carry you within,
                   | hidden from eyes of the World...
                   | and only the sounds of Lovemaking fill the air.
                   | Around the Circle, the Coveners each make their way
                   | to the fields, with their loved ones and make love,
                   | each in their own way, to share the joy of Love, Lust
                   | and the regeneration of Life itself.
                   | Drink the Wine that is the fruit of my loins...
                   | And eat the bread that is the grain of my body...
                   | That I will live in you and you will live in me.
           Selene  | Now this Rite is drawn to close,
                   | The Fire is dying down,
                   | The pole is wrapped for the coming Year,
                   | And Magic fills your life.
                   | Thank you Horned One, young and Strong,
                   | For being here tonight,
                   | Thank you horned One, Dark and Fierce,
                   | For Dancing in Her Light.
           HP      | Goddess Fair and Goddess Bright,
                   | Within you lies the Seed,
                   | Goddess Fair and Goddess Bright,
                   | We thank you for your Rite.
           H.P.    | Moving to the West....
                   | Keepers of the Watchtowers of the West, I thank you
                   | for attending this our Lady's Rite,
                   | and as you depart to your Watery realm, I ask
                   | that there always be Peace,
                   | peace between you and the Children of the Lady!
                   | So mote it be!
           Otterkin| So mote it b!
           H.P.    | Now South please.
                   | MBS, please thank the south for us?
           Many Blue Sparks: Keepers of the Tower of the East, thank you
                   | for attending our Lady's rite
                   | and as you return to Spheres of Fire, I ask that
                   | you bring us Light,
                   | Light for the Children of the Lady!
           Otterkin| So mote it be!
           H.P.    | So mote it be!
                   | Babs, Wilt thou thank the Guardian of the East?
           Babs    | Hail wise Persephone. Thank you for your gracious
                   | attendance. Bless our dreams. Xaipe!!!
           H.P.    | Blessed Be!
           Otterkin| Blessed Be!
           Griffin | Guardians of the Watchtowers of the North,
                   | Lords of the Earth,
                   | we thank you for your presence. Stay if you will,

                                                                            2155

                   | part if you must...
                   | and if depart you will,
                   | then we bid you Hail and Farewell...
                   | So mote it be!
           Otterkin| So mote it be!
           H.P.    | So mote it be!
           HP      | With my athame I walk to the north,
                   | the point is at the ground, I walk the
                   | Circle round and round, from North to West
                   | to South then East, the Circle sinks into the
                   | ground.  I turn to face my Lady Fair, across
                   | the sacred Ground.
                   | The Circle is Open, but never broken.
                   | Merry Meet, Merry Part, and Merry Meet again!
           Shadow Hawk: Blessed be all!
           Otterkin| Blessed be!
           ID      | Blessed be!!
           Many Blue Sparks: Blessed be!
           Griffin | Blessed Be!

                                                                            2156

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          FULL MOON RITUAL
          October 12, 1992
          Led by Baba Yaga (Grandmother Owl) with Shadow Hawk and Rilla

          (1-3,Baba Yaga) I also wanted to remind everyone that if you are
          someone who feels
          ...
          (1-3,Baba Yaga) that Columbus isn't your A#1 hero, we can put in a
          polite bow to the
          (1-3,Baba Yaga) residents of Turtle Island were here to greet him.
          (1-3,Baba Yaga) The strange words you'll see in the ritual are Chero-
          kee for the
          Spirit
          (1-3,Baba Yaga) guardians of the Quarters, the God, Goddess and
          Ancestors/Community/Totems.

          (1-1,S.H.) striking chime once

          (1-1,S.H.) Relax your bodies, feel the tension flow out of them....
          (1-1,S.H.) send your awareness down, down, into your feet...
          (1-1,S.H.) and from your feet, feel the connection to the earth
          pulling at you
          (1-1,S.H.) slowly, begin to breath deep...
          (1-1,S.H.) and with each breath you take, fill your body with en-
          ergy...
          (1-1,S.H.) and with each exhale, push it down through your feet into
          the earth...
          (1-1,S.H.) the connection grows stronger, and the barriers break down
          (1-1,S.H.) breath by breath, wall by wall, and the earth becomes alive
          (1-1,S.H.) beneath you.
          (1-1,S.H.) Now, as you inhale, let the energy flow completely through
          you into the
          earth...
          (1-1,S.H.) and as you exhale, begin to pull energy from the earth up
          into your
          body...
          (1-1,S.H.) you are awash in the energies of Father Sky and Mother
          Earth, they
          (1-1,S.H.) are cleansing and balancing your body with each breath you
          take.
          (1-1,S.H.) Air and Earth, you are balancing, you are grounding, you
          are
          (1-1,S.H.) attaining peace and harmony with our Mother and our Father-
          ...
          (1-1,S.H.) Breath gently, and be at one.

          (1-3,Baba Yaga) (moving to the east and raising my athame high)

          (1-3,Baba Yaga) This athame is the symbol of Air, the element of the
          East.
          (1-3,Baba Yaga) I summon the powers of the East, the winds of thought
          and
          intelligence,...
          (1-3,Baba Yaga) the storms of inspiration and learning. Here arises
          Awahili, the

                                                                            2157

          Eagle,...
          (1-3,Baba Yaga) where the sun does ever shine. Give to us the wisdom
          of the east.
          ...
          (1-3,Baba Yaga) We invite these spirits to this our celebration of
          their powers.

          (1-3,Baba Yaga) (Walking around circle drawing it with the Athame)
          (1-3,Baba Yaga) (lighting candle)

          (1-1,S.H.) (moving to the South)
          (1-1,S.H.) (taking breath, and raising Wand high)

          (1-1,S.H.) This Wand is the symbol of Fire, the Element of the South.
          I
          (1-1,S.H.) summon the powers of the South, the fires of directed will,
          of
          (1-1,S.H.) energy and spirit.  Here dwells Tsistu, the Rabbit, the
          Trickster
          (1-1,S.H.) in the direction we are always facing.  Grant us the
          ability to
          (1-1,S.H.) attune ourselves to the energy of the South.  We invite
          these
          (1-1,S.H.) Spirits to lend us their aid in our work tonight.

          (1-1,S.H.) (walking Circle, sending fire though the wand, outlining
          the circle of
          Fire

          (1-3,BYaga) (Moving to the West. Picking Up small bowl of clear water
          ...
          (1-3,BYaga) Holding water over head facing west)

          (1-3,BYaga) This water is the essence of Water, the Element of the
          West. ...
          (1-3,BYaga) I summon the powers of emotion and love, understanding and
          caring.
          (1-3,BYaga) Here dwells Yanu, the Bear, where the sun lies down and
          dies ...
          (1-3,BYaga) It is the home of the thunders: the source of knowledge of
          our inner
          (1-3,BYaga) beings. Grant us thy inner peace and understanding. ...
          (1-3,BYaga) We invite these spirits to permeate all that we do here.

          (1-3,BYaga) (Walking around circle sprinkling water, drawing circle
          with stream of
          water)
          (1-3,BYaga) (lighting candle)

          (1-1,S.H.) ###126###(I move to the North and raise a container of Salt high)

          (1-1,S.H.)  This Salt is the symbol of Earth, the Element of the
          North.  We
          (1-1,S.H.) summon the strength and protection of the rocks and the
          trees, the

                                                                            2158

          (1-1,S.H.) stability of the stones which are the bones of the People.
          Here
          (1-1,S.H.) dwells Yunsu, the Buffalo, in the home of the white giant
          from
          (1-1,S.H.) whose mouth streams the cleansing wind.  Grant to us thy
          strength,
          (1-1,S.H.) ancient wisdom, cleansing and stability.  We invite these
          Spirits
          (1-1,S.H.) to give reality to all that we do here.

          (1-1,S.H.) (walking the Circle, outlining the Circle with Salt)
          (1-1,S.H.) (moving towards the Altar)
          (1-3,BYaga) (moving towards altar)
          (1-8,Rilla) <standing at altar>
          (1-1,S.H.) (joining Rilla at the Altar)

          (1-8,Rilla) Great Goddess, Maiden, Mother, Crone...
          (1-8,Rilla) spread wide your wings of silver moonlight over us...
          (1-8,Rilla) Give thy blessing to us and to these rites we do...
          (1-8,Rilla) in your name.  Grandmother Earth, Agisagua, Grant us
          thy...
          (1-8,Rilla) peace and thy blessing...

          (1-8,Rilla) <lighting Goddess Candle>

          (1-1,S.H.) Mighty God of the Golden Sun, the Winter's cold, bring your
          (1-1,S.H.) beaming face to our circle.  Galunlati, Father Sky, Great
          (1-1,S.H.) Mysterious of the cosmos; give thy blessing to these rites
          we do in your
          name.

          (1-1,S.H.) (lights God Candle)
          (1-1,S.H.) (lighting Yellow Candle)

          (1-3,BYaga) Like  the radiating cords of the spider's web...
          (1-3,BYaga) All paths lead to the center. and like the circling
          threads, ...
          (1-3,BYaga) each one of us is linked, one to all others. Spirits
          dwelling here,
          (1-3,BYaga) old ones, ancestors, Agayunli, Nunahe, be welcome ...
          (1-3,BYaga) here we are all one. We are the Stone Peoples...
          (1-3,BYaga) the community of the religions of the Mother Earth and the
          Father Sky.

          (1-3,BYaga) (Lighting red Candle)
          (1-3,BYaga) (Picking up silver cup filled with clear spring water...
          (1-3,BYaga) holding the cup up towards the full moon)

          (1-8,Rilla) Silver Lady, Mother of Dreams, Night Sister...
          (1-8,Rilla) Lift your sacred circle---see your reflection here.

          (1-8,Rilla) <looking up at the moon>

          (1-1,S.H.) In Shadow do we search.
          (1-1,S.H.) To the Darkness you bring welcome light!

                                                                            2159

          (1-3,BYaga) (looking at the Moon)
          (1-1,S.H.) (looking up at the moon)

          (1-3,BYaga) Lady Moon, your silver face reflects upon this water. ...
          (1-3,BYaga) Reach down and give  your face unto this mirror here. ...
          (1-3,BYaga) Come to us Lady: come. We, your children ask you. ...
          (1-3,BYaga) Moon Web, Silver Thread....
          (1-3,BYaga) Spin to us.
          (1-8,Rilla) Moon Web, Silver Thread, Spin to us.
          (1-3,BYaga) Moon Web, Silver Thread....
          (1-1,S.H.) moon Web, Silver Thread, spin to Us.
          (1-3,BYaga) Spin to us.
          (1-1,S.H.) Moon Web, Silver Thread, Spin to us.
          (1-8,Rilla) Moon Web, Silver Thread, Spin to us.

          (1-3,BYaga) (bringing cup down to level with my heart)
          (1-3,BYaga) (staring into water there)

          (1-1,S.H.) Moon Web, Silver Thread, Spin to US!
          (1-3,BYaga) Moon I name You, Moon you be
          (1-8,Rilla) Moon, I name you. Moon you be.
          (1-1,S.H.) MOON WEB, SLIVER THREAD, SPIN TO US!
          (1-1,S.H.) MOON, I name you, Moon you be.

          (1-3,BYaga) (Drinking from cup of moonlight)
          (1-3,BYaga) (Passing cup to Shadow Hawk)

          (1-3,BYaga) Drink Deep of Moonsilver ...
          (1-3,BYaga) Be one with Moonlight.

          (1-1,S.H.) (taking draught)
          (1-1,S.H.) (passing chalice to Rilla)
          (1-8,Rilla) <drinking>

          (1-3,BYaga) Drink Rilla, Drink Deep of Moonsilver ...
          (1-3,BYaga) Be one with Moonlight.
          (1-1,S.H.) Rilla, Drink, drink deep of Moonsilver.  Be one with the
          Moonlight.

          (1-8,Rilla) <passing chalice to Helen>

          (1-3,BYaga) Helen, Drink Deep of Moonsilver ...

          (1-5,Helen Larkin) <drinking.. passing chalice>

          (1-3,BYaga) Be one with Moonlight.

          (1-5,Helen Larkin) <to Ray>
          <drinking>
          <passing chalice>

          (1-3,BYaga) Ray Drink Deep of Moonsilver ...
          (1-3,BYaga) Be one with Moonlight.

          <to babayaga>

                                                                            2160

          (1-3,BYaga) Taking chalice and picking up sprig of lemon balm
          (1-3,BYaga) (Dipping lemon balm leaf in...
          (1-3,BYaga) the cup, shaking drops of moon water over Shadow Hawk)

          (1-3,BYaga) Moon Washed, Love and light...
          (1-3,BYaga) She brings.

          (1-3,BYaga) (Dipping lemon balm leaf in...
          (1-3,BYaga) the cup, shaking drops of moon water over Rilla ...
          (1-3,BYaga) and sending with it healing power from our ritual)

          (1-3,BYaga) Moon Washed, Love and light...
          (1-3,BYaga) She brings.

          (1-3,BYaga) (Dipping lemon balm leaf in...
          (1-3,BYaga) the cup, shaking drops of moon water and protection over
          Helen)

          (1-3,BYaga) Moon Washed, Love and light...
          (1-3,BYaga) She brings.

          (1-3,BYaga) (Dipping lemon balm leaf in...
          (1-3,BYaga) the cup, shaking moon water  over Ray)

          (1-3,BYaga) Moon Washed, Love and light...
          (1-3,BYaga) She brings.

          (1-3,BYaga) (Dipping lemon balm leaf in...
          (1-3,BYaga) the cup, shaking moon water over myself, making face)

          (1-3,BYaga) Moon Washed, Love and light...
          (1-3,BYaga) She brings.

          (1-3,BYaga) (pouring a drop of the moon water on the ground(floor))
          (1-3,BYaga) (touching floor with foot)
          (1-1,S.H.) ###126###(touching ground)
          (1-8,Rilla) <touching ground> <placing symbols on the earth>

          (1-3,BYaga) As we take power to keep, We return power to its source...
          (1-3,BYaga) So Mote it Be
          (1-8,Rilla) So Mote it Be!

          (1-1,S.H.) As we take Power to keep
          (1-1,S.H.) We return Power to its source
          (1-1,S.H.) So mote it be.
          (1-3,BYaga) So Mote it Be
          (1-1,S.H.) So mote it be!

          (1-3,BYaga) (motioning to the directions as they are named)

          (1-3,BYaga) Air, Fire, Water, and Earth

          (1-3,BYaga) (motioning above and below)

          (1-3,BYaga) Power of Moon and Sun. ...

                                                                            2161

          (1-3,BYaga) Be within us always. As we leave this place between the
          worlds. ...
          (1-3,BYaga) As we walk again upon the ordinary ground. What we did
          here is ever part
          of us ...
          (1-3,BYaga) We are power, we are change; our circle is opened...
          (1-3,BYaga) Blessed Be

          (1-3,BYaga) (opening arms wide to take in the whole circle)

          (1-8,Rilla) Blessed Be!!
          (1-1,S.H.) Blessed Be!
          Blessed be

          (1-3,BYaga) (hugging  Rilla, Hugging Shadow Hawk, Hugging Ray, Hugging
          Helen)
          (1-1,S.H.) (hugging hug junkies)
          <hugging>
          (1-8,Rilla Hugging all....beautiful ritual, Baba!

          ____________________________________________

          EXPLANATORY NOTES

          Awahili is Cherokee for Eagle, the spirit keeper of the East. This is
          the messenger
          to the powers and the bird of the chieftain.

          Sistu is Cherokee for Rabbit. the spirit keeper of the South for the
          Eastern
          Woodland Indians. Western Indians use the Coyote her. In any case it
          represents
          teaching through humor or by showing how NOT to do things. Think of
          the B'rer Rabbit
          stories: "Please
          don thro me in dat briar patch!"

                                                                            2162

          Yanu is Cherokee for Bear, the spirit keeper of the West. Yanu is the
          healer, she
          who gave the sweat lodge to the people and the bear is the chief of
          the council of
          the four-leggeds. The thunders are 'chancy' powers, sometimes good and
          sometimes
          evil.

          Yunsu is Cherokee for Buffalo, the spirit keeper of the North. Yes,
          buffalo once
          roamed a lot of the East! The buffalo provides for our mundane needs
          with food,
          clothing, shelter and, in the planes, fuel. For the Sioux (Lakota) the
          buffalo also
          gives the sacred pipe to the people, their communication with the
          powers.

          Agisegua is the Great female or Great Doe of the Cherokee. There are
          other female
          power figures which might have been used including the Corn Mother.

          Galunlati is 'him above' in Cherokee and is one of many possible names
          for deity
          above.

          Agayunli means "old" and refers to 'ancestors'; the grandmothers and
          grandfathers
          who are the wise ones. 'Grandmother' and/or 'Grandfather' were used as
          respectful
          address to persons considered wise without regard to actual kinship.

          Nunahi are the spirits and totems which surround us. It might be
          translated as the
          'immortals'.

                                                                            2163

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          Full Moon Ritual  Sept 10, 1992
          HPS-Nanette
          HP -Ted

          (1-6,HPS) [ HPS take besom (broom) and circles the area clockwise
          while
          (1-6,HPS) sweeping and saying]
          (1-6,HPS) Sweep Ye Circle
          (1-6,HPS) Sweep it well
          (1-6,HPS) Sweep out evil
          (1-6,HPS) Sweep out ill
          (1-6,HPS) Sweep out ye Lady's beautiful Earth
          (1-6,HPS) And fill this site with Joy and Mirth!

          (1-6,HPS) [HPS rings a pleasant bell three times]
          (1-6,HPS) Ring!
          (1-6,HPS) Ring!
          (1-6,HPS) Ring!
          (1-6,HP) I will now light the Lords candle on the Alter...
          (1-6,HP) My lord, be with us in strength and love to see this circle
          through
          (1-6,HP) As the light shines through, Our love is with you!
          (1-6,HPS) I will now light the Lady's candle on the altar...
          (1-6,HPS) May the Lady's light guide us.  So mote it be!

          (1-6,HPS) My lord, will you please summon the Elementals?

          (1-6,HP) By your wish, my love!
          (1-6,HP) [I move to the East with Athame in hand and draw a Large
          invoking
          (1-6,HP) pentagram in the air]
          (1-6,HP) Powers of the East, entities of air, I call and summon thee
          here and
          (1-6,HP) now. With the Love of the Lady and the Strength of the Lord I
          invoke
          (1-6,HP) Thee; Be present at our circle; Protect those within; Guide
          us in...
          (1-6,HP) our rites.
          (1-6,HP) Oh, great element of air, as thou flows within us all, I ask
          (1-6,HP) of thee to join all here together with thine invisible bonds
          of
          (1-6,HP) thought and knowledge.  So Mote it Be!

          (1-6,HP) [I move to the South, again drawing an invoking pentagram in
          (1-6,HP) the air]
          (1-6,HP) Powers of the South, entities of fire, I call and summon thee
          here
          (1-6,HP) and now. With love of the Lady and Strength of the Lord I
          invoke...
          (1-6,HP) thee;  Be present at our circle; Protect those within; and
          Guide us
          (1-6,HP) in our rites.  Oh great elements of fire, warm our hearts and
          souls
          (1-6,HP) so that all within our circle tonight can WILL that perfect
          love

                                                                            2164

          (1-6,HP) away and thus receive all that which returns thrice fold.
          (1-6,HP) So mote it be!
          (1-6,HPS) So Mote It Be!

          (1-6,HP) [I move to the West.  I draw a large invoking pentagram in
          the air]
          (1-6,HP) Powers of the West, entities of water, I call and summon thee
          with
          (1-6,HP) the love of the Lady and strength of the Lord.  I invoke
          Thee; Be
          (1-6,HP) present at our circle; Protect those within; and guide us in
          our...
          (1-6,HP) rites.
          (1-6,HP) Oh great element of water, help us dare to flow as easily as
          thou...
          (1-6,HP) within and without our physical selves so that all within our
          circle...
          (1-6,HP) may join on the astral.  Moisten our lips so our kiss be
          soft; Flow...
          (1-6,HP) fromfrom our eyes as tears of joy; Unite us in the realms of
          the...
          (1-6,HP) Gods.  So mote it be!
          (1-6,HPS) So Mote It Be!

          (1-6,HP) [Circling to the north I draw another large invoking Pen-
          tagram]
          (1-6,HP) Lady of the North, Mother Earth, sweet beauty and gift of the
          Gods,...
          (1-6,HP) join us here in our circle of love. With the Lord and the
          Lady...
          (1-6,HP) within us all, we send for thee with Perfect Love and Perfect
          Trust...
          (1-6,HP) so that thou may be healed, renewed, and loved. Powers of the
          North,...
          (1-6,HP) entities of the Earth, be present at our circle; Protect
          those...
          (1-6,HP) within; and Guide us in our rites.  With the love of the Lady
          and...
          (1-6,HP) the strength of the Lord, I call thee here now!
          (1-6,HP) So mote it be!
          (1-6,HPS) So Mote It Be!

          (1-6,HP) [Back to the East again, Athame raised high]
          (1-6,HP) So Mote It Be!  The elements are here!
          (1-6,HP) [speaking now to the HPS]
          (1-6,HP) My Lady, the elements are present as per your wish.  With
          love and...
          (1-6,HP) trust they have been summoned as all here now have been.
          (1-6,HPS) So Mote It Be!

          (1-6,HPS) [HPS goes to the alter and draws a pentagram in a bowl of
          salt]
          (1-6,HPS) I bless thee salt, element of Earth, in the names of the
          Lady &...
          (1-6,HPS) Lord.  [HPS now draws a pentagram in a bowl of water]

                                                                            2165

          (1-6,HPS) I bless thee, element of water, in the names of the Lord and
          Lady.

          (1-6,HPS) [HPS Places three Athame-fulls <g> of salt in the water]
          (1-6,HPS) I ask that the combining of these elements purify our
          circle, and...
          (1-6,HPS) those who shall enter this sacred place of worship for the
          Lady and...
          (1-6,HPS) Lord.

          (1-6,HP) [HP draws a pentagram in a small dish of incense]
          (1-6,HP) Incense of Oil.  Incense of Herb. I bless and consecrate thee
          to be...
          (1-6,HP) pure and good. With this blessing I do charge thee to keep
          from this...
          (1-6,HP) circle all ill and bring forth the security of Perfect Love
          and...
          (1-6,HP) Perfect Trust to all within our magical bounds.
          (1-6,HP) So Mote It Be!

          (1-6,HP) [Now I draw a pentagram in over the fire (a small charcoal)]
          (1-6,HP) Creature of fire, I consecrate and bless thee so that thou
          are...
          (1-6,HP) purest in form, love, and trust.  Powers within, grow and
          strengthen...
          (1-6,HP) so that thou may protect and aid all within our circle,
          uniting us...
          (1-6,HP) within, even over vast distances.  I charge thee to hinder us
          not,...
          (1-6,HP) protect us from that which we do not desire, and warm our
          hearts...
          (1-6,HP) with thoughts of Love and Trust.
          (1-6,HP) So Mote It Be!

          (1-6,HP) [I now place a bit of incense on the coal]
          (1-6,HP) Incense burn in the fires light and the elements shall unite.
          May...
          (1-6,HP) the sweetness upon the air aid our united thoughts and bring
          forth...
          (1-6,HP) all which is good and pure.  For that which is not good and
          pure...
          (1-6,HP) shall find the sweetness sour and repugnant.  Incense and
          fire now...
          (1-6,HP) seal our way on the path of the Lady and Lord!
          (1-6,HP) So Mote It Be!

          (1-6,HP) [HP will take censor in hand and the HPS will take the salted
          water,...
          (1-6,HP) we then sprinkle and cense the circle border as well as
          ourselves...
          (1-6,HP) within...  ]
          (1-6,HP) <Spinkle>
          (1-6,HP) <Sprinkle>

                                                                            2166

          (1-6,HPS) [I will now conjure the circle, please visualize a bright
          blue...
          (1-6,HPS) perimeter]
          (1-6,HPS) I conjure thee oh circle of love and light. May our perfect
          love and...
          (1-6,HPS) trust shine bright.  With this light of blue,
          (1-6,HPS) We ask that no harm come through.
          (1-6,HPS) Circle in, Circle out,
          (1-6,HPS) Only the pure of heart may come about.
          (1-6,HP & HPS) So Mote It Be!
          (1-6,HP) [With a big ole kiss I bring all the Ladies out there into
          our...
          (1-6,HP) circle]

          (1-6,HPS) [With a kiss I bring all the Lords into our circle]
          (1-6,HPS) <Kiss Kiss>

          (1-6,HP) Well, we're all in circle and have a ritual for the moon to
          boot.
          (1-6,HP) Anyone have any input they would like some group thought on?
          We
          (1-6,HP) have a bit of collective thought to do later, also.
          (1-5,Shadow Hawk) I would like to thank the Lady for the fact...
          (1-5,Shadow Hawk) that so little life was lost due to Hurricane
          Andrew.
          (1-6,Ted & Nanette) Blessed Be!
          (1-5,Shadow Hawk) Greg, Lars, Count, anything to add?
          (1-9,Lars) I would like to say thank you for a beautiful experience..
          (1-4,Greg) I would like to ask if we coulld raise dome energy to
          (1-6,Ted & Nanette) OK, shall we go into our ritual?  Also, what is
          the transmission...
          (1-4,Greg) send to my mother in the hospital
          (1-6,Ted & Nanette) delay?  should I wait longer for responses?
          (1-5,Shadow Hawk) Yes wait about a minute longer
          (1-4,Greg) I can't type fast
          (1-6,HP) Why is your mom in the hospital?
          (1-4,Greg) Cancer
          (1-6,HP) Let's do a bit of healing with our collective thoughts, when
          the...
          (1-6,HP) magic time is ready.  Is that OK?  Where is she?
          (1-4,Greg) Dobbs Ferry, New York... that sounds fine
          (1-6,HP) Any one else, or shall the ritual begin?

          (1-6,HP) Whom might have a whit candle available, and whom is visual-
          izing...
          (1-6,HP) tonight?
          (1-9,Lars) I'm just 20 minutes north of where the worst of Andrew
          hit--Please .... a though
          (1-4,Greg) I have a white candle
          (1-5,Shadow Hawk) I have a Zen Candle

          (1-6,HPS) Figures!
          (1-6,HP) OK let us do what we came here to do!
          (1-6,HP) Tonight is the full moon.  We are at our peak in magic, love,
          and...

                                                                            2167

          (1-6,HP) fulfillment in all matters.  Tonight we celebrate the climax
          of our...
          (1-6,HP) Lady's cycle.  Tonight we are all one!
          (1-6,HPS) The culmination of our work, our love, and the Lord, rest in
          the...
          (1-6,HPS) Lady tonight.
          (1-6,HP) Would anyone else like to comment on what the full moon is to
          them?
          (1-9,Lars) High Tide for me...!
          (1-6,HP) So be it.
          (1-6,HPS) The Godess is Alive and Magic is afoot!
          (1-5,Shadow Hawk) The Full moon is the face of my Lover.
          (1-6,HP) Blessed be! The Goddess is Alive and Magic is afoot!

          (1-6,HP) [HP now take white candle in hand, (mouth actually, hands are
          busy)]
          (1-6,HP) May this candle be as the moon, as the Goddess.  Shining
          bright with...
          (1-6,HP) the warmth of love.
          (1-6,HP) [I hand the candle to the HPS]
          (1-6,HPS) [HPS carves a pentagram in the candle and says]
          (1-6,HPS) With love and trust I charge this candle to burn bright and
          long. It...
          (1-6,HPS) is to represent the Lady, the moon, and of course the Lord.
          In peace...
          (1-6,HPS) and harmony this candle is love.
          (1-6,HP) Blessed Be!
          (1-6,HPS) Blessed Be!
          (1-6,HPS) So Mote It Be!

          (1-6,HPS) [HPS now lights the candle and places it on the altar,
          saying]
          (1-6,HPS) Now, with all of us across the distances, if you have a
          candle,...
          (1-6,HPS) please do as I did.  We shall wait...
          (1-5,Shadow Hawk) blessed be
          (1-6,HP) Shall we continue?
          (1-3,Count Cagliostro) yes
          (1-5,Shadow Hawk) aye
          (1-9,Lars) yes
          (1-4,Greg) Blessed Be!
          (1-6,HPS) So be it!  Those that have candles please follow along;
          those...
          (1-6,HPS) without should visualize one and procede along also.  The
          physical...
          (1-6,HPS) world NEVER INHIBITS the realm we are in now.
          (1-6,HPS) I want everyone to look into the flame of your candle.  Our
          computer...
          (1-6,HPS) desk is serving as an altar tonight, to make it a bit less
          hectic....
          (1-6,HPS) <g>.  Anyhow, look into the flame and see the moon.  So
          bright and...
          (1-6,HPS) full, this is the moon in your heart.
          (1-6,HP) Now look again into the flame of your candle, and see your-
          self in...

                                                                            2168

          (1-6,HP) that flame.  See your life energy as it really is.  The moon
          is your...
          (1-6,HP) heart, the flame, and you life energy.  It is one!
          (1-6,HPS) Let us pause for a moment and let yourself be one with the
          flame,...
          (1-6,HPS) the moon, and the Goddess.  Feel the warmth.  Feel the love.
          (1-6,HPS) Know the Goddess.
          (1-6,HPS) As the candle burns, remember not what was said, but remem-
          ber what
          (1-6,HPS) was done and felt.  You and the Goddess are one.
          (1-6,HP) For those with candles, let them burn till gone.  For those
          without,...
          (1-6,HP) let them burn in your mind till dawn.  For to snuff a flame
          before...
          (1-6,HP) it's time really pisses-off the fire faeries!
          (1-6,HP) Blessed Be!
          (1-6,HPS) So Mote It Be!

          (1-6,HP) [Speaking to the HPS]
          (1-6,HP) My Lady.  My Love. Does thou wish at this time to become one
          with...
          (1-6,HP) the Goddess?
          (1-6,HPS) Yes, I do.
          (1-6,HP) So Be It!
          (1-6,HP) [I raise my athame and point it towards the HPS while saying]
          (1-6,HP) My Lady, Tis I, once again, calling upon thee with the
          request for...
          (1-6,HP) thou to join us now in this, thy high priestess.  Lady of
          many...
          (1-6,HP) names, Isis, Diana, Astarte, Aradia, Be with us!  Lady of
          many ages,
          (1-6,HP) maiden, mother, crone, Be with us!  With perfect love and
          perfect...
          (1-6,HP) trust I call upon thee, oh most beautiful mother of us all.
          Join...
          (1-6,HP) with us now!  Our hearts are open to thee.  Our circle is
          open to...
          (1-6,HP) thee.  Our trust resides in thee.  JOIN US NOW!

          (1-6,HP) [Now for the online tricky part, I'll invoke the HPS and then
          type...
          (1-6,HP) her response, maybe it'll work <g>]
          (1-6,HPS) [Breathing deepens]
          (1-6,HPS) She weeps...  for the destruction and the pain, for she
          knows it is...
          (1-6,HPS) great.  <sigh> But all  is how it should be.  Know that from
          death...
          (1-6,HPS) comes rebirth...  And although much time is passing, we will
          be...
          (1-6,HPS) whole again.  A large green ball...  Greg...  See a large
          green ball...
          (1-4,Greg) OK
          (1-6,HPS) in front of you...  <shaking head> Greener, brighter...
          Not...

                                                                            2169

          (1-6,HPS) Put your love inside and through me it shall go to your
          mother......
          (1-6,HPS) Your energies will double...
          (1-6,HPS) <Deep breath>
          (1-6,HPS) Good color greg...
          (1-6,HPS) <Long deep breathing>
          (1-6,HPS) It is done. It has been sent.
          (1-6,HPS) <We're back!  Pardon us for a second while we do a good
          grounding...
          (1-6,HPS) hug>

          (1-6,HP) Well, ...  Wow.
          (1-6,HP) Let's do a quick cakes and wine (or Ale), OK?
          (1-4,Greg) Sounds wonderful
          (1-9,Lars) ook...
          (1-5,Shadow Hawk) sounds good to me!
          (1-4,Greg) I have doughnuts and Ale
          (1-6,HPS & HP) Just got ours too!  Let's do it!
          (1-6,HPS & HP) [HP and HPS face each other (OK Nan, get on the desk)]
          (1-6,HPS & HP) [HPS hold the chalace, and HP pours the (oops) already
          poured ale...
          (1-6,HPS & HP) into the chalace, and says]
          (1-6,HP) Let me fill your cup, as you my lady have filled my heart.
          (1-9,Lars) I want to thank you for this experience...A toast!
          (1-6,HPS) Like the cup and the wine, we are one wet seperate.
          (1-6,HPS) [HPS picks up the athame, dips it in the chalace]
          (1-6,HPS) Blessed be my lord!
          (1-6,HPS) [HPS sprinkles the cakes with the Ale from her Athame and
          says]
          (1-6,HPS) Blessings be upon these grains of life, sacred to the
          Goddess.
          (1-6,HPS) [She offers a piece to me (HP), and now I give her one.]
          (1-6,HPS) [HP now quaffs a bit of ale and passes it to the HPS]
          (1-6,HPS) Shadow Hawk, have some and pass it on!
          (1-5,Shadow Hawk) (raising chalace)
          (1-5,Shadow Hawk) (drinking a sip, with eyes raised to the moon
          (1-5,Shadow Hawk) passing it on)
          (1-5,Shadow Hawk) Jehana, will you chare the Chalice of Life with me?
          (1-7,Jehana Silverwing) Yes, I shall, shadow Hawk. <takes chalice>
          (1-7,Jehana Silverwing) <drinks a sip; libates a portion>
          (1-6,HP) Now that the celebration is almost through,
          (1-7,Jehana Silverwing) passes to Greg.
          (1-6,HP) And I would like to request of you,
          (1-4,Greg) <taking chalice>
          (1-4,Greg) Brightest Blessings to all of us and eryone who was unable
          to join us tonight.
          (1-6,HP) Oops...   Sorry to butt in on the party, Pass that chalace,
          we are...
          (1-6,HP) still in celebration mode, yes?
          (1-4,Greg) <taking sip, and passing to Lars>
          (1-9,Lars) Thankful for the love shared here (dizzy)...!

          (1-6,HP) Pass that on to granny O.
          (1-9,Lars) Big Gulp!!!
          (1-3,Annina) Greetings all, sorry I'm late.

                                                                            2170

          (1-9,Lars) <passing chalice to Annina>
          (1-3,Annina) <taking a sip>
          (1-3,Annina) <smiles all around>
          (1-6,HP) Blessed be Annina!
          (1-3,Annina) Blessed be to all!
          (1-6,HP) OK, can we continue, still a bit to do before we close...
          (1-4,Greg) Has everyone had cakes and wine?
          (1-7,Jehana Silverwing) yes.
          (1-3,Annina) <taking a bite of cake> Yes, thanks. :-)
          (1-6,Ted & Nanette) yes.
          (1-4,Greg) Lets continue

          (1-6,HP) Now the celebration is almost through,
          (1-6,HP) And I would like to request of you,
          (1-6,HP) Work with me to make the sky blue.
          (1-6,HPS) The earth is our mother
          (1-6,HPS) From the start she has been there for us
          (1-6,HPS) And at the end she will remain
          (1-6,HP) As we care for each other in this physical world
          (1-6,HP) So must we care for our mother earth
          (1-6,HP) For now is a time with smoky air
          (1-6,HP)     now is a time with oceans of oil
          (1-6,HP)     now is a time with soil of garbage
          (1-6,HPS) Magic is in me.  Magic is in you.
          (1-6,HPS) Let us spend just a minute and think
          (1-6,HPS) For collective thoughts is the magic for all
          (1-6,HPS) Think and create.  For in our power lies enough to change
          (1-6,HPS) that which others deem a lost cause.
          (1-6,HPS) Think now, one and all, about the beautiful mother.  Healthy
          and...
          (1-6,HPS) happy and free from the diseases we have previously given
          her....
          (1-6,HPS) Let's make the magic happen.  See the mountains in the
          crystal clear...
          (1-6,HPS) sky.  See the clean oceans sparkling blue.  See her beauty
          under the...
          (1-6,HPS) full moon light.  Think...
          (1-6,HP) So Mote It Be!

          (1-6,HP) Greg, it was a bit unusual to see magic for you mom appearing
          in the...
          (1-6,HP) drawing down.  I've been under the belief that once magic is
          done is...
          (1-6,HP) should be left alone.  For any doubt will destroy the res-
          ults....
          (1-6,HP) Should we work more magic for her now, or should we call it
          done?...
          (1-6,HP) It's your call.
          (1-4,Greg) What we've worked felt pretty powerful...
          (1-4,Greg) I think it will do, my mother doesn't exactly know I asked
          for this.
          (1-6,HP) Well then, Thought of her will remain clear in all of us.
          Thoughts...
          (1-6,HP) of her happy and healthy.  It is done.
          (1-4,Greg) Blessed Be!

                                                                            2171

          (1-6,HP) Does anyone want any other collective magic to be done, now
          is the...
          (1-6,HP) time.
          (1-3,Annina) I'd like you all to remember my husband's and my busin-
          ess. We are starting
          (1-3,Annina) it this week on a virtual shoestring as our venture
          capital deal fell through.
          (1-3,Annina) Your thoughts and meditations in your rituals would be
          very much appreciated.
          (1-6,HP) What is the business and where?  What are your goals?  I
          learned...
          (1-6,HP) long ago not to ask for vague things, they sneak up and bite
          you in...
          (1-6,HP) the butt.  That's an experience Loki taught me.
          (1-3,Annina) The business is a point of sales computer systems com-
          pany. We're in
          (1-3,Annina) Pensacola, Florida (on the Gulf Coast near Mobile, Ala.)
          (1-3,Annina) Our goals are to make 8 sales per month for the first 90
          days.
          (1-6,HP) Not too bad.
          (1-3,Annina) That will give us the capital to get things underway with
          an office and
          (1-3,Annina) a demo system.
          (1-6,HP) Everyone here please visualize Annina's company selling 30
          sales by...
          (1-3,Annina) We're running it out of our home at the moment. It's
          scary, but we KNOW
          (1-3,Annina) the business is there and we've done our homework and
          made the connections.
          (1-6,HP) the end of 90 days.  Envision happiness and of course wealth
          for...
          (1-6,HP) Annina and her husband.  From this thought in your heart turn
          it to...
          (1-6,HP) a color and send it to her now.
          (1-6,HP) Well Annina, I hope I didn't zap you.  In my vision I saw you
          so...
          (1-6,HP) busy after 60 days that you needed to hire help to handle all
          the...
          (1-3,Annina) WOW!! Green and pink and purple! Mostly green though. :-)
          (1-6,HP) work.  You will be successful.  As long as you remember that
          which...
          (1-6,HP) you want.
          (1-6,HPS) Great!
          (1-3,Annina) I definitely felt your strength!! Many thanks to all!
          (1-6,HP) Can we close or does anyone have naything else to add?
          (1-4,Greg) Best of blessings to you, Aninna, and your Husband
          (1-3,Annina) Thank you, Greg, and brightest blessings to you and your
          mother.
          (1-4,Greg) Many thanx!
          (1-6,HP) So be it!  Let us close this circle!
          (1-5,Shadow Hawk) Blessed Be!
          (1-4,Greg) BB to ALL!!!
          (1-3,Annina) Blessed Be!
          (1-9,Lars) Blessed Be!!

                                                                            2172

          (1-6,HPS) [I will close this online circle, Starting in the East and
          working...
          (1-6,HPS) counter-clockwise with athame pointed to the circle border,
          I say]
          (1-6,HPS) Circle in, Circle out,
          (1-6,HPS) Bless all those who came about.
          (1-6,HPS) As our blue light becomes a dim hue,
          (1-6,HPS) We have been protected, no harm due.
          (1-6,HPS) I release thee oh circel of love and light,
          (1-6,HPS) May perfect love and trust always shine bright.
          (1-6,HPS) [I end in the east from whence I started]
          (1-6,HPS) So Mote It Be!
          (1-6,HP) So Mote It Be!
          (1-6,HP) [Now, I must dismiss the elements]

          (1-6,HP) [I move to the East, and draw a banishing pentagram high in
          the...
          (1-6,HP) air]
          (1-6,HP) Powers of air, thank you for attending our rites.  As the sun
          rises,...
          (1-6,HP) know that we are but one.  Good night my friends!
          (1-6,HP) So mote it be!
          (1-6,HP) [Moving to the north, I draw another banishing Pentagram]
          (1-4,Greg) God and Goddess Bless!
          (1-6,HP) Powers of the Earth, thank you for attending our rites.  As
          the cool...
          (1-6,HP) wind blows, the silence of truth will fill our minds.  Good
          night my...
          (1-6,HP) friends!  So mote it be!
          (1-6,HP) [And to the West, another banishing pentagram]
          (1-4,Greg) God and Goddess Bless!
          (1-6,HP) Powers of water, thank you for attending our rites.  As we
          dare to...
          (1-6,HP) be ourselves, we must learn to let it flow from within.
          Goodnight...
          (1-6,HP) my friends!  So mote it be!
          (1-4,Greg) God and Goddess Bless!
          (1-6,HP) [To the South, banishing pentagram again]
          (1-6,HP) Powers of fire, thank you for attending our rites.  As we
          will is as...
          (1-6,HP) we are.  Good night my friends! So mote it be!
          (1-4,Greg) God and Goddess Bless!
          (1-6,HP) [Back to the East, Athame held high]
          (1-6,HP) And so we have come full circle.  One final farewell.  Powers
          of the...
          (1-6,HP) East, the North, the West, and the South, I thank thee for
          being...
          (1-6,HP) with us as one.  AAnd one we always shall be.
          (1-6,HPS) So Mote It Be!
          (1-5,Shadow Hawk) So mote it be!
          (1-4,Greg) So Mote It Be!
          (1-6,HP) So mote it be!
          (1-6,Ted & Nanette) So mote it be!
          (1-9,Lars) So mote it be!
          (1-3,Annina) So mote it be!

                                                                            2173

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                                          SAMHAIN RITUAL
                                  WEDNESDAY, OCTOBER 30th, 1991
 
                                   On-Line Ritual Facilitators:
                                   Keymaster -- Priest
                                   Otterkin  -- Priestess
 
 
          (8-13,Shadow Hawk) Hello all, Blessing Be among Thou.
          (8-3,John & Karen) Hi.
          (8-5,keymaster) Ok we are ready now.
          (8-10,Jehana & Jeff) ready here.
          (8-4,Tapestry) Ready.
          (8-3,John & Karen) ready
          (8-12,Frodo) I'm here, dunno for how long.
          (8-6,Grey Owel) ready

          (8-5,keymaster) Tonight we celebrate the Sabbat Samhain,
               the eve of the New Year.
               This is the time when the Goddess in her aspect as Crone
               veils Her face and the
               Horned One takes His throne.
               It is a time to reap the good
               and to banish the bad.
               To this end, we folded paper with that
               which we would banish written upon it.
               With the old year dying
               and the new year yet to be born,
               it is also the time when the dead
               may be invited to leave Caer Arianrhod
               and join us in the ritual and
               the feasting afterward.
               During the feast, the Lord of Misrule
               reigns and is free to inflict his
               Puckish like humor on us all.
               Welcome all, and let us begin.

          (8-5,keymaster) Take a deep breath.....
               and let it out slowly...
               Relax,
               and visualize the link between us...
               Scattered to the winds are we,
               but we are here together....

          (8-8,Otterkin)  We enter a grove amidst tall oaks, lit by a
               waning moon and a circle of torches.  It is a
               warm indian summer night with little wind, and an
               aura of expectancy flickers like the flames.  Our
               altar stands at the North, decorated with apples
               and pomegranates, nuts and corn.  There is an
               empty plate and a hand-thrown earthenware bowl
               filled with fresh water.  A chalice holds the
               wine.  The cakes are slices of pumpkin bread with
               raisins, and oatmeal cookies.  The small cauldron
               of cleansing is of old polished brass with a

                                                                            2174

               handle for carrying.
               A large, black iron dutch-oven stands on its
               three legs in the center of the circle.  Wisps of
               smoke rise upward and tongues of flame reach
               beyond it's rim.  Four unlit torches lay near it.
               Here the callers of the Guardians will light
               their torches, to place them in empty sconces
               planted in the earth at the North, East, South,
               and West.  There are small buckets of water
               beside each sconce.
               Because we are modern pagans, the Priestess has
               brought a boom-box with appropriate music.
               Listen inside yourself and you will hear it.
 
               Focus on the water in the chalice.
               a symbol of cleansing and rebirth.
               I add a dagger-tip of salt to represent
               the aspects of the earth.
               Great Mother, bless this cup that we
               may be cleansed.
               (The chalice is passed clockwise, with each
               of us sprinkling ourselves.)
               (When this is done, I return the chalice
               to the altar.)

          (8-5,keymaster) The incense we have chosen for this night is
               juniper and myrrh.
               It burns with the charcoal in the small brass cauldron.
               Breathe it in, and think of fire and air together.
               Let the strength and joy they represent
               become a part of you.
               Great Father, bless this fire and air
               that we may be purified as it passes over and through us.
               (Cauldron is passed clockwise around the circle, by its
               handle)
               (When all have breathed it, the Priest returns it to the
               altar.)
 
          (8-7,Otterkin) The ground beneath us has been sprinkled
               with ginger and swept to remove all negativity
               from this space.  Let us join together
               and in the names of Danu the Great Mother
               and Arianrhod the White Lady,
               and of Cernunnos the Hunter,
               I cast and consecrate this Circle.
               (I draw the invoking Pentagram in the air
               with one hand and then, with a long stick
               from a hazel tree, draw the circle deosil,
               North to North.)
 
          (8-5,keymaster) Let the caller of the Guardian of the East, step
               forward.

          (8-4,Tapestry) Lords of the East, Masters of inspiration,
               intelligence, new beginnings, and the wind rattling my

                                                                            2175

               windows this night, Hail and Welcome. (Light Torch & place
               in sconce)

          (8-5,keymaster) Let the Caller of the Guardian of the South, step
               forward.
 
          (8-10,Jehana & Jeff) Lords of the South, may your fires burn
               hearty during the coming darknesses,
               May your Will be strong upon us; with us.
               Hail & Welcome (Light torch & place in sconce.)

          (8-5,keymaster) Let the Caller of the Guardian of the West, step
               forward.

          (8-3,John & Karen) Lords of the West,
               guardians of the dark ocean and the lands beyond
               be with us now in this time between the worlds.
               Hail and welcome. (light torch and place in sconce)

          (8-5,keymaster) Let the Caller of the Guardian of the North, step
               forward.

          (8-11,wanda) Lords of the North, Masters of the Earth,
               the hills, the valley, and forests  --
               join us now in this time of great joy
               (light torch and place in sconce)

          (8-7,Otterkin) (Facing the center)  The Circle is bound.
               This is a time that is not a time,
               in a place that is not a place,
               on a day which is not a day,
               and we are safe between the worlds.
               So mote it be.

          (8-5,keymaster) So mote it be!
          (8-12,Frodo) So mote it be!
          (8-3,John & Karen) so mote it be!
          (8-11,wanda) So mote it be!
          (8-10,Jehana & Jeff) So Mote It Be
          (8-4,Tapestry) So mote it be!
 
          (8-5,keymaster) (Picking up a pomegranate, I pierce the skin
               of the fruit with my athame and remove several seeds,
               placing them on the plate on the altar.)
               On this night of Samhain, we mark your passing
               O Sun King,
               through the sunset into the land of the young.
               We mark also
               the passing of all who have gone before us,
               and all who will go after.
               O gracious Goddess,
               Eternal Mother,
               You who gives birth,
               and life to the fallen,
               teach us to know

                                                                            2176

               that in the time of greatest darkness
               there is the greatest light.
               (I now take one of the seeds, and burst it with my teeth,
               savoring the bittersweet flavor.
               I then take the plate to the first covener in the East,
               who takes a seed, places it in his mouth,
               and then passes the plate around the circle.)
               (I take the plate back to the altar.
               and then move to the cauldron.)
               Wise one of the Waning Moon,
               Lady of the Starry Night,
               let the fire within your cauldron
               burn up the dross of the year that is past.
               To free us from the burdens that are plagueing us.
               May the energies be reversed:
               From darkness, light;
               from bane, good;
               from death, birth!
               (I then place my piece of paper into the fire)
               I banish the pain of past relationships,

          (8-7,Otterkin) (I step to the fire in the cauldron.)

          (8-5,keymaster) of my bitterness,

          (8-7,Otterkin) I banish the pain in my childhood memories,
               but not the memories themselves.
               (I throw my paper into the flames.)
               (Each in turn comes to the fire to throw
               in their paper, saying aloud their banishment
               or not as they choose.)

          (8-12,Frodo) I banish the tensions and uncertainties that have
               been plaguing my life as of late.  <toss>
 
          (8-10,Jehana & Jeff) (We have banished) (toss)

          (8-3,John & Karen) We have banished! (toss)

          (8-4,Tapestry) I banish depression and anger from past
               relationships <toss>

          (8-11,wanda) (stepping to the fire) I banish my insecurities..my
               deep sorrow from loves past...and embarrassment
               from words spoken too hastily.   (toss)
 
          (8-6,Grey Owel) I banish the quickness of temper (toss)

          (8-5,keymaster) (I go to the altar, and lift my hands above the
               cakes and wine)
               All life is your own
           All fruits of the Earth
               Are fruits of your womb
               Your union,
               Your dance.

                                                                            2177

               Lord and Lady,
               We thank thee
               for blessings and abundance.
               Join with us,
               Feast with us,
               enjoy with us!
               Blessed be!
 
          (8-7,Otterkin) Blessed be!
          (8-11,wanda) Blessed be!
          (8-12,Frodo) Blessed be!
          (8-4,Tapestry) Blessed Be!
          (8-3,John & Karen) Blessed be!
          (8-10,Jehana & Jeff) Blessed be!
          (8-6,Grey Owel) Blessed be!

          (8-5,keymaster) (I now pass the wine clockwise around the circle)
               (Everyone takes a drink)

          (8-12,Frodo) ->gulp!<-
          (8-10,Jehana & Jeff) Good vintage.
          (8-4,Tapestry) (libate) (sip)
          (8-11,wanda) (sip)
          (8-3,John & Karen) (sip)
          (8-7,Otterkin) (small sip)
          (8-6,Grey Owel) (sip)
          (8-5,keymaster) (sip)

          (8-5,keymaster) (Placing the chalice back on the altar)
               (Taking the cakes, I pass them around the circle, clockwise)

          (8-5,keymaster) Everyone, take, and eat.

          (8-12,Frodo) >munch.<
          (8-10,Jehana & Jeff) Breaking off a piece; libating; (nibble)
          (8-4,Tapestry) (take piece, crumble a bit onto the ground and eat
               the rest.)
          (8-11,wanda) (breaking off a small piece and savoring it)
          (8-3,John & Karen) Breaking off a piece, sharing it, nibbling
          (8-7,Otterkin) My cat has cut her own door into the Circle, and I
               share my bit of cake with her.
          (8-6,Grey Owel) (consume heartily)
          (8-5,keymaster) (breaking off a piece, eating it, grokking its
               fullness)
               (I replace what is left of the cakes and the wine,
               near the altar,
               for the Sidhe to enjoy)
               Will the Caller of the Guardian of the East, step forward
               and release the Guardian.
 
          (8-4,Tapestry) Lords of the East, thank you for your assistance.
               Hail and Farewell.
               (take torch and plunge it into bucket of water.)

          (8-5,keymaster) Will the Caller of the Guardian of the South,

                                                                            2178

               step forward.

          (8-10,Jehana & Jeff) Lords of the South; of Fire and of Will, we
               thank you for your assistance -- Hail and farewell!!
               (Plunge torch into bucket of water.)

          (8-5,keymaster) Will the Caller of the Guardian of the West, step
               forward.

          (8-3,John & Karen) Lords of the West, we thank you for your
               assistance.  Hail and farewell!
               (Plunge torch into bucket of water.)

          (8-5,keymaster) Will the Caller of the Guardian of the North,
               step forward.

          (8-11,wanda) Lords of the North, Masters of the Earth..we thank
               you for your assistance and joining us this eve --
               farewell! (grasping torch and placing it into the bucket)

          (8-7,Otterkin) (I draw the banishing Pentagram in the air.)
               Merry meet and merry part,
               and merry meet again!
               Let the Circle be open but never broken.

          (8-5,keymaster) I hereby name............
                          Frodo............
                          Lord of Misrule.........
                          Let the Feasting Begin!!

                                                                            2179

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          *********** The Religion Forum  10/28/92 22:50:38
 
          HPS  | Relax...  Let your body and mind be at ease... Breathe
               | gently; regularly...
               | This is the time of Inward turning, of saying goodbye to
               | our Dead.
               | We have descended into the night, and the veil between the
               | worlds is at it's thinnest.
               | The Sun King has become the Lord of Shadows, sailing West:
               | We follow Him into the dark.
               | Life declines; the season of barrenness is on us, yet we
               | give thanks for that which we have reaped and gathered.
               | We meet to turn the Wheel and weave the cord of life
               | that will sustain us through the dark.
               | I take these Creatures of Earth and Water, and do Cleanse
               | and consecrate them to bring into this Circle,
               | to do the Lady's Will.
               | I purify this sacred space in the Lady's Name.

          HP   | I take these creatures of Air and Fire and do Cleanse and
               | consecrate them to bring into this Circle to do the Lady's
               | Will.  I do cleanse and consecrate this Circle in our
               | Lady's Name, to do the Lady's Will!
 
          HPS  | I cast this Circle...
               | a glowing blue orb...
               | glowing, growing...
               | surrounding all of us...
               | surrounding us in protective blue-white light...
               | expanding to touch all of us...
               | connect us into the web...
               | a place that is not a place, a place which is all
               | places...
               | a time which is not a time, a time which is all times...
               | connect us into the web .
               | The Circle is Cast.

          HP   | (facing the West, feeling the essense of Water rush
                    through me)
               | (hearing the sound in the blood of my veins)
               | Hail Guardians of the Watchtowers of the West, Spirits of
               | Water...
               | I call upon you to come this night
               | and attend this our Lady's Rite...
               | Guard us and Guide us in this request
               | that we might tonight...
               | Do the work by Her great Light.
               | (lighting candle, passing taper to Gail)
 
          Gail:  The North: Power of Earth...
               | Join our ritual circle
               | Send your protection to us as we perform this sacred
               | ritual tonight
               | You, the force from which all life springs,
               | Hold us in your heart through the winter

                                                                            2180

               | That we may be re-born with you at Beltaine
               | Empty us of fears so that we may be strong
               | Strong in the Goddess' light to do her work

          nise nekheba: facing the east I call upon the powers of the
               | air, the winds to join our
               | sacred circle.  Come obatala, Olofi, and chango, ancient
               | orishas of the east
               | come and bless us
               | uplift us
               | caress us with your powerful, forceful breeze
               | and guard us through the Spring.
               | go ahead south

          Frodo: Spirits of the South Remember.
               | Spirits of the South, hear my call...
               | Spirits of the South, Remember.
               | Spirits of the South, you are here.
               | South.
               | Red. Fire.
               | The heat of summer.
               | The passion of adolescence.
               | Feel the South.

          HP   | (turning to HPS)
               | Blessed Be thy feet, that walk in the Way of the Wise
               | Blessed Be thy knees, that kneel at the sacred altar
               | Blessed Be thy Womb, without which we would not be
               | Blessed be thy Breasts, formed in Beauty
               | Blessed be thy Lips that shall speak the Sacred words
               | Blessed be thy Eyes, that they shall see the truth
               | and Blessed be thy Mind, that it shall know and
               | understand.
               | Gracious Goddess, Holy Maiden, Mother, and now, Crone...
               | Descend upon this thy Priestess, we do humbly beg...
               | Join us tonight in your circle as we assemble to once
               | more...
               | Spin the Wheel of Life and Death.  Great Goddess, mother
               | of us all, you have brought us to life, and you walk with
               | us to Death's Door and beyond.
               | Goddess of Life and Goddess of Death, Cerridwyn, I call
               | you Home!
               | (kneeling)

          Cerridwyn: (greets HP, looks upon him)
               | By the Flame that burneth bright O' Horned One!
               | We call thy name into the night, O' Ancient One!
               | Thee we invoke, by the moon-lit sea, by the standing stone
               | and the twisted tree.
               | Thee we invoke, where gather thine own, by the nameless
               | shrine forgotten and alone.
               | Come where the round of tdance is Trod.
               | Horn and Hoof of the Goatfoot God!
               | By moon-lit meadows on dusky hill, when the haunted wood
               | is hushed and still.

                                                                            2181

               | Come to the charm of the chanted prayer.
               | As the moon bewitches the midnight air, evoke thy powers,
               | that potent bide.
               | In shining stream and the secret tide, in fiery flame by
               | starlight pale, in Shadowy host that rides the gale, and
               | by the fern-brakes fairy-haunted of forest wild and woods
               | enchanted.
               | Come!  O' Come!
               | To the heart-beat's drum!
               | When the broad white moon is climbing slow.
               | Through the stars to the heaven's height.
               | We hear thy hoofs on the wind of night!
               | As black tree-branches shake and sigh,
               | By Joy and terror we know thee nigh,
               | We speak the spell thy power unlocks,
               | At Solstice, Sabbat, and Equinox.
               | Word of Virtue the veil to rend,
               | From Primal Dawn to the wide World's end,
               | Since time began, the blessings of Pan
               | Blessed be in strength and love,
               | Blessed be, wher'ere we rove,
               | Vision fade not from our eyes
               | Of the Pagan Paradise.
               | Past the gates of Death and Birth,
               | Our inheritance of Earth.
               | From our soul the song of Spring
               | Fade not in our wandering,
               | Our life is one,
               | By blackest night or the noonday Sun.
               | Eldest of Gods on thee we call,
               | Blessing be on thy Creatures all.
               | I call upon thee, O' Ancient Horned One
               | Who art the Comforter and the Consoler of Men
               | I call upon thee, O' Great God of the Witches.
               | Ruler of the Sabbat, Lord of the Wild Woods,
               | I call upon thee, for I am thy Lady.
               | Come out of the North upon the back of the Winds.
               | And join the Lady Cerridwin at this Holy Sabbat/Esbat.
               | I call thee by thy most ancient name Cernunnos.
               | Descend upon this thy Circle NOW!
               | We welcome thee Home!
               | We welcome thee, Cernunnos!
 
          Cernunnos: I am here.
               | My Children call, from woods and from stream
               | from fields fair and snow crested mountains.
               | Once more the Wheel of Life has turned, the Gods of Spring

               | and Summer are gone.  Now's the time of the long night...
               | and my white cloak spreads forth upon the land.
               | Breath shoots steaming into the night, moonlight glints
               | off shining horn.
               | Strength answers strength as I bugle my challenge...
               | Calling you to me I bring you nigh
               | Walk with me a while,

                                                                            2182

               | and dance the dance of Life awhile.

          Cerridwyn: It is Samhain...
               | It is the year's ending.
               | The crops have all been gathered in,
               | those few remaining on the vines and stalks allowed to
               | seed next year's crops.
               | It is Samhain.
               | It is the year's ending.
               | It is time to take new stock of ourselves
               | It is time to allow our roots to grow quietly,
               | deep and strong.
               | The year's ending.
               | The new year's beginning
               | signified in that ending.
               | Silence.
               | Visualize a shadowy triangle of your fellow coveners
               | around you,
               | with point facing West, and the ties of the past year
               | about your hands.
               | It is the great cold of the night, it is the dark.

          Cernunnos: The Woman Lives, she passes, she dies.

          Cerridwyn: It is the great cold of the night, it is the dark.

          Cernunnos: Fear Lives, it passes, Fear dies.

          Cerridwyn: It is the great cold of the night, it is the dark.

          Cernunnos: Laughter lives, Laughter passes, Laughter dies.

          Cerridwyn: It is the great cold of the night, it is the dark.

          Cernunnos: Hope Lives, Hope passes, Hope dies.

          Cerridwyn: It is the great cold of the night, it is the dark.

          Cernunnos: We Live, We pass, We die.
               | Look around you, see the threads of Life and Death that
               | connect you with the world.

          Cerridwyn:  "Weaving the silver ship's thread
               |   We cross the darkening night
               |   Sailing across the Sunless sea
               |   Enter the Dark Lord's sight.
               |   Weaving the silver ship's thread
               |   We cross the darkening night
               |   Sailing across the Sunless sea
               |   Enter the Dark Lord's sight.
               |   Pearl-Grey warrior, ghostly quest;
               |   Prince of Twilight, Sailing West.
               |   Pearl-Grey warrior, ghostly quest;
               |   Prince of Twilight, Sailing West."
               | Please light your fires, incenses.

                                                                            2183

               | Visualize your ties breaking with the flame.
               | Gently but firmly breaking away.

          Dark Lord: You are in sight of the far shore.
               | See the light on the waves, a shroud,
               | A track to follow.
               | Step into the surf, step ashore.
               | Cast off your bonds, and be free!"
               | For here there is no binding.
               | Cast off the veils that cloud your sight!"
               | For here all eyes are opened!
               | You Warriors- Here your battles are over.
               | You workers- Here your tasks are done!
               | You who have been hurt, here find healing!
               | You who are weary, here find rest.
               | You who are old, here grow young again!
               | For this is the land of Youth,
               | The Shining Land, the Isle of Apples.
               | Here woods never fail;
               | Here there is a tree, the Heart of Light,
               | And a well of silence.
               | Gaze into the Fire, my Children
               | Let your mind soar,
               | Follow me, for I am here
               | The Comforter, the Consoler,
               | Heart's Ease, and Sorrow's End
               | I AM the Guide:
               |     the Gate is open.
               | I AM the guide:
               |     the way is clear.
               | I AM the Guide:
               |     Death is no barrier
               | For I AM Lord of the Dance of Shadows
               | King in the realm of dreams.
 
          Cerridwyn: Give to me your fears, that they may die
               | and be reborn...
               | Speak to me Fear's name.
 
          Shadow Hawk: I fear isolation
 
          Cerridwyn: Each of you, as you wish, type aloud the thing of fear
               | you release.
 
          Gail    | I fear pain
               Shadow Hawk: (burning paper in incense fire)

          Asondrea| I fear loneliness

          Frodo   | I fear failure

          nise nekheba: I fear love
 
          Cerridwyn: I fear hurt.
               | I fear making wrong choices.

                                                                            2184

 
          Gail | I fear the boredom of loneliness
               | I fear the cold that brings sickness
 
          nise nekheba: I fear pain (burning paper)
 
          Cerridwyn:    Burn the paper
               | Release
               | continue on to form a Circle
               | around the Altar in the Center

          Gail: Let my fears dissipate in the fire <burning paper>
 
          HPS  |    HP & HPS stand in the center, by the altar.
               | Envision a pomegranet before you...
               | whole and green...
               | take it, and envision it as you slice it open...
               | spilling its red pulpy seeds before you:
               |   Behold the Fruit of Life
               |   Which is death.  <taste the pomegranet>
               | Envision an apple before you...
               | whole and red...
               | take it, and envision it as you slice it open through its
               | equator...
               | see the pentacle formed in the apple before you:
               |   Behold the fruit of Death
               |   Bestowing Life!
               | Look about you and see the Circle here!
 
          Dark Lord: (kneeling)

          Cerridwyn: This is the circle of rebirth.
               |  "This the circle of Rebirth.
               | Through you all passes out of
               | Life,
               | but through Me all may be born again.  Everything passes,
               | changes.
               | Seed becomes fruit; fruit becomes seed.
               | In birth, we die; on death, we feed.
               | Know Me, and be free of all fear.  For My womb
               | is the Cauldron of Rebirth,
               | in Me, the Circle is ever Turning."

          Dark Lord: Blessed Be!
               | (kissing HPS hand)
               | (standing up)

          Cerridwyn: Now go forth into the world
               | Death and Rebirth have transformed you
               | Life begins again!

          Dark Lord: Gracious Guardian of the West, Spirit of Water
               | Thank you for attending this our rite of Samhain

          Shadow Hawk: And as you depart to your watery realm, we bid you

                                                                            2185

               | fair journey
               | until we meet again.  Blessed Be!
               | (blowing out candle)
               | (turning to SOuth)

          Frodo: Spirits of the South
               | We thank you for attending our Circle,
               | and for your firey gifts.
               | As you return to your lovely realms, we bid you Hail and
               | Farewell!
               | <to east>

          nise nekheba: Oh African spirits of the East
               | oh chango, obatala, and others
               | we thank you for attending our sacred Circle and for your
               | graceful, peaceful
               | breeze.  We bid you farewell. (blowing out candle)

          Gail:  Spirit of the gentle earth and fertile soil
               | Thank you for your blessings
               | Sleep deep into the night
               | Keep us safe within your heart
               | Blessed be to all that have shared your gifts
               | <blowing out candle>

          Cernunnos: (turning to My Lady)
               | My Lady, it's the time when we walk the land again
               | Our children call us, and the fields and forests grow
               | barren as the leaves dance their way to death.  Now
               | it's time for us to leave this space and walk the Circle
               | of Life and Death again.  Gracious Goddess, you who
               | the Stars shine for, You who I dance and Live for...
               | you who Bring us Life and Death and Life again...
               | I thank you for your presense here tonight...
               | so that once more we could dance together..
               | As you depart this space, we will always remember
               | you, and the love that you have for us.

          Cerridwyn: Hunter, you who trod the paths of the Wild and
               | untamed, I thank you for your presence here tonight.
               | Cernunnos, ancient one, your song of the Earth itself,
               | In love and in change, we will always hold you dear.
               | Farewell.

          HPS  |   The Circle which surrounds us, glowing blue and white...

               | fades gently counterclockwise
               | spirals inward,
               | Gently, gently.
               | ...
               | Fire seal the circle round
               | Let it fade beneath the ground
               | let all things be as they have been
               | since the beginning of time.
               | Merry Meet, Merry Part & Merry Meet again!!

                                                                            2186

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          CompuServe online Yule Ritual, 1990

          (8-2,DragonHart) Relax....let the worries of the day dissolve
               into the earth under your feet.  Breath deeply.  This is a
               journey, sacred and magical.  Prepare yourself for that
               journey.
               *
               Yule is a time of change.  Death and rebirth are the
               themes that this holiday brings to us.  We enter this sacred
               time anxious for the birth and growth of the Sun God.  We
               naturally go through many changes during this time.  We make
               resolutions to do better, to give up things that keep us
               from growing.
               *
               In our mind's eye we draw a circle of Power.  Our blade
               travels at astounding speeds, dividing us from the rest of
               the natural world.  We are set apart, between worlds.
               *
               Taking the chalice of water, we sprinkle the circle,
               feeling the cool liquid on our fingers.  We begin to feel
               the cleansing power of our Mother's blood.  The sprinkling
               finished, we return the chalice to the altar.
               *
               The smoke from the censor curls playfully around your
               fingers as you reach to pick it up.  Breath deep of the
               sweet Frankincense and Myrhh as you walk the boundries of
               the circle with it.  Let the scent drive away all negativity
               in you.  When you have finished your sacred task, place the
               censor in it's place on the altar.
               *
               Pause a moment to notice the unlit altar candle.
               *
               <Facing the East>
               <Raising hand in salutation>  "Spirits of Air, hear our
               call.  Attend our Rite and afford us your knowledge and
               protection.   So be it!"     <GA>

          (8-4,DANIEL) Hail Spirits of Air
          (8-13,Felix & Anne) So mote It BE!
          (8-1,Jehana) Welcome sacred Wisps of thought and Wisdom!
          (8-8,Ladyhawk) Hail Sword Hallow!
          (8-5,Larne) Airy Spirits, Welcome!  Join us, and help us to KNOW
               and understand!
          (8-3,NC) Ave Raphael
 
          (8-2,DragonHart) <Facing the South>
               <Raising hand in salutation>  "Spirits of Fire, hear
               our call.  Attend our Rite and afford us your love and
               protection.    So be it!"      <GA>

          (8-13,Felix & Anne) So Mote It Be!
          (8-4,DANIEL) Hail spirit of Fire
          (8-1,Jehana) Welcome Sacred coils of energy and flame!
          (8-8,Ladyhawk) Hail Spear Hallow!
          (8-5,Larne) Bright spirits of Fire, Welcome!  Join us, and help

                                                                            2187

               us in making our wills manifest!
          (8-3,NC) Ave Michael! Hail Djinn, great elemental king.
 
          (8-2,DragonHart) <Facing the West>
               <Raising hand in salutation>  "Spirits of Water, hear
               our call. Attend our Rite and afford us your cleansing and
               protection.   So be it!"     <GA>

          (8-13,Felix & Anne) So Mote It Be!
          (8-4,DANIEL) Hail Spirits of Water
          (8-1,Jehana) Welcome, sacred wells of healing and intuition!
          (8-8,Ladyhawk) Hail Grail Hallow!
          (8-5,Larne) Deep blue water spirits, welcome!  Join us, and help
               us know of our own depths!
          (8-3,NC) Ave Gabriel. Niksa, great elemental king, hail!
 
          (8-2,DragonHart) <Facing the North>
               <Raising hand in salutation>  "Spirits of Earth, hear
               our call.  Attend our Rite and afford us your strength and
               protection.   So be it!"    <GA>
 
          (8-13,Felix & Anne) So Mote It Be!
          (8-4,DANIEL) Hail Oh Great Spirit of Earth
          (8-1,Jehana) Welcome, sacred bones of our root-mother!
          (8-8,Ladyhawk) Hail Stone Hallow!
          (8-5,Larne) Earth Spirits, welcome!  Help us to find the solid
               core within us!
          (8-3,NC) Ave Uriel. Cob, great elemental king, hail.
 
          (8-2,DragonHart) <Facing Center>
               "Mother Goddess, we ask that you join us in our Rite and
               share with us the wonder of the rebirth of your son and
               lover.  You give us much and in return we offer you perfect
               love.  So be it!"     <GA>

          (8-13,Felix & Anne) So Mote It Be!
          (8-4,DANIEL) Perfect Love and Perfect trust
          (8-1,Jehana) Bright Lady, welcome, in our Love!
          (8-8,Ladyhawk) So Mote It Be!
          (8-5,Larne) Welcome Bright Lady, let us share your joy and love
               on this night!

          (8-2,DragonHart) "Lord, God, King, Father, we ask that you join
               us in our Rite and share with us your death and rebirth.
               Come and show us the devine beauty of life, love, death and
               rebirth.  So be it!"    <GA>

          (8-13,Felix & Anne) So Mote It Be!
          (8-4,DANIEL) So Mote it Be
          (8-1,Jehana) Welcome, Hunter, we bid you among us!
          (8-8,Ladyhawk) So Mote It Be!
          (8-5,Larne) Lord, we your children who wept at your passing now
               rejoice in your return!  Welcome!

          (8-2,DragonHart) Like anxious relatives, we await the birth of

                                                                            2188

               the Child of Light.  The Mother's womb, dark like the night,
               has grown to encompass half of the earth.  Now the birth is
               at hand.  The water breaks and covers the land with snow.
               Last years Child has grown and become King. He is now old
               and venerable, waiting to pass his solar flame onto his own
               Son that he might be born anew.  He lovingly holds the hand
               of the Lady who must endure his death and birth all in the
               same moment.
               *
               <lighting alter candle>
               <chanting>
               Queen of the stars,
               Queen of the moon,
               Queen of the horns
               and queen of fire!
               Lord of life,
               seed of light,
               flame that warms the coldest night!
               CHILD OF LIGHT COME TO US!!!!!!!!
               <GA with invocation of Sun God Child>

          (8-1,Jehana) Child of new-light, we bid ye welcome!
          (8-8,Ladyhawk) Welcome, Mabon...
               Lost one, Found again! Blessed Be!
          (8-13,Felix & Anne) Behold! HORUS! Child of Fire! Child of Joy,
               come ease the days of the Mother. Welcome and Blessed be!
          (8-4,DANIEL) Hail and welcome child of light.
          (8-5,Larne) Welcome young Lord of warmth and light!
          (8-13,Felix & Anne) Praise Be Unto the Crowned and Conquering
               CHILD!
 
          (8-2,DragonHart) Now is a time to greet the Child of Promise and
               give him an offering of words that will help him grow
               strong.
               *
               Child, Lord of Light, Hail and Welcome!  I give to you
               an offering of peace on earth.  As you shine on us empower
          us with compassion and wisdom.   <GA>
 
          (8-13,Felix & Anne) Endow us with the Fierceness of TRUTH!
          (8-4,DANIEL) show us the joys of Love
          (8-8,Ladyhawk) Mabon, we offer you music and joy and love!
          (8-13,Felix & Anne) Thy Birth is a Power and Honor within us...
          (8-13,Felix & Anne) We Pledge to Honor and Nurture THEE!
          (8-5,Larne) Welcome!  I give you an offering of Music!  Grant
               light and energy to our creative endeavours!

          (8-2,DragonHart) Now it is time for us to go our seperate ways.
               As we do, let us think on the things that we must let pass
               away in our own lives, and those things that should live
               anew.
               *
               Lord and Lady, Thank you for sharing with us this time
               so sacred.  Be ever with us.  Bless us and guide us.  So
               mote it be.

                                                                            2189

               *
               <facing east>
               Powers of Air, all knowing ones, thank you for attending
               our celebration.
               Hail and farewell.
               <facing south>
               Powers of Fire, inspiring ones, thank you for attending
               our celebration.
               Hail and farewell.
               *
               <facing north>
               Powers of Earth, Wise ones, thank you for attending our
               celebration.
               Hail and farewell.
               *
               The Circle is open, but never broken.
               Merry meet, merry part, and Merry meet again!!!!
               Blessed Be!!!!

          (8-9,DragonHart) *The Rite is ended*

          (8-1,Jehana) Merry meet again!!!
          (8-13,Felix & Anne) Blessed BE!!!
          (8-8,Ladyhawk) Merry meet again!
          (8-13,Felix & Anne) Hugs!!!
          (8-5,Larne) Blessed be!
          (8-4,DANIEL) Blessed Be
          (8-7,PEN) Merry Meet Again!
          (8-9,DragonHart) blessed be!

                                                                            2190

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                          SPRING EQUINOX 1992
Compuserve On-Line Ritual
User  User ID        Nod  Area      Name
          ----  -------------  ---  --------  -------------------
             1  73715,1552     NWH  Rm  8     Larne
             3  70401,523      NOM  Rm  8     Felix Culpa
             4  75166,706      LOU  Rm  8     Peri
             5  72740,634      BPC  Rm  8     Tapestry
             6  71600,621      DNC  Rm  8     Jehana
             8  71361,2705     LSM  Rm  8     >>Nan<<
             9  70007,1546     VFL  Rm  8     LABHRIUNN MACIAN
            13  73117,2012     GRT  Rm  8     Paul P.

(8-1,Larne) OK all, standard procedure, a number of places after I say <ga>
            you're invited to add your own thoughts, in order of user number.
            If you don't want to add anything just say ga or something, so the
            next person knows when to start.

            Today we meet to celebrate the spring equinox, which is also
            the first day of spring.  The time when day are night are equal,
            and the day continues to grow.  The weather is starting to get
            warmer, the days longer.  The Earth is starting to awaken, buds
            and blooms and shoots of all sorts are starting to appear.  And
            there's that unmistakable sense of spring in the air; not quite
            a smell, more like a feeling, vague and indistinct, but definitely
            there.
            ...
 
            Take a few deep breaths, in and out in and out...
            let all those worries and scheduals and plans that dominate
            most of our time turn to liquid and drip away, down into the
            ground.  Feel yourself freed from the constraints of time
            and space.  Become awake, alert, yet simultaneously relaxed
            and comfortable.
            ...

            Now, visualize a point of bright blue light to the east.
            Let it move in an arc towards the south, leaving a trail
            of cool blue fire behind it, seperating Where We Were
            from Where We Will Be.

            Continue the arc to the south,

            then to the west

            then to the north

            then back to to the east.
            ...

            We have now isolated ourselves from the rest of the
            everyday world, but in doing so we have all come together,
            here Between the Worlds, joined by the joyfull dance of

                                                                            2191

            electrons and other, subtler, forces.  Take a moment to
            visualise us all together, and say a mental 'hi!' to everyone
            else.
            ...

            Turn your mind's eye to the east, and visualize incense smoke.
            Within that smoke are vague forms that, although they have no
            firm shape, give off a distinct sense of great knowledge.
            ...

            Eastern spirits of the Air!  We ask you to join us in our
            celebration and to share with us your gifts of undertsanding
            and insight.  Welcome!
            <ga>

(8-3, Felix Culpa) IHVH (Tracing pentagram) ga

(8-5,Tapestry) Welcome. ga

(8-6,Jehana) Hail and welcome, refreshing breezes! ga

(8-8,>>Nan<<) march winds that shake the walls of my house tonight...Welcome!
              <ga>

(8-1,Larne) Now turn to the south, and visualize dancing flames.  See
            the indistinct forms there, and feel their strength.  These
            are obviously entities who can accomplish anything they
            strive for!
            ...

            Southern spirits of Fire!  We ask you to join our celebration,
            to help us manifest our own Wills into the world.  Welcome!
            <ga>

(8-3, Felix Culpa) ADONAI (tracing pentagram)

(8-5,Tapestry) Welcome, spirits of passion. ga

(8-6,Jehana) Hail & welcome, passionate spirits of fiery will! ga

(8-8,>>Nan<<) welcome to our celebration dear warriors of the heart. <ga>

(8-1,Larne) Turn now to the west, and think of a large body of water.  Within
            its depths move other forms, beings whose emotions and capacity
            for empathy are as deep as the waters they move in.
            ...

            Western spirits of Water!  We ask you to join us in our
            celebration, and to help us touch our own deep emotional cores.
            Welcome!
            <ga>

(8-3, Felix Culpa) EHEIEH (tracing pentagram) ga

(8-5,Tapestry) Welcome, spirits (sprites) of LOVE! ga

                                                                            2192

(8-6,Jehana) Hail & Welcome, waters of Intuition! ga

(8-8,>>Nan<<) welcome wisdom of the deeps, join our celebration and cleanse
              and heal us. <ga>

(8-1,Larne) Concentrate now on the north, and think of a patch of ground.
            Under it other entities move, entities that, though they are
            as without absolute shape as the others, are somehow extremely
            solid at the same time.
            ...

            Northern spirits of Earth!  We ask you to join in our celebration,
            and to remind us by your presence that each of us, also has a
            solid center that is as firm and real as the Earth Herself.
            <ga>

(8-3, Felix Culpa) AGLA (tracing pentagram) ga

(8-5,Tapestry) Wee, spirits of the earth, bring us your strength. ga

(8-6,Jehana) Hail & welcome, bones of the land herself! ga

(8-8,>>Nan<<) sweet earth ones welcome to our celebration. <ga>

(8-1,Larne) Finally, turn back to the east, and complete the circle.
            Bright Mother, Goddess of the grass and trees, beautifull
            Lady of the gentle rains that nurish the soil, please
            join us!  We meet today to honor You, and to share Your
            joy in the life springing up around us.  Welcome!
            <ga>

(8-3, Felix Culpa) Before me:RAPHAEL
                   Behind me: GABRIEL
                   At my right hand: MICHAEL
                   At my left hand: AURIEL. ga

(8-5,Tapestry) Welcome, Great Lady! ga

(8-6,Jehana) Hail, gentle Lady, whose touch brings life's nurturance to the
             land! ga

(8-8,>>Nan<<) hi mom <grin> ga

(8-1,Larne) Green Man, Herne, Radiant Sun that warms and lights us,
            God of the woods where once again bright spring colors
            are beginning to appear, we ask you to join us as well!
            Come, wake us from the long winter sleep, into the
            bright, green world!
            <ga>

(8-3, Felix Culpa) Come forth, O HORUS
                   Ye Crowned and Conquering Child
                   Come Ye forth and partake of our celebration. ga

(8-5,Tapestry) Welcome, my Great Horned Lord! ga

                                                                            2193

(8-6,Jehana) Hail & welcome, Hunter Herne! ga

(8-8,>>Nan<<) a thousand welcomes oh laughing one. <ga>

(8-1,Larne) The Lord and Lady take hands, and slowly begin to dance
            across fields that have lain cold and hard all winter.
            Grains, grasses, flowers, young animals, all come out
            of their dark homes to see them and be nurished by their
            love.  We too need this nurishment as we come out into
            the daylight.  Both on a physical level, as well as to
            feed those hopes and desires we keep within us.  For myself,
            I will gladly take some of this energy to help me as I
            continue my efforts at musical composition.  May the music
            spring out of me as beutiful and vibrant as the flowers
            from the ground!
            ...

            Everyone, now take this energy within to feed those
            seeds within you.  Feel free to tell us what you are
            growing, or don't if it is something special and
            private you wish to keep to yourself.
            <ga>

(8-3, Felix Culpa) Come unto me, O MUSES! ga

(8-5,Tapestry) I ask for self-confidence to grow and flourish.

(8-6,Jehana) May growth and creativity flourish within me.
             May it spread to all those who wish to share with it. ga

(8-8,>>Nan<<) i breathe in the joy of spring to feed my creativity in my art
              work and in my writing. and may i inhale the fertility of this
              season so that i may breathe out and share it with ohters. ga

(8-1,Larne) Finally, as we rejoice in the lengthening days let
            us take a moment to think of Kuwait and the surrounding
            areas, where the thick foul smoke often prevents the sun
            from getting through at all, and chokes both plants and
            people.  Let us direct some of this nurishment to an area
            which has already suffered so much, and let us send
            our best wishes to the people who undertake the difficult
            and dangerous task of putting out all the burning oil wells.
            May a day soon come when we no longer need such dangerous
            and disgusting substances to provide our energy!

            Bright Lady and Lord, we thank you for joining us in our
            circle and sharing your love and joy with us.  We shall
            continue togrow in your presence!  Although you leave
            us now, you are always with us.  Hail and farewell!
            <ga>

(8-3, Felix Culpa) Hail and Farewell, O Ye Four Furies! ga

(8-6,Jehana) Hail & farewell, Gentle Lady and Hunter Herne! ga

                                                                            2194

(8-5,Tapestry) Thank you for your love and sustenance. ga

(8-8,>>Nan<<) mahalo and aloha gentle dancers of the light. ga

(8-1,Larne) Focus yourselves again to the east.

            Spirits of Air, we thank you for attending our rite
            and stirring our minds.  Hail and farewell!
            <ga>

(8-3, Felix Culpa) IHVH (tracing pentagram) ga

(8-5,Tapestry) Hail and farewell on the winds. ga

(8-6,Jehana) Hail & farewell! ga

(8-8,>>Nan<<) thank you and farewell sweet sping winds. ga

(8-1,Larne) Now to the south.

            Spirits of Fire, we thank you for attending our rite
            and charging our wills.  Hail and farewell!
            <ga>

(8-3, Felix Culpa) ADONAI (tracing pentagram) ga

(8-5,Tapestry) Hail & farewell on the smoke. ga

(8-6,Jehana) hail & farewell! ga

(8-8,>>Nan<<) dear friends thanks you once again for joining our rite. ga

(8-1,Larne) To the west...

            Spirits of Water, we thank you for attending our rite
            and touching our hearts.  Hail and farewell!
            <ga>

(8-3, Felix Culpa) EHEIEH (tracing pentagram) ga

(8-5,Tapestry) Hail & farewell on the water. ga

(8-6,Jehana) Hail & Farewell! ga

(8-8,>>Nan<<) for your healing and your laughter we thank you watery ones. ga

(8-1,Larne) To the north...

            Spirits of Earth, we thank you for attending our rite
            and helping us feel our centers.  Hail and farewell!
            <ga>

(8-3, Felix Culpa) AGLA (tracing pentagram) ga

(8-5,Tapestry) Hail and farewell in the earth. ga

                                                                            2195

(8-6,Jehana) hail & farewell! ga

(8-8,>>Nan<<) hail and farewell. ga

(8-1,Larne) Now unwind the circle, letting the arc collapse back into a point

            taking it back from east

            to north

            to west

            to south,

            and back to the east,

            where it again become a bright point, which
            goes back into the Earth.

            The circle is open, but never broken
            merry meet,
            merry part, and...
            MERRY MEET AGAIN!

(8-3, Felix Culpa) SO MOTE IT BE!

(8-6,Jehana) MERRY MEET AGAIN!!!
             B*B!!

(8-5,Tapestry) Hugs!

(8-8,>>Nan<<) B*B
              hugrz too all

(8-1,Larne) Blessed be, all!

(8-6,Jehana) Hugs!

(8-3, Felix Culpa) (gang-hug)

                                                                            2196

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                               HANDFASTING RITUAL
                          FROM LADY ARDANE, ON PRODIGY

Our tradition (Fam. Trad.) uses a lovely ceremony I will post here. You may use
any or all of it that pleases you.

Our bride wears white with red Witches cord at waist, groom wears
red with white Witches cord.There is a procession led by the High
Priestess bearing the wand,and the High Priest carrying the
bells.The bride and groom are escorted by two pages. At altar the
Hps.lights candles (red & white) and Incense (Rose &
Frankincense). After charging the circle the Highpriestess who
officiates says: We gather here this Night (day) to bind together
this man and woman in a ritual of love. Let all who stand within
this circle be here of their own free will and accord in peace
and love.We charge this Circle to be filled with love. May this
sacred space be consecrated before the Gods and Goddesses and may
it be a Guardian and Protection for the work we do this night
(day). Let (name)and(name) stand here before us and in the
Presence of the Ancient Ones.

Hps goes to the East: Be with us here oh Spirits of the Air With
your breath of life, join the bonds between these two and tie
them tightly.

South: Be with us here oh Beings of Fire. Give their love and
passion your own all consuming ardor.

West: Be with us here of Beings of Water. Grant these two the
deepest of love richness of body, soul and spirit.

North: Be with us here, oh Spirits of Earth, Let your strength
and constancy be theirs for as long as they desire to be
together.

Blessed Godddess and Laughing God, look with joy on this Union of
this man and this woman. Grant them harmony and beauty in their
lives and let them be always mindful of their committment, one to
the other.  Let them so live together that their joy of each
other will be a shining beacon for all to see. Give to these two
your love and protection. SMIB.

The Priest and Priestess each hold an end of the wand and place
the rings on it. The B&G each place their right hand over the
rings on the wand. The Hps says:Above you the Stars Below you the
stones,As time passes remember this; Like a stone your love
should be firm, Be close, yet not so close that you restrict one
another. Possess one another yet grant each other freedom to
grow. Be understanding and compassionate. Have patience with each
other, for storms may come, but they will quickly go.Be free in
giving warmth and affection, make love often and be sensuous to
one another. Fear not lest the ways or words of the unenlightened
give you unease, for the God and Goddess are with you now and
always. To the bride: Is it you wish to become one with this man?
To the groom, Is it your wish to become one with this woman? Take

                                                                            2200

the charged rings from the wand and hand them to each in turn. As
they place the rings on each other they say: Let this circle of
Gold reflect the circle in which we stand to be a constant
reminder of the pledges exchanged. Let it remind us daily of the
wheel of life and the unbroken cycles of eternity. The B & G
drink out of the Chalice as the HPS says...As you share this cup
this night(day) so may you share your lives and fortunes. The B&G
remove their Witches cords and hand them to the HPs who asks the
B&G to face each other and hold hands. She then binds their hands
with the cords and says...As we bind together this man and this
woman with these cords let their fates and future be so bound.
May they hold fast to each other, even as they are now held
fast. Hps removes cords and hands them to the pages. Hps says: As
the God and Goddess and the Ancient Ones are witness to these
rites I now proclaim you to be wed, one to the other. SMIB. (Here
the B & G kiss).

The HPS goes to each of the four corners dismissing the elements
in turn by saying: We dismiss you now, Oh spirits of air
(earth,fire,water,) and ask you to return to your elemental home
harming none as you go  and taking with you our thanks for your
attendance.

And then at altar,: Dear Lady, Mother of us all,Blessed Lord of
the Woodland.. We thank you for your Attendance in our Sacred
Circle and ask your blessings on this couple and on the work we
have performed here this night (day). We dismiss you now to your
areas of governance, harming none as you go and taking with you
our thanks and love.

As we unwind our circle we place before this newly bound couple
our offerings of flowers to bring beauty to their lives and as
they represent the God and Goddess this night (day) we ask their
blessings on each of us. Merry meet and merry part and merry meet
again. The circle unwinds from the North with each guest (circle
member) kneeling before the B & G and placing fresh flowers
before them.As they kneel the B & G touches each person on the
forehead. The guests leave the altar area after this followed by
the B & G, then the pages and finally the Hp & Hps.
I thought long and hard about posting this as a public message.
But since I wrote it, (and plagarized some of it from various
Pagan sources) and we have used it in our hand-fastings and have
found it to be appropriate and moving, I think it may be
something to be shared and enjoyed by others. Like all Pagan
rituals, use only what seems appropriate to you. Rearrange it,
re-write it or toss it out. It is, as I said, a Fam. Trad ritual.
Lady Ardane.

                                                                            2201

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                                  Maiden Story
Excerpted from "The Bardic Mysteries: The Book of the Fool," by the Whyte
Bard:

        The Maiden, being young and giddy, was watching the Men and Women as
they played and laughed in the Garden one morning. She turned to the Fool,
blinked her eyes, and said, "They are so fine and good, smiling all the time.
How will they ever learn and grow if they have no obstacles; if there is no
pain?"
        And Trickster smiled a mad smile, and gave the Maiden a box. It was a
small box, of something that might have been wood, but wasn't, and it had no
lock on it. It did, however, have a small, neatly lettered sign on its lid.
        Trickster pointed to the sign, and said, "That's called 'writing.' I
haven't invented it yet."
        "Oh," said the Maiden, "But what's in the box?"
        "Oh," said Trickster, "You don't want to know!"
        "I don't?" said the Maiden, slightly miffed, "But I'm Deity!"
        "I know that," Trickster grinned, "But you still don't want to know."
        "Well....all right." And the Maiden flounced away, very much put out.
        Trickster watched Her go, and grinned. He then put the box down where
the Maiden could see it whenever She looked in that direction, and sauntered
away, eating an apple.
        The Maiden looked at the box for several days.
        "I wonder what's in there...." She would think to Herself. "That
Person is always up to some trick."
        Finally, Her curiosity got the best of Her, and She walked into the
Garden and picked up the box.
        She sat down under the apple tree, and spread Her skirts about Her,
and placed the box on Her lap.
        She looked at it for a long time, and then thought, "Well! A little
peek inside can't do any harm..." And She opened the box.
        Immediately, the lid sprang off, and a cloud of tiny things flew out!
They were like flies, or mosquitoes, and they buzzed crazily about Her head
for a moment, and then flew off in all directions.
        Trickster stepped out from behind the tree.
        "Well, now You've done it," He said.
        "Done what?" asked the Maiden.
        "Let loose what was in the box. Pain, and Suffering, and Envy, and
Hatred, and Jealousy, and War, and Covetousness, and Sloth, and quite a lot
more."
        Just then, the box gave a great heave, and a very tiny, very bright
little Something flew out.
        Trickster smiled a warm smile, and said, ".....and Hope. I'm an
eternal optimist. Want an apple?"
        "I guess so," said the Maiden. "What did it say on the lid, anyway?"
        "The usual. You know, 'Do Not Open This Box.'"
        "Oh. I guess I messed up, huh?"
        He smiled at Her, and said, "Not really. We would have had to do it
anyway, and this makes a better story, though they might get it wrong."
        They both looked at the Men and Women, who were now sitting around on
the grass arguing with each other. A couple of the Men were fighting, and a
group of the Women were talking in whispers about another group of Women.
Another Man had fenced off a section of the Garden, while another was
coughing a little with a bewildered expression on his face.
        "Excuse me for a bit," said Trickster. "I guess I have to be the One

                                                                            2202

to finish this, and get them started up the Path."
        He walked briskly over to the Men and Women, changing His Aspect as
He went, until He appeared as a different sort of Being indeed.
        "Time to leave," said the Angel to the Men and Women.
        "Yes, we know," they answered, only half sadly, and the Men and the
Women started out from the Garden, out on the Path Of Being Human.
        Trickster watched them go, out from the Gates.
        "Good luck....." He murmured, and he sheathed the Flaming Sword and
closed the Gates of Innocence.

        Thus it was, and so it is, and evermore shall be so!

    ---------------------------------------------------------------

                                                                            2203

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                                 The Sacred King
        The Men and Women were hungry. They would eat of those that walk in
Fur, Fin and Feather, and thank them for their sacrifice, but that was not
enough. They would eat of the wild fruits of the Earth, but that was not
enough, for all of these must be found, and hunted, and a home cannot be
built on this.
        And the Sacred King saw, and thought upon it for a time, and His face
grew grave and sad.
        And He spoke to the Lady, and said, "I must die."
        And the Lady grieved for Her Lord, and He fell upon His Sword, and
died.
        The Mother buried Him in the Earth, returning Him to Her Womb, and
mourned, and Winter wrapped the World in ice and snow.
        She covered the face of the Sky with dark clouds, and Her Tears of
rain poured therefrom in cascades and torrents.
        And the Tears of the Mother wetted the ground, and the Sun warmed the
ground, and a green shoot appeared, poking its head out from the Womb of the
Mother, and grew as the days grew, longer and taller, until the golden hair
of the Sacred King once more waved proudly in the wind; until the Grain of
the Fields stood, row upon row, as far as the eye could see; until the Bounty
of the Mother, the Sacred King Himself, stood upon the World, ready to be
harvested.

        "That was well done," said the Mother, "But it pains me to see you
die."
        "It is as it must be," He said, "And does it not show them that Death
is an illusion; is but another change in a MultiVerse of Change? It feeds
them, too, and this is a good thing."
        "You are right," She sighed, "But I just wish it could have been done
in a kinder way."
        "Maybe," He spoke, lowly, "But it is as it is nonetheless."

        Thus it was, and so it is, and evermore shall be so!

                                                                            2204

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                              The Gifts Of The Fool
        The Men and the Women were hungry. All about them was the Mother's
Bounty, the Gift of the Sacred King, and no way to harvest it.
        The Fool came, and took of the Earth itself, and mixed it with water,
and shaped a Pot. And He took of the Grass, and shaped a Basket, and Nets,
and Clothing.
        And He took wood from the Tree. A straight piece of wood, and he took
a stone, the very Bones of the Mother, and shaped it to a point, and fastened
it to the wood, and made a Spear.
        With another stone He made a Hoe, and with another he crafted a
Knife, and gave them to the Men and Women.
        And the Fool spoke, and said, "Look you here at Tools. They give you
claws and fangs, and extend your reach longer than any of the Brothers and
Sisters-in-Fur, even as high as the stars themselves. They will bring you
food, and clothing, and shelter. They are good servants, but poor masters,
for they can also be used in the service of War, and War will harm and kill
you, and destroy what you have. Learn from Earth, and be wise."

        The Men and Women were cold, and the winds of Winter blew over them.
Ice and snow rushed around them, and they huddled together, fearing.
        But the Fool came to them, with a new thing.
        He took wood from the Tree, and the Bones of the Mother, and made a
small circle. And with the wood from the Tree He made Fire.
        And the Men and Women gathered around the warmth, as planets gather
around suns, and were glad.
        And the Fool said, "Look you here at Fire. It is warm and good; a
good servant, but a poor master indeed. Learn from this, that some things are
good when used correctly, and very bad indeed when used wrongly. For Fire
will warm your homes, and cook your food, and do many things for you, but it
can harm you, and kill you, and destroy what you have. You will find many
things like Fire. Learn from Fire, and be wise."

        And the Fool took the clay pot, and filled it with Water, and placed
therein the meat of the hunt, and the fruits of the Earth. He placed the pot
upon the Fire, and the Water rolled and boiled, and the smell was savory to
the Men and Women.
        And the Fool spoke, and said, "Look you here at Water, the Blood of
the Mother. It will refresh you, and cool you, and shall be your servant. But
mind you do not let it be your master, for it will drown you, and flood you,
and harm you and kill you, and destroy what you have. It is soft, but of all
things it will wear thru even the hardest object. You will find many things
like Water. Learn from Water, and be wise."

        The Fool sat beside the Fire, and hummed to Himself, and as He hummed
He clapped his hands in time, and He made yet another new thing, and called it
Song. And the Men and Women took up the Song, and sang, and rejoiced.
        And the Fool said, "Look you here at Air. Song is of the Air, of the
very Breath you take. Song will comfort you in sadness, and rejoice with you
in celebration. Song will weave Words into Magic, and can bend the edges of
Reality. Treat it with respect, and do not misuse it, for Song, and Words,
can twist and lie and turn you to a harmful way; take away your individuality
and turn you to a Mob, that knows not what it does."

                                                                            2205

        "You swim in the Air as a Fish swims in Water. Keep it pure, and
live. Foul it, and die. It is your choice. And beware of the Storms of the
Air, for this insubstantial Element can destroy what you have, and kill you.
You will find many things like Air. Learn from Air, and be wise."

        And the Fool took of the Sacred King, and He winnowed it in the Air.
He ground it between the Bones of the Earth, and He made flour, and wetted it
with Water, and baked it in Fire, and made Bread, the Body of the Sacred
King.
        "Know that I am always with you," sang the Fool. "I am He who Saves,
He who Teaches, He who brings Light to the World. I bring peace with one
hand, and a sword with the other, that you may not stagnate, but might learn
and grow, and attain the very stars in the Heavens."
        "You will always kill me, in many ways. I have been chained to a
rock, and crucified, and burned, persecuted, and hated. I have been banished
and slain, but always, always I return to you, and I will not be silenced."
        "My words will be twisted, and misunderstood, but with each
generation you will strive ever closer to That which you reach for, forever
striving, forever attaining, and forever changing."
        "Sometimes I will come in quiet, slipping in and out again before you
have known my Presence, and at other times I will come with the sound of
trumpets and proclaimations."
        "But always I will come, and I shall be with you, always, to the End
of Time."
        And He gave the Bread to the Men and Women, and said "Remember!"
        And one approached, and said, "You have told us of Earth, and my
husband was digging therein, and it fell upon him and he died. Therefore I
shall kill you."
        And another approached, and said, "You have told us of Air, and a
great wind has blown my mother from a high place, wherefrom she died.
Therefore I shall kill you."
        And another approached, and said, "You have given us Fire, and my
daughter has burned her hand therein. Therefore I shall kill you."
        And another approached, and said, "You have told us of Water, and my
son has drowned therein. Therefore I shall kill you."
        And they took the Spear, made from the wood of the Tree, pointed with
the Bones of the Mother, and thrust it into the body of the Fool, and the
Fool smiled sadly, and, for the first time of many, died.

        "Will you always do this Teaching, O Fool?" said the Lady.
        "Assuredly so," replied the Fool, with a smile, "For are they not Our
children?"
        "That they are," said the Lord, "But for how long shall You teach
them, and be slain in return?"
        "For always," said the Fool. And he smiled, and a single tear coursed
down His cheek.

        Thus it was, and so it is, and evermore shall be so!

    ---------------------------------------------------------------

                                                                            2206

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                                      Death
        He was old. He felt old. His body did not work right anymore, and he
was always tired. His eyes were rheumy, and there were pains in his joints
that woke him in the cold night time.
        One night, as he slept, a soft white light filled his hut. He looked
up, and saw the most beautiful Lady he had ever seen standing in the room.
        "Who are you?" he whispered.
        "Death," She answered, quietly.
        "Death?" His reply was confused. "I never thought Death would be so
beautiful! We have always pictured you as some kind of spectre of fear."
        The Lady smiled. "You only fear Death because you do not remember it.
Just as you fear Life, because you do not remember it. Come. Walk with me,
and be at peace."
        He got out of the straw bed, and walked to Her. She took his hand,
and he looked back at the bed. He saw his body, laying there. Still and
unmoving. Dead.
        "It's quite a shock, isn't it?" Her voice was calm.
        "Am I .... dead?"
        "Most assuredly so. Come."
        They walked out of the cottage, hand in hand, and he noticed that
they were not walking thru the streets of the village where he had lived.
        "Where are we?"
        "You'll see in a moment. Wait."
        "Am I bound for Hell?" he asked.
        She stopped, and looked him in the eyes.
        "There is no Hell. You have lived as most humans do, loving, hating,
being loved and being hated. You did the best you could with the Light you
had to see by. You have learned much, and earned much."
        Her voice was low, but filled with a vibrancy that touched his very
soul.
        They continued a little way down a hill, and then turned a corner, or
something very much like it, and he saw, and heard the laughter.
        "Is it Heaven? What is it? It's beautiful!"
        "This is the Summerland. Here you will rest a while, and play, and
perhaps meet old playmates again and discuss your Game, and ways to improve
It. It is time for you to remember all your lives."
        She reached up, and softly touched him on the forehead.
        "Now remember."
        And he did.

    ---------------------------------------------------------------

                                                                            2207

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                                     Rebirth
        "It is time for you to go now."
        The Lady spoke to him in a sweet voice.
        "So soon?" he answered, "It seems as if I just arrived."
        "It always does," she smiled, "But it's time to move on to another
life and another body. You'll like this one."
        "I hope so. Buchenwald was not pleasant...."
        "No, it isn't. But, like you folks say, 'that's Life!'"
        He laughed, and stood up on the so-green grass.
        "Yeah, I guess it is. See you in a while, folks."
        The Circle of friends waved at him, wishing him luck and good
fortune, and he and the Lady moved off into a misty area.
        "Pretty foggy here," he remarked.
        "It will clear up soon," she said, and she took his hand.
        They walked for a long time, until he saw they were on a quiet
street in a small town. It looked like a nice place. Around the corner was a
park, and in it, two people, a man and a woman, were sitting on a bench,
holding hands. They were deeply in love, and that love shone around them to
those with eyes to see.
        "These are your parents. They're nobody special, but they're nice
people and you'll like them," She said.
        "They look like nice folks," he replied. "Anything I need to know
before I do this?"
        "I'm afraid I can't tell you. Life is one of those things that you
just have to experience on your own."
        "OK," he said, "I guess You're right, all things considered."
        The Lady laughed, and touched him on the forehead.
        "Now forget, for a time, until you return to Me."
        And he did.

    ---------------------------------------------------------------

                                                                            2208

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                                Creation Mystery

        The Lord, and the Lady (and the Fool) were lonely. The All was not
complete; there was none to keep them company, and laugh with them. There
was none to know them, and none to be Their Children.
        And the Lady said, "Let us go forth and make Life upon the many
worlds, that We may have Children, and a Family of Life within the
MultiVerse. And let Us make them in Our image, and love and be loved in
return."

        And the Fool laughed, and asked, "Shall it be so?"
        "No," said the Sacred King.
        And the Fool asked a second time, and said, "Shall it be so?"
        "Maybe," smiled the Youth.
        And the Fool asked a third time, saying, "Shall it be so?"
        "Yes!" said the Child.

        And the Fool smiled, and said, "If we do this thing, it shall be a
wondrous thing indeed, for we shall make a Creature that shall have the Love
of the Lady, and the Strength of the Lord, and a Curiousity to match Myself.
It shall know Good and Evil, and Light and Darkness, and That which stands
between them, and shall be very near and dear to us. It shall be arrogant,
and willful, and cruel, but it shall also be kind, and gentle and loving. It
shall be all things, and nothing at all."

        And the Fool laughed, and asked, "Shall it be so?"
        "No," said Chaos.
        And the Fool asked a second time, and said, "Shall it be so?"
        "Maybe," smiled Trickster.
        And the Fool asked a third time, saying, "Shall it be so?"
        "Yes!" said Prometheus.

        The Fool took up the stuff of stars, that whispers thru the
MultiVerse, and mixed it with the dry clay of earth, and mixed the substance
thereby made with the waters of the sea, and the tears of the Maiden, and the
birth-waters of the Mother, and the spittle of the Crone; wet it was with the
blood of the Sacred King, and the sweat of the Youth, and the milk on the
lips of the Child.

        And the Fool laughed, and asked, "Shall it be so?"
        "No," said the Crone.
        And the Fool asked a second time, and said, "Shall it be so?"
        "Maybe," smiled the Maiden.
        And the Fool asked a third time, saying, "Shall it be so?"
        "Yes!" said the Mother.

        And the Fool smiled, and said, "Then let it be so, for I have asked
three times, and three times three, and thus it is and so it ever shall be!"
        The Holy Fool bent, and sank to His knees, and She took the wet clay,
wet with the waters of the sea, and the tears of the Maiden, and the birth-
waters of the Mother, and the spittle of the Crone; wet with the blood of the
Sacred King, and the sweat of the Youth, and the milk on the lips of the
Child.

                                                                            2209

        And from that clay He made our Brothers and Sisters in Fur, Feather
and Scale, and all the growing things.
        And one thing made of that clay was taken up by the Fool, and placed
aside.
        And the Lady smiled upon Her Lord.
        And the Fool turned, and It was Prometheus, and shaped the wet clay
thing further.
        Side by side, He made them, that none should stand above the other,
but that all should walk as equals and partners, in joy and love.
        And the Fool turned, and It was Trickster, who shaped us to be
curious, and to doubt, and from our doubt and curiousity, to learn, and to
laugh.
        And the Fool turned, and She was Chaos, and placed a bit of Itself
within us, that we may change and grow.
        And the Lord smiled upon His Lady.
        Man and Woman Prometheus made, and the making and the shaping was as
years, and years upon years.
        And the Fool began to dance.
        And the Lady began to dance.
        And the Lord began to dance.
        They danced Life into the World, the Lady and the Lord, and the Fool.
They danced the moon, and stars, and Sun, and all that there is, they danced
into being.
        And they danced Death into the World, for we must close the Circle of
our Being, and go forth unto newness.
        They danced Life and Death, and still They dance, a never-ending,
ever-spinning Circle, endlessly spiraling upon itself, and uncoiling to start
anew; hand in hand They dance, to a Music They have made, endlessly creating,
and endlessly destroying.

        Thus it was, and so it is, and evermore shall be so!

        ---------------------------------------------------------

                                                                            2210

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                       THE TRIPLE GODDESS

          As the Maiden, I saw through your eyes as a child
          Spring rains, green forests, and animals wild!
          I saw you run freely on the Earth with bare feet!
          I watched as you danced in the winds, blowing free!
          I was there as you grew, getting stronger each day!
          I brought you rainbows, chasing grey skies away!
          I was there in your laughter - I was there in your tears!
          I was the acceptance you gained from your peers!
          I saw your first love and I felt your first blush,
          As passion first stirred in the night's gentle hush!
          I am there with you always in the fresh morning dew!
          I bring you the crispness of beginnings anew.

          As the Mother, I bore all the labor distress
          Of birthing your child, and I felt the caress
          Of your hand on the face of the new life so dear.
          I heard its first cry, and I eased your fear!
          I provided the milk which you fed from your breast
          Till the baby grew strong, and with health it was blessed.
          As she took her first step, I was there in your smile!
          I was there while you nurtured your beautiful child!
          On the first day of school, when the doors opened wide
          I was there in your fear - I was there in your pride.
          I am there with you always in the bright full of moon!
          I bring you fertility - abundance in bloom.

          As the Crone, I brought blessings of wisdom with age
          [Wisdom not found by the turn of a page].
          I was there as you taught the correct way to live:
          To love and to trust - to take and to give!
          I was there in the twinkle of your aged eye!
          I was there in your thoughts of the years flying by!
          I was there when you taught the Mysteries of old!
          I was there in the fire warming you in the cold!
          In the weariness of age, I was there with you, too...
          I brought well-deserved rest and peace unto you!
          I am there with you always in the darkness of night!
          I complete your life cycle, guiding you toward the light.

          Maid, Mother and Crone - We are all One -
          Yet We are all separate, as each role is done.
          We do not leave you - We're always there
          As you walk through this life with your worries and cares;
          As you dance in the spiral, We live inside -
          Deep in your spirit - where nothing can hide!
          No matter your path, no matter it's length -
          We give you courage and We give you strength.
          We are there to support you every hour of day
          And deep in the night, when dreams take you away.
          Our gifts We give freely, for you are our Child...
          Yes, We are the Lady:  Wise, Pure, and Mild!
          -Kalioppe-

                                                                            2211

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NOTE
Chas. S. Clifton is the copyright holder of this article.His website is at.
This article originally appeared in GNOSIS #9, Fall 1988.GNOSIS can be found at .
- sacred texts editor.

                                     A GODDESS ARRIVES

                                THE NOVELS OF DION FORTUNE
                                  AND THE DEVELOPMENT OF
                                   GARDNERIAN WITCHCRAFT
                                    by CHAS S. CLIFTON
          No one occultist of the 20th century worked more vehemently in ad-
          vocating a "Western" - and within that, "Northern" - path of esoteric
          spirituality than did the English ceremonial magician, Dion Fortune.
          She founded an esoteric school that still persists, but beyond that
          direct transmission, her ideas seeded themselves into modern Neopagan
          religion to the point that they seem completely indigenous, their
          origins invisible.

          Certain of Fortune's key ideas, however, were not so much transmitted
          through her mystical writings and articles in The Occult Review of the
          1920s, as they were passed on through a unique series of novels, one
          of which stands fifty years later as "the finest novel on real magic
          ever written," in the words of Alan Richardson, her most adept biog-
          rapher1. Primary among these key ideas was her raising up of a lunar,
          feminine divine power - not that she was the first modern magician to
          do it, but by taking the two paths of ritual and literature she gave
          the power two ways to go.

          The second idea was that of egalitarian magical working, something she
          came to late in her life (she lived from 1890-1946). This was a fairly
          radical idea in that all her associations with the Theosophical
          Society, the Order of the Golden Dawn, and her own Fraternity (later
          Society) of the Inner Light included the idea of hierarchies and
          grades, going back in her own self-proclaimed reincarnational history
          to lifetimes among the sacred priestly caste of legendary Atlantis.

          Both of these ideas are found in the Anglo-American branches of modern
          Witchcraft, which first made its presence known in Great Britain in
          the early 1950s, having, I suspect, been developed and codified into
          its modern form during the later 1930s and 1940s. While a demonstrable
          personal connection between the modern witches and Dion Fortune cannot
          be proven - unless one had her entire mailing list circa 1939 in hand
          - I think a literary connection can be shown.

          Her ideas about an earth-based Western tradition of esoteric, magical
          religion, which exalted the feminine principle, fit so neatly with the
          cosmology of those modern witches who came out of a similar esoteric
          British milieu, that the connection is unmistakable. The reason it has
          not been acknowledged until recently is that to do so would conflict
          with the frequent assertion that Witchcraft was the "Old Religion"
          brought forward unchanged in its essentials from centuries ago.

          Unfortunately for that assertion, the historical records, such as they
          are, showed little evidence for secret goddess religion persisting
          until recent centuries in Northern Europe. The voluminous "witch
          trial" documents of England, Scotland, and France, which the archaeol-
          ogist and folklorist Margaret Murray used to buttress her argument for
          the survival of a pre-Christian religion, do not mention goddess
          worship.

                                                                            2212

          If one looks for other evidence of a goddess arriving in the mid-20th
          century, the other suspect typically is Robert Graves, whose widely
          influential book, The White Goddess, was written in 1944. Parallel and
          contemporary with Graves is Gertrude Rachel Levy's The Gate of Horn,
          which treats much of the same material Graves does, principally from
          the viewpoint of art history.2

                 The thesis of The White Goddess, which has been enormously influential
          among modern Pagan groups, is "that the language of poetic myth
          anciently current in the Mediterranean and Northern Europe was a
          magical language bound up with popular religious ceremonies in honour
          of the Moon-Goddess, or Muse,some of them dating from the Old Stone
          Age (Palaeolithic), and that this remains the language of true poe-
          try." Graves believed that this language "was still taught...in the
          Witchcovens of medieval Western Europe."3

                 I do not contend that Graves and Levy supplied the dual male and
          female divinities of most modern Witchcraft covens. Their books were
          both first published in 1948, after Fortune's works had been in print
          for a decade or more. Before examining the influence of Fortune's
          works, however, I will summarise the "coming out" of the British
          covens.

          THE RE-EMERGENCE OF BRITISH WITCHCRAFT
 
          In 1951 the British Parliament repealed the Witchcraft Act of 1735 -
          largely at the urging of Spiritualist churches, who objected to its
          prohibition of mediumship. This statutory change unexpectedly led to
          the emergence into public view of a religious tradition thought to be
          extinct: Witchcraft.4  These British witches defied definitions of the
          term common both in the vernacular and in anthropology textbooks. They
          were of both sexes, all ages, and were not isolated practitioners of
          maleficent magic; rather they claimed to be inheritors of the islands'
          pre-Christian religions. Their religion was duotheistic: they wor-
          shipped a male god, often called Cernnunos, Kernaya, or Herne; and a
          goddess, sometimes called Aradia or Tana. Of the two, sometimes seen
          as manifestations of a nonpersonal Godhead, the goddess had the
          greater importance, and her earthly representatives, the coven's
          priestess, had greater ritual authority.

          Greatly condensed, this is a description of what came to be known as
          "Gardnerian Witchcraft," after Gerald Gardner (1884-1964), who retired
          from the British colonial customs service in Malaya in 1936, returned
          to England and - as he described - was initiated into what he himself
          thought was a dying religion in 1938.5  This was no overnight conver-
          sion: Gardner was fascinated for many years with magical religion and
          "practical mysticism". A recognised avocational archaeologist and
          anthropologist in Malaya, during a visit to England in the 1920s, he
          set out to investigate the claims of British Spiritualists, trance
          mediums and the like.

          As he wrote: "I have been interested in magic and kindred subjects all
          my life and have made a collection of magical instruments and charms.
          These studies led me to spiritualist and other societies..."6

                 Gardner wrote three books on Witchcraft, one novel, and two nonfiction
          works. The novel was High Magic's Aid (1949), a stirring tale of late-
          medieval English coveners dodging secular and clerical foes with
          something of the feel of Walter Scott's Ivanhoe  or Robert Louis
          Stevenson's The Black Arrow to it. Interestingly enough, the "witch-

                                                                            2213

          craft" portrayed in High Magic's Aid differs from what was later
          called "Gardnerian Witchcraft." In it the goddess is de-emphasised;
          the rituals are more in line with the post-Renaissance traditions of
          ceremonial magic.

          Gardner's next two books, The Meaning of Witchcraft (1959) and Witch-
          craft Today (1954), are more definitive of the tradition. All three of
          the forenamed remain in print; an earlier novel, with the suggestive
          title A Goddess Arrives, is long out of print, and I have not been
          able to locate a copy. Gardner and his followers also produced a
          "book" that was, until the early 1970s, passed on as handcopied
          manuscripts: "The Book of Shadows." It is a collection of "laws" and
          suggestions for running a clandestine coven, performing rituals,
          resolving disputes between witches inside the group, and so forth.
          Although it appears to be written in perhaps the English of the 17th
          century, I have concluded that it was produced during and immediately
          after World War II. Its atmosphere of secrecy and underground organ-
          ising is not a product of the witch-trial era, but of the early years
          of World War II when an invasion of southern England by the German
          Army appeared quite likely, and patriotic Britons were planning how
          they would organise a Resistance movement like those in France,
          Norway, and elsewhere in Nazi-occupied Europe.

          The woman often assumed to have birthed the idea of a Pagan under-
          ground in Christian Western Europe was not Dion Fortune, but the
          Egyptologist Margaret Murray of University College, London. Professor
          Murray, better known as the time for her work with Sir Flinders Petrie
          in Egypt, began researching Pagan carryovers while convalescing from
          an illness in 1915. World War I had interrupted her work in Egypt, and
          she wrote in her autobiography, My First Hundred Years:7

                 "I chose Glastonbury [to convalesce in]. One cannot stay in Glaston-
          bury without becoming interested in Joseph of Arimathea and the Holy
          Grail. As soon as I got back to London I did a careful piece of
          research, which resulted in a paper on Egyptian elements in the Grail
          Romance...

          Someone, I forget who, had once told me that the Witches obviously had
          a special form of religion, 'for they danced around a black goat.' As
          ancient religion is my pet subject this seemed to be in my line and
          during all the rest of the war I worked on Witches... I had started
          with the usual idea that the Witches were all old women suffering from
          illusions about the Devil and that their persecutors were wickedly
          prejudiced and perjured. I worked only from contemporary records, and
          when I suddenly realised that the so-called Devil was simply a dis-
          guised man I was startled, almost alarmed, by the way the recorded
          facts fell into place, and showed that the Witches were members of an
          old and primitive form of religion, and that the records had been made
          by members of a new and persecuting form."

          Murray's researches into medieval and Renaissance witch-trial docu-
          ments from Britain, Ireland, and the Continent (including those
          relating to Joan of Arc and Gilles de Rais) led to her writing three
          books, The Witch-Cult in Western Europe (1921), The God of the Witches
          (1931), and The Divine King in England (1954). In them she described
          her evidence for the survival of a pre-Christian religion centred on
          the Horned God of fertility (later labelled "The Devil" by Christian
          authorities) up until at least the 16th century in Britain.

                                                                            2214

          As the late historian of religion Mircea Eliade wrote, "Murray's
          theory was criticised by archaeologists, historians and folklorists
          alike."8  Pointing out some parallels between medieval witchcraft and
          Indo-Tibetan magical religion, Eliade gives qualified approval to part
          of Murray's conclusions.

          "As a matter of fact, almost everything in her construction was wrong
          except for one important assumption: that there existed a pre-Chris-
          tian fertility cult and that specific survivals of this pagan cult
          were stigmatised during the Middle Ages as witchcraft....recent
          research seems to confirm at least some aspects of her thesis. The
          Italian historian Carlo Ginsburg has proved that a popular fertility
          cult, active in the province of Friule in the 16th and 17th centuries,
          was progressively modified under pressure of the Inquisition and ended
          by resembling the traditional notion of witchcraft. Moreover, recent
          investigations of Romanian popular culture have brought to light a
          number of pagan survivals which clearly indicate the existence of a
          fertility cult and of what may be called a "white magic," comparable
          to some aspects of Western medieval witchcraft."

          One may thus argue that the existence of Murray's three works "paved
          the way for Gardner's reformation", as J. Gordon Melton of the In-
          stitute for the Study of American Religion put it.9  Gardner's "reform-
          ation" of whatever British witchcraft existed prior to his initiation
          into it had both theological and ritual aspects. The works he and his
          associates produced give a style of worship, a new set of ritual texts
          - and increasing emphasis on the goddess-aspect as the tradition grew
          - all of them pre-figured not in Murray's works but in Dion Fortune's.

                                   A PRACTICAL OCCULTIST
          In my experience, there is hardly a British, Irish or American witch
          of the revived, post-Gardnerian traditions who has not read something
          by Dion Fortune, and the same probably holds true in Canada, Aust-
          ralia, or New Zealand. Until 1985, however, biographies of her were
          nonexistent, even while the American Books in Print reference volumes
          listed twenty of her books in that year's volume - not bad for someone
          considered at best an obscure genre writer by the literary establish-
          ment of fifty years ago and of today.

          Neither her book on psychology, The Machinery of the Mind, written in
          the 1920s nor her works on occult philosophy, nor her five "occult"
          novels and volume of short stories received much critical notice when
          they came out. Such notice as was received was almost worse than none.
          A 1934 (London) Times Literary Supplement review of her book Avalon of
          the Heart begins, "The author tells us that she is the last of the
          Avalonians - of those who were drawn to Glastonbury as 'a centre of
          ever-renewed spiritual and artistic inspiration,' whatever that may
          mean."

          And clearly the reviewer was not interested in finding out! Alan Ri-
          chardson's 1985 work, Dancers to the Gods, while primarily about two
          members of Fortune's magical order, contained the first well-res-
          earched material on her life.10  He followed it with a full biography,
          Priestess, two years later, an affectionate and sensitive portrait of
          this woman whose spiritual trajectory has yet to reach the horizon.11
                 Charles Fielding's and Carr Collins's The Story of Dion Fortune
          contains more details of her and her associates' magical work, but is

                                                                            2215

          written in a wooden "true believer" style and marred by numerous edi-
          torial blunders.12

                 To summarise greatly, she was born Violet Mary Firth in 1890 in Wales,
          where her English father, together with his wife's relatives, operated
          a seaside hotel and health spa catering to a well-to-do clientele.
          When her grandfather's death led to a dissolving of the partnership,
          her father moved the family to London where he could live comfortably
          off his inheritance. Her spiritual quest as a young woman led her to
          Christian Science (which her mother adopted when it came to England),
          Freudian psychology, the "Eastern wisdom" of the Theosophical Society,
          the Qabalistic magic of the Order of the Golden Dawn,

           8and study with an Anglo-Irish occultist, T.W.C. Moriarty, the model
          for "Dr Taverner" in her book of short stories, The Secrets of Dr
          Taverner. She would have liked to have studied Freemasonry, but could
          not, being a woman.

          She studied psychology while in her twenties, before the outbreak of
          World War I, and practiced as a psychoanalyst for a time, the field
          not yet being closely controlled by the medical establishment. Fortune
          was probably the first writer on ceremonial magic and hermetic ideas
          to draw upon and acknowledge the work of Freud and later Jung. In her
          novel The Goat-Foot God, published in 1936 and dealing with the
          effects of both psychological repression and past lives, its central
          character, Hugh Paston, asks a friend,

          "Are the Old Gods synonymous with the Devil?"
          "Christians think they are.
          "What do you think they are?"
          "I think they're the same thing as the Freudian subconscious."13

                 After Moriarty's death she headed the Christian Mystic Lodge of the
          Theosophical Society. In 1927 she married Thomas Penry Evans, a Welsh
          doctor practising in London, nicknamed "Merlin" or "Merl" for his own
          magical interests. They were priest and priestess, but never father
          and mother. The marriage, magically productive but contentious in the
          mundane world, lasted until 1939 when Evans left her for another
          woman. Fortune continued to head their group, which became the Society
          of the Inner Light and maintained, for a time, both a large communal
          house in London and another establishment in Glastonbury. The Society
          continues to this day, but Dion Fortune herself died of leukemia in
          1946.

          Her penname derived from the motto she took as her magical name in the
          Golden Dawn, "Deo Non Fortuna", or roughly, "by God, not by Chance."
          Her involvement with the Golden Dawn lasted roughly from 1919 to about
          1922, and while these were the sunset years of the Order, which had
          been founded in 1888, they set for her a significant pattern of what
          an esoteric order should be.

          That Fortune also eventually was influenced by Jung is apparent in her
          work, although she was an occultist first and a Jungian second. Since
          her time there has been a great deal of discussion of the "gods and
          goddesses" by such neo-Jungians as James Hillman and Charlotte Downin-
          g. Surely Fortune's blending of

          psychoanalytical ideas, Hermeticism, Qabalah, and Christian mysticism
          in the two orders she headed prefigures Hillman's question, "Can the
          atomism of our psychic paganism, that is, the individual symbol-

                                                                            2216

          formation now breaking out as the Christian cult fades, be contained
          by a psychology of self-integration that echoes its expiring Christian
          model?"14

                 I doubt that Dion Fortune would have answered as dogmatically as H-
          illman did, "The danger is that a true revival of paganism as religion
          is then possible, with all its accoutrements of popular soothsaying,
          quack priesthoods, astrological divination, extravagant practices, and
          the erosion of psychic differentiation through delusional enthus-
          iasms."

          Where she did agree with Jung is that Western methods are best for
          Western people. Jung wrote: "Instead of learning the spiritual tec-
          hniques of the East by heart and imitating them... it would be far
          more to the point to find out whether there exists in the unconscious
          an introverted tendency similar to that which has been developed in
          spiritual principles in the East. We should then be in a position to
          build on our own ground with our own methods."15

                 Compare Fortune's chapter "Eastern Methods and Western Bodies" in Sane
          in which she stated:16

                 "The pagan faiths of the West developed the nature contacts. Modern
          Western occultism, rising from this basis, seems to be taking for its
          field the little-known powers of the mind. The Eastern tradition has a
          very highly developed metaphysics.... Nevertheless, when it comes to
          the practical application of those principles and especially the proc-
          esses of occult training and initiation, it is best for a man to foll-
          ow the line of his own racial evolution.... The reason for the in-
          advisability of an alien initiation does not lie in racial antagonism,
          nor in any failure to appreciate the beauty and profundity of the
          Eastern systems, but for the same reason that Eastern methods of
          agriculture are inapplicable to the West - because conditions are
          different."

          It is clear from Fortune's novels that a "true", that is psychologic-
          ally informed, Paganism, was indeed what she sought in the late 1920s
          and 1930s. Time after time she created plots that mixed the t-
          herapeutic and the magical, drawing characters who combined psycho-
          logical acumen with non-ordinary wisdom. She defined her ideal mixture
          thus in Sane Occultism: A knowledge of [occult] philosophy can give a
          clue to the researches of the scientist and balance the ecstasies of
          the mystic; it may very well be that in the possibilities of ritual
          magic we shall find an invaluable therapeutic agent for use in certain
          forms of mental disease; psychoanalysis has demonstrated that these
          have no physiological cause, but it can seldom effect a cure."17

                 I see her as someone who shared a significant degree of philosophical
          accord with what would become "Neo-Pagan Witchcraft", but who in
          practice followed a different path. I have said her contribution to
          "the Craft" has not been sufficiently acknowledged; there is one
          exception. The works of two English Witches, Janet and Stewart Farrar,
          produced during the late 1970s and early 1980s, frequently refer their
          readers to Dion Fortune. In a recent instance, having laid out a
          ritual based on one in Fortune's novel The Sea Priestess and having
          received permission from the current leadership of the Society of the
          Inner Light to do so, they write:18

                 "In their letter of permission, the Society asked us to say 'that Dion
          Fortune was not a Witch and did not have any connection with a coven,

                                                                            2217

          and that this Society is not in any way associated with the Craft of
          Witches.' We accede to their request; and when this book is published,
          we shall send them a copy with our compliments, in the hope that it
          may give them second thoughts about whether Wiccan philosophy is as
          alien to that of Dion Fortune (whom witches hold in great respect) as
          they seem to imagine."

          Despite the Society of the Inner Light's disavowal, a good circumsta-
          ntial case can be made that Fortune's works, particularly her novels,
          could have influenced Gerald Gardner and his initiates. This insight
          was brought home to me while reading The Goat-Foot God, published two
          years before Gardner's initiation into the Craft. Its plot is typical
          of Fortune: a person down on his or her luck and near psychological
          collapse is rescued by a powerful magician or priestess and re-inte-
          grated socially and psychically.

          Hugh Paston, quoted above, is a wealthy Londoner on the verge of a
          nervous breakdown following the death of his wife and his friend -
          revealed to be her lover - in a car wreck. Aimlessly walking the
          streets, Paston finds a used-book shop run by a scholarly occultist
          who becomes the catalyst of his psychological integration. This incl-
          udes finishing some actions begun by a heretical medieval prior in an
          English monastery who may have been an earlier incarnation of Paston's
          or who otherwise overshadows him. What caught my attention was a
          remark given to the character of Jelkes, the bookseller, who in
          guiding Paston's reading on magic tells him, "Writers will put things
          into a novel that they daren't put in sober prose, where you have to
          dot the Is and cross the Ts.19

                 Fortune's literary output was divided between novels and "sober prose-
          ". Other "sober titles" included Practical Occultism in Daily Life,
          The Cosmic Doctrine, Esoteric Philosophy of Love and Marriage and what
          is often considered to be her masterpiece, The Mystical Qabalah.
          Robert Galbreath, writing a bibliographic survey of modern occultism,
          defined her message as "spiritual occultism."20

                 "Spiritual occultists state that it is possible to acquire personal,
          empirical knowledge of that which can only be taken on faith in
          religion or demonstrated through deductive reasoning in philosophy.
          Further, this knowledge, arrived at in full consciousness through the
          use of spiritual disciplines, is said to reveal man's place in the
          spiritual plan of the universe and to reconcile the debilitating
          conflict between science and religion. The goal of occultism, the-
          refore, is the complete spiritualisation of man and the cosmos, and
          the attainment of a condition of unity."

          The novels, however, convey a parallel but somewhat different message.
          They do it using a different vocabulary, a more consciously Pagan
          vocabulary. While published statements of the Society of Inner Light
          proclaimed it "established on the enlightened and informed Christian
          ethic and morality," its founder's novels say repeatedly that
          Christianity has had its day and a new Renaissance is dawning. After
          his experience of inner integration Hugh Paston muses:21

                 "It is a curious fact that when men began to re-assemble the fragments
          of Greek culture - the peerless statues of the gods and the ageless
          wisdom of the sages - a Renaissance came to the civilisation that had
          sat in intellectual darkness since the days when the gods had with-
          drawn before the assaults of the Galileans. What is going to happen

                                                                            2218

          in our day, now that Freud has come along crying, "Great Pan is
          risen!" - ? Hugh wondered whether his own problems were not part of a
          universal problem, and his own awakening part of a much wider awakeni-
          ng? He wondered how far the realisation of an idea by one man, even if
          he spoke no word, might not inject that idea into the group-mind of
          the race and set it working like a ferment?

          Likewise, in The Winged Bull, set not long after World War I, Colonel
          Brangwyn the magician tells his new student, one of his former junior
          officers:22

                 "It [Christianity] had its place, Murchison, it had its place. It
          sweetened life when paganism had become corrupt. We lack something if
          we haven't got it. But we also lack something if we get too much of
          it. It isn't true to life if we take it neat."

          Later, during a ritual Brangwyn quotes Swinburne's poem "The Last
          Oracle" in praise of Paganism past - it was this aspect of Swinburne
          that G.K. Chesterton mockingly called "neo-Pagan" - making Murchison
          remember "that great pagan, Julian the Apostate, striving to make head
          against the set of the tide," and Murchison thinks to himself:23

                 "And the trouble with Christianity was that it was so darned lop-si-
          ded. Good, and jolly good, as far as it went, but you couldn't stretch
          it clean round the circle of experience because it just wouldn't go.
          What it was originally, nobody knew, save that it must have been
          something mighty potent. All we knew of it was what was left after th-
          ose two crusty old bachelors, Paul and Augustine, had finished with
          it.

          And then came the heresy hunters and gave it a final curry-combing,
          taking infinite pains to get rid of everything that it had inherited
          from older faiths. And they had been like the modern miller, who
          refines all the vitamins out of the bread and gives half the popul-
          ation rickets. That was what was the matter with civilisation, it had
          spiritual rickets because its spiritual food was too refined. Man
          can't get on without a dash of paganism, and for the most part, he
          doesn't try to."

          The notion of injecting a key idea into the collective unconscious of
          Western humanity appears over and over in Fortune's novels. It is not
          surprising that the writer who had two favourite maxims - "A religion
          without a goddess is halfway to atheism" and "All the gods are one god
          and all the goddesses are one goddess and there is one initiator" -
          should repeatedly call for attention to be paid to the Great Goddess.
          In another of his soliloquies, Hugh Paston thinks, "Surely our of all
          her richness and abundance the Great Mother of us all could meet his
          need? Why do we forget the Mother in the worship of the Father? What
          particular virtue is there in virgin begetting?"

                                   DRAWING DOWN THE MOON

          When the British witches went public in the early 1950s, the idea that
          Christianity had had its day and furthermore was not always the right
          path for Westerners was often heard. The major difference between
          their religion and that portrayed in the witch-trial documents Mar-
          garet Murray studied, however, was the reintroduction of worship of
          the Great Goddess. She was seen both as Queen of Heaven and Earth/Sea
          Mother, depending on the context. The best evidence for Fortune's inf-

                                                                            2219

          luence here lies in the construction of the key "Gardnerian" ritual
          called "Drawing Down the Moon."25

                 In that ritual, developed and/or modified by Gardner and his contempo-
          raries, the Goddess is invoked by the priest in the body of the
          priestess. It is expected that a type of divine inspiration will res-
          ult. Drawing down the Moon is a key part of every Gardnerian ritual c-
          ircle - and its elements and purpose are easily discernible in Fort-
          une's novel The Sea Priestess, which she was forced by publishers'
          lack of interest to self-publish in 1938.26  Richardson, her biographe-
          r, calls it and its sequel, Moon Magic, "the only novels on magic ever
          written," considering the competition.

          Although Gardner only hints at the workings of the ritual in his boo-
          ks, his successors, the Farrars, explain it more fully in Eight Sabb-
          ats for Witches.27  It comes after the drawing of the ritual circle - a
          conscious creating and marking of sacred space, defined by the cardi-
          nal directions and purified with the four magical elements, fire and
          air (incense), water and earth (salt). While the priestess stands
          before the altar (in a traditional Gardnerian circle she holds a wand
          and a lightweight scourge in her crossed arms, like a figure of
          Osiris), the priest kneels and blesses with a kiss her feet, knees,
          womb, breast and lips. Then a shift occurs, both in language and
          action. He ceases to address her as a woman and begins to address her
          as the Mother Goddess, beginning with the words,"I invoke thee and
          call upon thee, Mighty Mother of us all..."28

                 When the invocation is completed, the priestess is considered to be
          speaking as the Goddess, not as herself. She may go on to deliver a
          passage (authored by Doreen Valiente, whose role I deal with below)
          that is based partly on material collected during the 1890s in Italy
          by the American folklorist Charles Leland.29

                 I am the gracious Goddess, who gives the gift of joy unto the heart of
          man. Upon earth, I give the knowledge of the spirit eternal; and bey-
          ond death, I give peace, and freedom, and reunion with those who have
          gone before. Nor do I demand sacrifice; for behold, I am the Mother of
          all living, and my love is poured out upon the earth."

          She may, of course, speak spontaneously; Janet Farrar comments that
          "'she never knows how it will come out.' Sometimes the wording itself
          is completely altered, with a spontaneous flow she listens to with a
          detached part of her mind."30

                 Dion Fortune believed that a re-introduction of both ritual and ps-
          ychological approaches to the Great Goddess would even the psychic
          balance between men and women, a theme carried on today by a number of
          feminist psychologists and writers, although with scant acknowled-
          gment. She wished every marriage to take on an aspect of the hieros
          gamos (divine marriage), and it is there that a parallel with Witch-
          craft ritual lies, since many rituals turn on sexual polarity, both
          symbolically and literally. Fortune foreshadowed this in The Sea
          Priestess when she wrote:31

                 "In this sacrament the woman must take her ancient place as priestess
          of the rite, calling down lightning from heaven; the initiator, not
          the initiated.... She had to become the priestess of the Goddess, and
          I [the male narrator], the kneeling worshipper, had to receive the
          sacrament at her hands....When the body of a woman is made an altar

                                                                            2220

          for the worship of the Goddess who is all beauty and magnetic life...
          then the Goddess enters the temple."

          This is not just Fortune's description of the magical side of marri-
          age, but a virtual schematic of the Drawing Down the Moon ceremony and
          its concluding Great Rite, as Gardner called ritual intercourse at its
          conclusion (something more frequently performed symbolically). As the
          Farrars state, "The Great Rite specifically declares that the body of
          the woman taking part is an altar, with her womb and generative organs
          as its sacred focus, and reveres it as such."32

                 I would suggest that when the Farrars openly built a new ritual upon
          the Sea Priestess, the "seashore ritual" mentioned earlier, which for-
          ms Chapter X of The Witches' Way, they were openly admitting a debt to
          Fortune which modern Witchcraft has always carried on its books.
          To recapitulate, the circumstantial case for Fortune's influence on
          the beginnings of modern Witchcraft fits the chronology. Gerald Gardn-
          er's initiation took place in 1939 in Hampshire. In the late 1940s he
          "received permission" to publish some things about Witchcraft in his
          novel High Magic's Aid, which appeared in 1949 and had little of the
          Goddess element in it. The Sea Priestess was written in the 1930s, but
          only available in a private edition at first, while its sequel, Moon
          Magic, was available in 1956.

          The Great Goddess becomes more central in Gardner's works from the
          1950s and is absolutely central to the Craft as it developed in that
          decade. She did not, however, appear in Margaret Murray's works on the
          alleged underground Paganism of the Middle Ages, which Murray wrote in
          the 1920s. There may, however, be echoes of a Goddess religion in It-
          aly, based on Leland's research there in the mid-1800s. Leland pr-
          ovided another literary source for the Drawing Down the Moon ceremony.

          The person who re-wrote that ceremony and gave Gardnerian- tradition
          ritual much of its form is now known to be Doreen Valiente, who wrote
          four books on the Craft as well. Her contributions to the texts are
          discussed at length in The Witches' Way. Although not the only one of
          Gardner's original coveners still living (i.e., after he moved away
          from the coven that initiated him, most of whose members were elderly
          in the 1930s), she has been the only one publicly involved in a
          critical re-evaluation of the tradition's beginnings.

          Although Gardner and Fortune were contemporaries, she does not know if
          they ever met, she told me in a 1985 letter. She did, however, say
          that she is "very fond of Dion Fortune's books, especially her novels
          The Sea Priestess, The Goat-Foot God, and Moon Magic. It is notable
          that her [Fortune's] outlook became more pagan as she grew older."
          Whether this is a tacit admission that she drew upon Fortune's works,
          I cannot say. Witches are known for oblique statements, and Valiente
          walked a fine line between secrecy and disclosure.

          Given England's size, its relatively interwoven cliques of occultists,
          and the small number of novelists dealing with Pagan themes, it is
          unlikely that Valiente and Gardner were not aware of Fortune's novels
          at the time they were giving their religion its present form. As we h-
          ave seen, Gardner was himself engaged in a conscious search for ma-
          gical learning in the 1920s and 1930s, and it was in the 1930s that F-
          ortune's novels began appearing, while the chapters of SaneOccultism
          were published serially in The Occult Review , and influential British
          journal it is unlikely he would have overlooked.

                                                                            2221

          Valiente, meanwhile, was initiated by Gardner as a priestess in 1953
          and left his coven to form her own in 1957, the year after Moon Magic
          came out. With such a coincidence of subject matter, place and dates,
          it is difficult not to see Dion Fortune as a previously unadmitted but
          significant influence on the development of Gardnerian Witchcraft.

          Today the Goddess revival seems to have its "applied" and "theor-
          etical" wings, with the Neo-Pagans in the first category and various
          Jungians, writers on feminist spirituality and historians of religion
          in the second. With her combined psychological and magical training,
          Dion Fortune could be considered a foremother to each.

                                           NOTES
          1.   Alan Richardson, Priestess: The Life and Magic of Dion Fortune.
               (Wellingborough, Northants: The Aquarian Press, 1987), p.37.

          2.   G. Rachel Levy, The Gate of Horn: A Study of Religions Concep-
               tions of the Stone Age and Their Influence upon European Thought.
               (London: Faber and Faber, 1948).

          3.   Robert Graves, The White Goddess: A historical grammar of poetic
               myth. (New York: Farrar, Strauss and Giroux, 1966), p.12.

          4.   Raymond Buckland, Witchcraft from the Inside. (St Paul, MN:
               Llewellyn Publications, 1971), p.55. The law was a successor to
               the Witchcraft Act of King James I, passed in 1604 and repealed
               in 1736.

          5.   J.L. Bracelin, Gerald Gardner: Witch. (London: Octagon Press
               1960).

          6.   Gerald B. Gardner, Witchcraft Today. (London: Rider & Co., 1954),
               p.18

          7.   Margaret Murray, My First Hundred Years. (London: William Kimber,
               1963), p.104. The title was no exaggeration; she was born in 18-
               63.

          8.   Mircea Eliade, Occultism, Witchcraft and Cultural Fashions: Essa-
               ys in Comparative Religions. (Chicago: University of Chicago Pre-
               ss, 1976), p.56

          9.   J. Gordon Melton, Magic, Witchcraft and Paganism in America: A
               Bibliography. (New York: Garland Publishing Co., 1982), p.105

          10.  Alan Richardson, Dancers to the Gods. (Wellingborough, Northants:
               The Aquarian Press, 1985).

          11.  ------, Priestess: The Life and Magic of Dion Fortune. (-
               Wellingborough, Northants: The Aquarian Press, 1987).

          12.  Charles Fielding and Carr Collins, The Story of Dion Fortune. (-
               Dallas, Texas: Star and Cross Publication, 1985).

          13.  Dion Fortune, The Goat-Foot God. (London: The Aquarian Press,
               1971), p.89

                                                                            2222

          14.  James Hillman, "Psychology: Monotheistic or Polytheistic."
               Appendix to David L. Miller, The New Polytheism. (Dallas, Texas:
               Spring Publications Inc., 1981), p.125

          15.  C.G. Jung, "Yoga and the West". In The Collected Works of C.G.
               Jung. (London: Pantheon, 1958), Vol XI, p.534.

          16.  Dion Fortune, Sane Occultism. (Wellingborough, Northants: The
               Aquarian Press, 1967), pp.161-2.

          17.  Ibid. pp. 25-6.

          18.  Janet and Stewart Farrar, The Witches' Way. (London: Robert Hale,
               1984), pp. 95-6.

          19.  Goat-Foot God, p. 89.

          20.  Robert Galbreath, "The History of Modern Occultism: A Biblio-
               graphic Survey." Journal of Popular Culture, V:3 (Winter 1971),
               p. 728/100

          21.  Goat-Foot God, pp. 352-3

          22.  Dion Fortune, The Winged Bull: A Romance of Modern Magic. (Lo-
               ndon: Williams and Norgate Ltd., 1935), p. 169. It is no coin-
               cidence that the leading female character was named Ursula Bra-
               ngwyn,a name used by D.H. Lawrence for a character in Women in
               Love; Fortune was trying to re-state "the sex problem" on a "h-
               igher plane" than Lawrence had.

          23.  Ibid. pp. 154-6.

          24.  Goat-Foot God, p. 349.

          25.  A term that deliberately or otherwise echoes Plato's description
               in the Georgias of "the Thessalian witches who drawn down the
               moon from heaven."

          26.  Dion Fortune, The Sea Priestess. (London: Wynham Publications Lt-
               d., 1976).

          27.  Janet and Stewart Farrar, Eight Sabbats for Witches: and Rites
               for Birth, Marriage and Death. (London: Robert Hale, 1981), p.
               15.

          28.  The exact terminology may vary from coven to coven; the Farrar's
               give Gardner's favourite.

          29.  Charles Godfrey Leland, Aradia: or the Gospel of the Witches. (L-
               ondon: David Nutt, 1899). Leland may indeed have found some
               fragments of a goddess religion. Gardner and Valiente expurgated
               parts of it, such as the invocation of the Goddess as a poisoner
               of great lords in their castles, and other homely arts.

          30.  The Witches' Way, p.68.

          31.  The Sea Priestess, pp. 160-1.

          32.  Eight Sabbats for Witches, p.49.

                                                                            2223

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                            TEMPLES, COVENS AND GROVES - OH MY!

                                         by KHALED

          There appears to be a fair amount of ongoing confusion as to what each
          of these is and what each of them should be doing, so let me stick my
          oar into it, too. But first, let's play the definition game.

          CIRCLE    Three or more people who gather together to work ritual or
                    Craft. Some are ritual only, some worship only, but most do
                    both. The following are all special cases of a Circle:

          GROVE     Circle usually led by, and under the auspices of, a coven.
                    Frequently eclectic in practice, Groves are commonly used as
                    an introduction to the Craft as a whole but not necessarily
                    to any given Tradition. Groves usually don't initiate. May
                    also be called a study group.

          COVEN     Circle gathering at least once per month (with a majority
                    gathering twice) for worship and/or magic. Membership tends
                    to be stable with gradual personnel changes. Normally prac-
                    ticing within a single Tradition, Covens typically have
                    strong group  rapport. Most train their members to whatever
                    standard they use. Rites of passage (the "I" word) are the
                    norm.

          TEMPLE    Two or more Circles, generally at least one Coven (the Inner
                    Circle) and a Grove (the Outer Circle), the latter being
                    open to the public. Serves the public as a place to worship
                    and/or learn about the Gods with advanced training for those
                    seekers who meet the Temple's standards. I'm on shakier
                    ground here, never having run a Temple, but I see a Circl-
                    e/Grove open to the general public as essential to the
                    definition, while the strong affiliation to one or more
                    covens is a matter of observation (as is the relationship b-
                    etween Groves and Covens cited earlier.)

          A fair number of practitioners do not distinguish among these terms
          (nor, for that matter, among Wicca, Paganism and New Age). Feel free
          to take issue with any of these definitions, but they are what I have
          in mind as I write this. Let's take a closer look at what each of
          these is and how they tend to function within Neo-Paganism.

          A Circle is a gathering of, preferably like-minded, individuals for p-
          urposes of magic and/or worship. None of those gathered need be of the
          same Tradition, nor even Initiate, though it makes for better results
          if at least some of them are. All Groves, Covens and Temples are
          therefore Circles. The reverse, however, isn't always the case since
          many Circles do not also meet the criteria for a Grove, Coven or
          Temple.

          A Grove, or Study Group, is a Circle of students learning the basics
          of Neo-Pagan (or Wiccan or any of the other subsets of Pagan) worship
          and Circle techniques. While normally under the tutelage of one or
          more Initiates, the members are not necessarily being trained towards
          Initiation in any particular Tradition, nor need the tutors be of the
          same Tradition(s) as the students (nor even of each other).

                                                                            2224

          Mystery religions, by their very nature, aren't for everyone, nor is
          any given Mystery suitable for all Initiates. The Grove is a way for
          potential Initiates to take a good look at one or more Traditions
          while learning how to handle themselves in just about any basic
          Circle. If this isn't for them, they can easily drop it. If it is,
          they can focus on the specific Tradition (or family of Traditions)
          which seems to speak most clearly to them (assuming they were exposed
          to more than one). Similarly, the tutor(s) can teach general techniqu-
          es to any serious Seeker without worrying about an implied commitment
          to Initiate someone unsuited to their particular Tradition.

          Groves do not normally do Initiations (they're done by the sponsoring
          Coven, if any), and tend to be oriented more towards teaching and
          worship than towards magical practice. They are also more likely to be
          fairly open to new members or even the general public than is the case
          with established Covens, while study groups, in my experience at
          least, are more likely to be invitation-only. The most effective Gr-
          oves (or study groups, of course) are under the helpful eye, if not
          out-and-out sponsorship, of an established Coven or family of Covens.

          A Coven, on the other hand, is a regularly meeting Circle, all of the
          same Tradition, at least some of whom are Initiates (and at least one
          of whom holds Initiatory power if the Coven is to survive or grow).
          Such a group tends to become very close ("closer than kin") and is
          bound by the rules and styles (deliberately non-existent in some c-
          ases) of its Tradition, and by its own internal rules and customs. A
          member of a Coven is normally provided training and, when deemed
          ready, Initiation or Elevation by that Coven's Priesthood/Elders.

          There are also magical considerations which go into the making of a
          Coven which further differentiate it from a Grove/study group, but it
          isn't my intention to go into them here. Suffice it to say that they
          are connected to the closeness and tend to enhance it. Because the
          bond is tight, and because a Coven generally intends to be around for
          a few decades, they're kinda fussy about who joins. The wise Seeker is
          equally fussy about which, if any, Coven s/he eventually joins. You're
          not joining a social club here, you're adopting, and being adopted
          into, an extended family. And this time round you have some control
          over who your kin will be!

          Neo-Pagan Temples are a fairly new phenomena combining many of the
          characteristics of Covens and Groves. I think that the clearest
          description of just what they're about comes from the (draft) Const-
          itution of the proposed Victoria (B.C.) Temple:

          a) To minister to the Pagan community by way of providing support,
          education, and sponsoring religious celebrations;

          b) to establish and maintain a religious sanctuary and place of wor-
          ship accessible to all who would worship the Goddess and the God;

          c) to provide a seminary for the training of Wiccan clergy;

          d) to provide accredited ordination for Wiccan clergy;

          e) to provide accurate information about Witchcraft to all who would
          ask and to engage in dialogue with other religious groups with the
          purpose of furthering understanding and friendship between us; and

                                                                            2225

          f) to do other charitable acts of goodwill as will benefit the comm-
          unity at large.

          As stated in my definition of Temple above, I consider the provision
          of Neo-Pagan (not necessarily Wiccan) religious instruction and servi-
          ces to the general public to be essential, and provision of community
          services to the local Neo-Pagan population highly desirable. To be
          taken seriously in the wider world, we need to have our clergy recog-
          nised by our government(s), which in turn means that we need to be
          visibly providing training and ordination which meets government
          accreditation criteria (which can vary significantly from jurisdiction
          to jurisdiction). Such accredited ordination is most easily adminis-
          tered through Temples.

          To address a diatribe current on the Nets (computer Network Bulletin
          Boards: Ed.) so long as the governments we seek accreditation from
          think in Christian terms, then we will have to use Christian terms,
          carefully defined to earmark differences in usage, to describe our-
          selves to them. Sure, there's some danger of picking up some ina-
          ppropriate (to Wicca) ways of thinking along with those terms, but
          we're more likely to import them with converts who were raised as C-
          hristians. The solution to both problems is the same: clearly unde-
          rstood (by the tutors above all!) religious instruction. And if a
          Christian notion isn't inappropriate, and if it's truly useful, why
          shouldn't we adopt it? Religious intolerance itself is inappropriate
          to Wiccan thought, and I think we should be clearer in condemning it.

          So how does it all tie together? I think that the Neo-Pagan community
          needs a mix of solitaires, coveners and templers, along with sig-
          nificant variety among their Traditions, to remain intellectually and
          spiritually healthy. We also need umbrella organisations capable of
          meeting the needs of each of them, not only for credibility with gov-
          ernments and the general public, but to spread new (and not so new)
          ideas around the very community they should exist to serve. I'll talk
          more on what this umbrella organisation should look like in a bit. For
          now, let's get back to roles of the different types of Circle.

          One of the things that fascinates about the Craft is our teaching that
          the Gods don't need a Priesthood to run interference between Them and
          Their worshippers. Nor is this a new idea. Heroditus recorded with a
          certain amazement that Persians must call on a Magus to perform every
          little sacrifice, whereas among the Greeks of his time, anyone,
          including housewives and slaves, could sacrifice at any time, assuming
          they had the desire and the means. We have a Priesthood because some
          people feel called to a deeper understanding and expression of

          their faith than is the case for many. And while They don't need
          Initiated Priesthoods, humans find them very useful both as a source
          of thoughtful religious instruction and as a ready source of warm b-
          odies to stick with the administrivia of organising group ritual.

          Like sex, however, effective worship isn't something that just comes
          naturally. It must be learnt, and practised. Groves, festivals and
          Temples are all good places to learn the fundamentals, assuming you
          weren't fortunate enough to learn them at home. They are also good
          places to socialise with people who think much the way you do, a
          deeply-seated human need we do well not to overlook. If your need runs
          deeper, you will find Priesthood there to talk to. If your needs prove
          more mystically oriented, they should be able to arrange contact with

                                                                            2226

          one or more Covens, who can in turn, if appropriate, Initiate you into
          whichever flavour of the Mysteries they practise.

          Different Circle structures serve different needs. None is superior to
          the other except to the extent that it serves your needs better. For
          those of us simply seeking to express our religious feelings in
          sympathetic company, whichever form best serves that expression is all
          we're likely to need. But those of us who feel called to serve the
          greater community will need all of them to achieve the mandate we have
          set ourselves.

          To return to our model umbrella organisation, to serve a significant
          majority of the community it will have to address as many of the r-
          ather different needs of solitaires, Covens and Temples as is feasible
          without stepping on the concerns of any of them. To be effective, it
          has to have some standards, but it can't impose them from above witho-
          ut violating the sovereignty that all three segments of the community
          value rather highly.

          One of the difficulties with any ideal is that it manifests imperfec-
          tly, if indeed it can be brought to manifestation at all. Rather than
          a discouragement, however, I find that a challenge: to bring about the
          best fit possible between reality and our ideal. Here then are my
          ideas on some of the attributes such an organisation can aim for. To
          start from the top, I think the stated purpose of the organisation
          should be to serve as a liaison between member clergy and the Es-
          tablishment, whether government or public. Why clergy? Because we
          don't need government approval simply to worship our Gods, especially
          if we're doing so discreetly and on private property.

          It's our institutions which need public recognition in order to be a-
          ble to avail themselves of public resources available to other, alrea-
          dy recognised, religions, not the worshippers themselves. And ins-
          titutions effectively mean the clergy. Note I don't say Priesthood. I-
          t's one of the earmarks of the Craft that all Initiates are clergy,
          but in many of our Traditions, Priesthood requires a deeper underst-
          anding of traditional lore and techniques.

          The immediate needs such an organisation should attempt to fulfil are
          essentially three:

          1)   Establishment of a Seminary to provide the training necessary for
               government accreditation as a minister of religion for those who
               need or seek said accreditation. To achieve this it will be
               necessary to look into the minimal training expected by any
               intended licensing bodies and ensure that those standards are
               being met or exceeded by all graduates of said certification pro-
               gram. This accreditation is to serve no other purpose within the
               organisation: all of our members will be recognised by us as
               clergy, whether or not they seek further accreditation.

          2)   To act as a public relations and information office on the Craft
               to the general public. If we exist, we will be used as an infor-
               mation source, so we might as well plan on it and do the job pr-
               operly.

          3)   To act as a Craft contact and social network to facilitate Pagan
               networking among members and non-members alike.

                                                                            2227

          To expand upon the seminary somewhat, any member should be able to sit
          for an examination without taking the associated classes (a process
          known in Ontario as "challenge for credit"). If s/he passes, s/he is
          given the credit, if not, the associated courses must be taken before
          s/he may sit for another examination on that subject. In this way we
          can grant credit for existing knowledge without in any way comprom-
          ising our standards. I think it would be a very bad idea to grant an
          exemption from this procedure to anyone.

          Because very few of us are likely to be able to drop everything for a
          couple of years to travel to wherever we happen to establish the
          campus, one should be able to complete the courses necessary for
          certification by correspondence. Nor should the topics of instruction
          be limited for those required for accreditation with government.

          Let's also see to it that our ministers have a grounding in the phil-
          osophy of religion, comparative religion (especially comparative Pagan
          religion) and chaplaincy as well. Note too that I keep referring to
          the document as a Certificate, not a college degree. A university
          level of education, while great for the egos of graduates, is unneces-
          sarily high to meet the needs of our Pagan laity - a Community College
          is much more appropriate. The stages of learning in a guildcraft are
          apprentice, journeyman and master, NOT baccalaureate, master and
          doctor! Mind, I have no objection to our Seminary offering college
          level courses, nor any other course or seminar it may choose to offer.
          I merely object to the insistence in some quarters that since most
          Christian ministers must hold graduate degrees, then by golly ours
          must too! Horsefeathers!

          Our Organisation then breaks down into a Seminary to provide internal
          education, and accreditation, to Pagan religious tutors; a PR office
          to provide external education, and referrals to the public; and one or
          more Festivals, and no doubt a periodical (e.g. a newsletter), to p-
          rovide for contacts and networking both internal and external.

          Further, I see our Organisation as an ecclesia in the ancient Athenian
          sense of the term, and assembly of all those having the right to vote
          in our affairs. I don't feel the ecclesia should either set or attempt
          to enforce any standards beyond those required for government ac-
          creditation and a minimal ethical standard for membership. I feel that
          membership should be restricted to ordained clergy within a Pagan
          tradition, nor should the ecclesia itself set any standard as to what
          does or does not constitute clergy (though I expect it may have to
          define criteria for determining what is or isn't Pagan). All this
          because any other approach compromises the essential sovereignty of
          our Covens and Temples (for which purpose I see a solitary as a Coven
          of 1).

          Since our membership is composed of clergy, not Covens and Temples, I
          favour one-person-one-vote. Certainly, groups with a large number of
          ordained members will thereby gain a larger number of votes in the
          ecclesia, why not? The ecclesia has no authority over individual
          members nor the organisations they may represent. Its most extreme
          power is to suspend the membership of persons found to be in violation
          of the ethical code, which code is set and policed by the members
          themselves. Or to appoint officers to manage the ecclesia's property
          and affairs, which officers will be legally and constitutionally
          answerable to the membership.

                                                                            2228

          On the topic of polity, I see the ecclesia/AGM as setting policy which
          is then administered and interpreted by the officers. The officers
          should have no power to set policy themselves. Our structure should be
          absolutely minimalist to avoid unpleasant takeover bids later. Any
          office or function which doesn't need to be there, shouldn't be there.
          If someone has grounds for an ethics complaint, an ad hoc committee
          should be assembled to look into it. If amends are made or the objec-
          tionable behaviour corrected, then the case should be dropped (i.e.
          the committee is focused on correcting unethical behaviour, not
          punishing it).

          On the subject of officers and their terms of office, I rather like
          the notion of electing them in alternate years for two- year terms. A
          one-year term is too hard on continuity. One possibility to avoid
          little fiefdoms is to provide each function with two officers, one
          senior and the other junior. Each year the senior officer retires, the
          junior officer becomes the senior and a new junior officer is elected.
          Continuity is preserved, and each officer gains an assistant who has a
          year in which to learn the ropes. I think that barring the outgoing
          senior from seeking re-election as a junior would be wasteful of
          resources, myself, but it would certainly serve to break up fiefdoms
          even further, should the ecclesia happen to be particularly paranoid
          about them.

          A not-so-little proposal, but the subject is an important one. This is
          only somewhat-baked, and I see the need as both real and immediate, so
          please give me some feedback on this.

                                                                            2229

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                          THE FEMININE CURRENT IN THE GOLDEN DAWN
                                        by Peregrin

                 (A version of this article first appeared in SWEEPINGS).

          Many Wiccans and Pagans, whilst declaring themselves "eclectic" seem
          to avoid the Golden Dawn like the plague. This is quite understanda-
          ble, since on the face of it the GD seems to be counter to most of the
          Pagan philosophies. (The open hostilities and down putting directed at
          Wiccans that pour out of some GD practitioners does not help the
          matter either.)

          The GD Is often viewed as inflexible, patriarchal, authoritarian and
          stuck up its own behind. A few Wiccans do practise the GD, but most of
          these, I feel do so with the belief that the two are watertight compa-
          rtments - that is Wicca is a religion and the GD a "system". Most
          (including myself), if they confide in you will admit that they view
          the GD as more "powerful" - at least in the magical as opposed to the
          religious sense.

          It is my aim here to show that the essence of the GD is not inherently
          patriarchal and opposed to Pagan ideology. This I believe can be r-
          eadily observed if we remember that the Hermetic Order of the Golden
          Dawn was a late 19th century outward manifestation of a spiritual
          system aeons old. The essence of the system would therefore be con-
          tained within, but not altered by, and outward form that reflected
          late 19th century western occult ideology. (Remember also that the GD
          first emerged via Masonic sources and thus the outer form was heavily
          coloured by that system.) This essence can however be readily "tapped
          into". This will then help the magician avoid being trapped into
          "believing" the GD's outer form. The essence I speak of is, of course,
          the Goddess.

          On the face of it to say that the GD's essence is Goddess sounds
          absurd. But please do not judge the GD book by its cover. Forget the
          outer form, forget the Victorian pomposity, forget the props. Let's go
          a little deeper.

          First off, the original GD System relied heavily on its ceremonial in-
          itiations. The process of initiation (even the mimicry of ritual
          initiation) always involves a death and re-birth, which can only truly
          occur via Goddess, since only the "female" force of the universe can
          give birth.  Thus straightaway we see that at the core of the GD is an
          unrecognised Goddess force. To deny it is to say that either, a) the
          GD initiations do not involve a re-birth; b) something other than Go-
          ddess can give birth; or c) the GD initiations are not effective,
          which anyone who has undergone them will heartily dispute.

          Christopher S Hyatt, the main collaborator with the late Israel Regar-
          die before his death, in a recent book - The Secrets of Western Tantra
          - makes several hints which echo the views I express. Says Hyatt, when
          tracing the link between the GD and the Tantric Goddess:

          "...one attribute among many others which gives the whole show away is
          the equality between male and female adepts." (p.69)

          For a Masonically derived Order in Victorian England this was an unpr-
          ecedented and daring move. Yet this had to, and did occur, since the
          Order's essence is based firmly on Goddess and the co-equality of the

                                                                            2230

          sexes. Looking a little more closely at the formation of the Order
          will also show many other clues regarding the hidden Goddess essence.

          Firstly, the leading light of the Order, S L MacGregor Mathers, was an
          ardent supporter of the equality of the sexes and the young feminist
          movement. In his introduction to "The Kabbalah Unveiled" he sets the
          record straight concerning the nature of divinity:

          "...the translators of the Bible have crowded out and smoothed up eve-
          ry reference to the fact that Divinity is both masculine and femini-
          ne... now we hear much of the Father and the Son, but we hear nothing
          of the Mother in the ordinary religions of the day."

          Presuming the hidden Goddess essence and following the mythology of
          the Order, it becomes apparent why the "Secret Chiefs" chose such a
          person to lead the GD. If the Order's essence was patriarchal they
          would surely have chosen a different man.

          Continuing with the examination we find that the Outer Order rituals
          are based upon a set of cipher manuscripts. In those manuscripts, as
          published in "The Secret Inner Order Rituals of the Golden Dawn", we
          find the candidate is often referred to as "she". In an age when women
          were still calling themselves "brothers" and "chairmen", this is
          significant.

          Further, the Order was chartered and given authority (ie, symbolic
          life) by a woman (Sr SDA). Now admittedly serious doubt has been cast
          upon this history, but regardless of whether the events occurred in
          shared space-time or Westcott's mind, the symbolism is important - it
          is a symbolic birth performed by a Goddess figure.

          This theme is further developed in the naming of the first true GD
          temple in England (and the initial temple of many GD Orders worldwide)
          as the Isis-Urania temple. Thus the Order is visibly dedicated to, and
          under the influence of, the Goddess. Behind all things, even GD t-
          emples, is the Mother.

          Before having a quick flick through Regardie's "The Golden Dawn" to
          see what Goddess essence we can find there, let's pay attention to
          some of the more prominent proteges of the Order. Firstly Mathers
          himself went on to utilise his GD adeptship to develop, along with his
          wife Moina, the Rites of Isis in Paris (the couple nearly always
          worked as a partnership in their occult work.) Secondly Aleister Cr-
          owley, despite his male ego, misogyny and viciousness went on to pr-
          oduce a sort of Nuit "cult", using GD based techniques. Crowley him-
          self is an excellent example of my point that inner essences do not
          necessarily reflect outer forms and vice versa. It is hard to imagine
          that such a person as Crowley (the man) could act as medium to such
          Goddess inspired beauty as the closing paragraphs of the first chapter
          of Liber Al vel Legis. Yet Goddess came forth anyway. Crowley, like
          the GD was outwardly patriarchal, but contained the essence of God-
          dess. There is no more Goddess inspired thealogy than Crowley's maxim,
          "Do what Thou wilt shall be the whole of the Law".

          Dion Fortune, initiate of the Stella Matutina, also used GD based tec-
          hniques to help formulate her Pagan workings, the focus of which was
          the Goddess Isis.

                                                                            2231

          The most obvious evidence of Goddess in the GD is the Rose-Cross, the
          symbol of the combined female and male forces. The GD's Inner Order,
          the Rosae Rubeae et Aureae Crucis claimed a Rosicrucian lineage, and
          the links between the Rosicrucians and Goddess have been detailed
          beautifully by Gareth Knight in his book, "The Rose Cross and the
          Goddess".

          We come then to the GD tarot, and find it restoring the court cards to
          an equal sexual balance based upon the Tetragrammaton. The male knave
          (page) of the exoteric packs of the era was correctly replaced by the
          female princess, symbolic of the Earth Goddess.

          In Qabalistic philosophy we find the spirit of the Divine often refe-
          rred to as Shekinah, which is seen as having a female essence. This is
          shown clearly by Mathers when he correctly translates a passage from
          the Sepher Yetzirah:

          "...AChTh RVCh ALHIM ChIIM: Achath (feminine, not Achad, masculine)
          Ruach Elohim Chiim; One is She the Spirit of the Elohim of Life."

          This thealogy is followed in the GD. Israel Regardie shows this in his
          ritual for Spiritual Advancement, which is based firmly upon the Z
          documents of the Inner Order. Here he implores the Mother of Goddesses
          and Gods (Aima Elohim) to aid him in his quest. Regardie even uses a
          cauldron as a symbol of the Great Mother. This, believe it or not, is
          not a Wiccan ritual, but pure Golden Dawn.

          The main weapon of the RR et AC adept, the Lotus Wand, has embodied
          within it much Goddess essence. It is described as, "...a simple wand
          surmounted by the lotus flower of Isis. It symbolises the development
          of creation." (The Golden Dawn, 5th ed. p224.) This indicates that the
          creation of the Spirit, the Heavens and the Earth comes from the Great
          Mother Isis. The wand also represents the Kundalini - a feminine
          Goddess force. This to me is a beautiful tool, alive with Goddess,
          much more so than the Wiccan athame (which is objected to by some
          feminist Witches as being aggressive and masculine).

          Finally let us return to initiations. The two most important init-
          iations of the GD/RR et AC system, the Neophyte and the Adeptus Minor
          ceremonies, both contain the hidden Goddess essence.

          The Neophyte ceremony is based on the myth of the Slain and Risen
          Osiris, where the candidate acts as the Slain Osiris. This myth ho-
          wever is a later patriarchal rendition of the Ishtar and earlier Inna-
          na myth of Goddess descending into the Underworld. The Goddess is thus
          present deep within the archetypal theme of the ceremony. Further, the
          act that seals the initiation proper, the final consecration, is
          conducted by Officers representing "the Goddesses of the Scale of the
          Balance". And as the badge of the grade is placed upon the new init-
          iate, "... it is as the two Great Goddesses Isis and Nepthys, stret-
          ched forth their wings over Osiris (the initiate) to restore him again
          to life." The candidate is thus re-born to a fuller life by the power
          of Goddess.

          The Adeptus Minor ceremony contains much Goddess essence quite openly.
          The clearest example of this is the Vault of the Adepti, and obvious
          symbol of the Womb of Goddess. As Regardie briefly points out in his
          introduction to the Golden Dawn, the candidate is led through the Twin
          Pillars which symbolise the vagina and into the womb itself. There she
          returns to the Great Mother and is re-born and out through the vagina

                                                                            2232

          once more. The symbolism is so obvious, so beautiful and so potent,
          and I am surprised some Wiccan/Pagan group hasn't adapted the ceremony
          in their own workings.

          From the foregoing it can easily be seen that Goddess is alive and
          well within the GD - at least in its essence. Sadly not many GD adepts
          are aware of this. Most GD magicians get too caught up in the outer
          form and potency of the system to notice where the energy and beauty
          originate. I am not claiming that the GD is, or should be, a religion.
          It is not, and its essence is not. The essence is however Goddess and
          Her continuing manifestation in this world. If we are to remember and
          consciously perceive this it will transform our GD work. Then the GD
          will no longer be "dry" and without life - the perceptions most
          Wiccans and natural Goddess worshippers intuitively feel.

          For 100 years the Golden Dawn has concealed Her, the Mother of Light,
          Life and Love. But now in this time when She is being worshipped by so
          many in so many different ways, the Golden Dawn will at last reveal
          its secret. And just as the Stone that the Builders rejected shall
          become the Cornerstone of the Temple, so too shall Goddess become the
          key to the 21st century manifestations of what is now the Golden Dawn.
          The new Golden Dawn shall one day become as important as the Wiccan
          movement in the collective invocation of Goddess. This process is
          already beginning, and we can all take part in and promote it if we
          Will. But whether we chose to or not, now is the time to bury the
          false split between ceremonial and Pagan magic, for both are born of
          the Mother and both will lead us back to her.

                                                                            2233

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                                        WARRIORSHIP
                                    by Swein Runestaff
          There has been much written on warriorship in recent times and i-
          nterest in the subject shows no sign of diminishing. As Pagans we must
          come to understand our warrior ancestry and, more importantly, adapt
          its principles to modern life. If we fail in this task, we face the
          prospect of becoming either meek and herded sheep, or branded outlaws,
          condemned as were our ancestors, for our heresy.

          Although I have read widely on the historical evidence, my own u-
          nderstanding comes mainly from my training in a living Norwegian
          tradition and in the Rune-Gild. There are many academic theories and
          conjectures about the role of the warrior in Pagan society but very
          few academics who understand warriorship. We Pagans do not have the
          luxury of theorising, no matter how clever those theories may seem. If
          they are not of practical benefit to us in daily life, they amount to
          nothing more than intellectual wankery.

          Paganism is about freedom. Freedom from dogma, freedom from our ne-
          gative conditioning, habits, and inhibitions, freedom from our self-
          -limiting beliefs. We must not think that we can improve our situation
          if we break the bonds of the Judeo-Christian chastity belt merely to
          adopt fetters forged from the twisted scrap of a bygone age. Chri-
          stianity became fossilised before it reached the wisdom and tolerance
          of maturity, let us not make the same mistake.

          Paganism has always had its strength in its diversity and fluidity,
          constantly adapting according to time and location. The form is always
          evolving but the essence remains. This fluidity is indeed part of the
          essence, and differentiates us from the anachronists who seek only
          relief from reality. To the Pagan, reality is not the tiresome mud of
          everyday, but colourful clay to be moulded lovingly in our hands.

          Paganism is our way and warriorship is our vehicle. Without warri-
          orship, Paganism becomes quaint anachronism. In my tradition warrior-
          ship is not about aggression, in fact a warrior has gone beyond the
          need for aggression. Warriorship is actually magick, the art of ma-
          nifesting the True Will. An aspect of this is illustrated in our
          understanding of the Berserk.

          The word "berserk"  comes from two words, "bare" and "sark" (a shirt).
          A berserk was originally one who fought without a shirt, bare from the
          waist up. Not only did they scorn body armour, they even went without
          the psychological advantage of a layer of clothing between their skin
          and the enemy's sword.

          In our tradition, the symbolism of removing the armour is of great
          importance, but before it is safe to do so, one must be adept at doing
          battle with the armour on. Whether on the battlefield or in the
          marketplace we all wear some sort of armour against "the slings and a-
          rrows of outrageous fortune", or more to the point, the barbs of our
          fellow humans. In order to operate efficiently we must know our stre-
          ngths and weaknesses, and become aware of the style and construction
          of our armour.

          As our movements become increasingly efficient, we find that we can
          afford to shed some of our armour. We then find that our movements
          become even more efficient with the resulting freedom. Eventually we
          find ourselves totally open to the world. No longer encumbered with

                                                                            2236

          layers of protection we are free to be our true selves. Every act
          becomes a spontaneous and joyous act of pure will. We become a vortex
          of pure will force.

          Paradoxically, while a novice stripped of armour would be instantly
          slain, an adept becomes impervious to steel. The berserk ceases to be
          a target by becoming as if devoid of gross substance. The Ynglinga
          Saga describes the Berserks when inspired by Odin, "They cut down the
          enemy, while neither fire nor iron could make an impression on them."
          That which offers no resistance cannot be cut. That which is flexible
          cannot be broken.

          Anyone who has been in combat situations will realise that uncontr-
          olled anger is rarely a friend in battle. Such emotion may well sti-
          mulate enthusiasm and fearlessness, but at the cost of judgement and
          precision. There is a Samurai saying- "The angry man will defeat
          himself in battle as well as in life." The true berserk rage is
          certainly not blind anger. An angry warrior may be frightening and
          deadly but is unlikely to come out of a battle alive, let alone
          unscathed.

          The secret of the berserk's invulnerability is the ability to let the
          True Will flow unimpeded. This requires the warrior to be totally calm
          and centred while at the same time unleashing the destructive forces
          of the Will. This is a form of meditation infinitely more difficult
          than being calm and centred in a quiet room

          (something most people find almost impossible anyway). The slightest
          distracting thought can be fatal. By not letting thoughts interfere
          with the flow of Will, the berserk is always in the right place at the
          right time. Action flows, there is no rigidity or predictability,
          there is nowhere a blade can strike.

          The berserk acts without hesitation and is always in harmony with any
          situation. Harmony in this case means being true to the self and inte-
          racting with the situation in a way which is honest with the self. Th-
          is can only be done when there is no barrier between the self and the
          situation. One becomes a fluid part of the situation without losing
          one's individuality, an indispensable and autonomous part of the
          whole, every movement being a vital adjustment of one's position in
          the universe.

          It is only through warriorship that we will be able to practise our
          varied traditions without fear of persecution, for this fear betrays a
          lack of confidence in one's own magickal ability and in the power of
          one's tradition. Like the berserk, those who truly practise warriors-
          hip or magick will find themselves beyond the reach of any attack, and
          extremely unlikely to be attacked in the first place.

          Judeo-Christian culture has taught us that we are powerless as indi-
          viduals, that we must follow the mob to be saved. Pagan culture has
          always taught that we should accept responsibility for ourselves. Our
          power or lack of it is our own choice. Freedom is ours, taking res-
          ponsibility for ourselves is the price. Many are not ready to pay it,
          let them join the sheep of a herd religion until they are ready, they
          too have a valid place in the greater whole. This is why Paganism does
          not seek to make converts.

          Ultimately warriorship is a path of compassion. When we no longer fear
          others, we are free to sense their real needs. This is not sympathy or

          just being nice, sometimes a harsh lesson will be far more beneficial
          in the long run. Only fearless openness allows one to see the best way
          to interact. Without fear we can be more tolerant and less defensive,
          less inclined to take things personally, or become offended when
          others do things a little differently, or moralise and interfere with
          others because we feel threatened by their strangeness. Only fear
          prevents us from achieving our potential. Only warriorship will defeat
          the fears which divide us.

          (Swein Runestaff is Steward of the South Pacific Region of the Rune-
          Guild)

                                                                            2237

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          GLENN INNES STANDING STONES: THE FIRST STANDING STONES OF MODERN TIMES

          Glenn Innes in northern NSW is home to many people descended from
          Scottish, Welsh, Cornish, Manx and Irish immigrants. The streets have
          Gaelic street signs, and in a marvellous initiative, the local Council
          have erected a stone circle "similar to those erected by Celtic People
          throughout Europe centuries ago". Three stones - named Gaelic, Bry-
          thonic and Australis - are the focal point of the circle; on the op-
          posite side of the circle four stones form the Southern Cross, with a
          Celtic stone acting as a pointer. Outside of the circle, stones at
          each of the cardinal points form an Ionic Cross.

          There are a total of 38 stones, with 24 being in the circle. Each one
          stands approximately 12 feet above the ground, and weighs several ton.
          Parts of the array of stones are intended to act as a calender, whilst
          other parts have a religious significance. Calculations by the Royal
          Australian Hydrographic Office were used to determine the position of
          the Winter Solstice; the positions of the Summer Solstice sunrise and
          sunset were observed on December 22nd 1990.

          Also in NSW, another stone circle - with a difference! At Mt Annan
          Botanical Gardens, 15 basalt crystal columns have been erected in a
          circle to form a "sundial of human involvement". This analemmatic
          sundial uses a movable marker to cast a shadow. And the moveable
          marker? A human, with arms raised above their head! The circle is so
          situated that it is possible to look out across the Blue Mountains, to
          the Sydney skyline in the distance.

                                                                            2238

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                         BEYOND REASON: A new look at an old Devil

                                         by Aries

          Inside my mind is a court room. It is dark and sombre, a few shafts of
          light from high slit windows etch out sloping pillars of swirling
          dust. In the public gallery are a representative sample of the great
          unwashed; fighting, fornicating, eating, suckling piglets, and other
          sub-Bosch activities that lend atmosphere to the Baroque wanderings of
          my imagination. The judge is unhappy. Whatever happens, someone,
          somewhere, will hate him for it. In the dock are the three grand-dames
          from Shakespeare's "Scottish" play, and I am counsel for the defence.
          The Advocatus Diaboli, I guess. In the witness stand is "Dance with
          the Devil" by Audrey Harper and Harry Pugh, and grave are its accus-
          ations. But first, let's have its story.

          Audrey Harper; a familiar tale of degradation and final redemption t-
          hrough our Saviour Jesu Christos; sent to a Dr Barnado's home by her
          mother, she grew up with deprivation and social stigma. In time she
          becomes a WRAF, falls in love, gets pregnant, boyfriend dies, she
          turns to booze, gives up her baby and becomes homeless. Wandering to
          Piccadilly Circus she meets some Flower Children with the killer weed,
          and her descent into Hell is assured. By day she gets stoned and eats
          junk food; by night she sleeps in squats and doorways. Along comes
          Molly; the whore with a heart of gold who teaches Audrey the art of
          streetwalking. She flirts with shoplifting, gets into pills, and then
          gets talent spotted and invited to a Chelsea party, where wealth, pow-
          er and tasteful decor are dangled as bait. At the next party she is
          hooked by the "group", which meets "every month in Virginia Water".
          She agrees to go to the next meeting which is to be held at Hallow-
          e'en.

          Inside the dark Temple lit by black candles and full of "A heady,
          sickly sweet smell from burning incense", she is "initiated" by the "-
          warlock", whose "face was deathly pale and skeletal... his eyes ... w-
          ere dark and sunken" and whose "breath and body seemed to exude a
          strange smell, a little like stale alcohol." She signs herself over to
          Satan with her own blood on a parchment scroll, whereupon a baby is
          produced, its throat cut, and the blood drank. Following this she gets
          dumped on the "altar" and fucked as the "sacrifice of the White
          Virgin". The meeting finishes with a little ritual cursing and she's
          left to wander "home" in the dark.

          Her life falls into a steady routine of meetings in Virginia Water,
          getting screwed by the "warlock", drug abuse, petty crime, and recrui-
          ting runaways for parties, where the drinks are spiked - "probably
          LSD" - and candles injected with heroin release "stupefying fumes into
          the air"; the object being sex kicks and pornography. She falls
          pregnant again, gets committed to a psychiatric hospital, has the
          baby, and gives it away convinced that the "warlock" would sacrifice
          it.

          Things then become a confusion of Church desecration, drug addiction,
          ritual abuse, psychiatric hospital, and falling in with Christian folk
          who try vainly to save her soul. For rather vague reasons the "coven"
          decide to drop her from the team, and she dedicates herself to a true
          junkie's lifestyle with a steady round of overdosing, jaundice, and
          detoxification units. The "warlock" drops by to threaten her, and she
          makes her way north via some psychiatric hospitals to a Christian
          Rehabilitation farm. She gets married, has a child which she keeps,

                                                                            2239

          and becomes a regular churchgoer. But beneath the surface are recur-
          ring nightmares, insane anger and murderous feelings towards her
          brethren. At the Emmanual Pentecostal Church in Stourport she asks the
          Minister, Roy Davies, for help. He prays, and God tells him that she
          was involved with witchcraft. An exorcism has her born again, cleansed
          of her sin. She gets baptised and has no more nightmares, becoming a
          generally nicer person. She becomes the "occult expert" of the Reach-
          out Trust and Evangelical Alliance, and makes a career out of telling
          an edited version of her tale.

          Geoffrey Dickens MP persuades her to tell all on live TV; "Audrey, to
          your knowledge is child sacrifice still going on?" To this she rep-
          lies, "To my knowledge, yes." After this the whole thing rambles into
          an untidy conclusion of self-congratulation, self-promotion, and self-
          justification; and for a grand finale pulls out a list of horrendous
          child abuse, which is shamelessly exploited in typically journalistic
          fashion, and by the usual fallacious arguments which links it to
          anything "occult"; help-lines, astro predictions in newspapers, and
          even New Age festivals.

          And so we are left with a horrifying vision of hordes of Satanists
          swarming the country, buggering kids, sacrificing babies, and feeding
          their own faeces to the flock. I would be tempted to consider this
          story a modern parable; a Rakes Progress for the late 20th century,
          were it not for the claim of truth and the accusations cast.

          Throughout her tale Mrs Harper shows herself to be a clumsy diss-
          embler; inconsistencies appear throughout, and the tone is shrill and
          hysterical. "I know parts of my story are hard to believe. I realise
          there are some sceptics who will not accept that such things can h-
          appen." This is a perfect example of the fallacy known as "poisoning
          the well", but what part might we find hard to believe? On page 79
          with her bare face hanging out she tells us that, "I was, by now,
          quite an accomplished young witch. I could levitate. I could bring
          down the powers of darkness to move furniture about." Better a wilful
          sceptic than having us believe in levitating junkies. But was she a
          witch? When the Chelsea girl invites her along, "she never mentioned
          witchcraft. But somehow, as she spoke, her words conjured up an eerie
          atmosphere." And according to her testimony, nobody actually mentions
          witchcraft prior to Roy Davies, who is tipped the wink by Lord God
          Almighty.

          Regardless of that, she still promiscuously mixes up the terms; wi-
          tchcraft, Satanism and Paganism, playing free and easy with the rules
          of evidence. However, it does appear that there is a thing called
          Wicca or White Witches who "certainly do not set out to do evil", but
          are still damned because "even if they don't do deliberate harm, their
          activities are opposed to Christian teachings because they worship
          false gods." Obviously possessed of the spirit of discernment, or as
          Joseph Campbell said, "You can't fool around with Yahweh." 1

                 Okay, so where is the evidence? In Mrs Harper's reality tunnel the e-
          vidence is everywhere, for the world is full of "evils that are the
          work of Satan." Not for Mrs Harper the easy road of "hardfacts" when
          she assures us that "There have been mounting suspicions over the
          years that child sacrifices take place regularly. I believe that they
          do. I have no evidence to support this belief." "It's my belief that
          some of the hundreds of children and adults who go missing every year
          end up being sacrificed." All that she offers us is her belief, but is
          it a rational belief? Consider these words from another book, in a

                                                                            2240

          chapter called "Schizophrenia: The Demon in Control - "Let's say that
          when you awake tomorrow, you find standing at your bedside a man with
          purple scale skin...from Mars... visible and audible only to you...he
          warns you not to reveal his presence; if you attempt to do so, he
          threatens, he will kill you instantly... On the basis of what you can
          so clearly see and hear, you accept the fact, astounding as it is,
          that the stranger is what he says he is."2  Barbara O'Brien then goes
          on to describe the schizophrenic trip and how she toured America in
          Greyhound buses in an attempt to escape the "hook operators".

          But, what if someone woke up to find Satan by their bed? Mrs Harper is
          one of the sad minority to do just that. In hospital, after an over-
          dose she returned to her bed to find on it "a miniature hooded figure-
          ... I was sure it was Satan manifesting himself to me." If we check
          the diagnosis of schizophrenia we find that the schizophrenic "ceases
          to experience his mental processes and his will as under his own
          control; he may insist that thoughts are being put into his mind."3
                 And what does Mrs Harper tell us? She signed in blood a parchment
          scroll which stated that, "I am no longer my own. Satan is my master."
          As for arranging her social calendar, "I was rarely summoned... Some
          inner compulsion told me when, and where, to go...Satan could direct
          me to the coven by remote control." At other times there was "just the
          telepathic message buzzing in my head... Satan was beckoning... There
          was no resistance. I had to go." In fact most of the time "Satan was
          at the helm of my thinking processes." This is not all, for we also r-
          ead that the schizophrenic "hears voices telling him what to do."3

                 Three or four weeks after her "initiation", Mrs Harper experienced a
          blinding headache. "Then a voice came to me, telling me to be at H-
          ighgate Cemetery just before midnight." The voice went on to give her
          some travel directions, which was very obliging. "In acute stages of
          the illness other hallucinations and delusions of varied kinds may be
          present."3  I think we can safely classify levitation and telekinesis
          under the heading of hallucination and delusion, but what about babies
          being killed? Or coven meetings even? "The paranoid schizophrenic has
          'a persistent idea...that there is a conspiracy or concerted action
          against him...a delusion of grandeur."3  Whenever she took an overdose,
          "I knew who was behind it all - the coven. This was Satan attacking
          me." Whenever things went wrong for Mrs Harper it was Satan, "making
          me follow foolish impulses...causing me to behave in a stupid way."
          Every time she got moving "Satan played another of his little tricks"
          to stop her short. "Delusions of unworthiness occur in depressive
          illnesses in association with misery and hopelessness." 3  Any comment
          Mrs Harper? "I felt myself wishing that I could be good, like these
          nurses, instead of a servant of the Devil." "...how inadequate I was
          compared with the other churchgoers."

          On her first TV programme she was asked, "How do you know you were not
          just on a bad trip?", to which she replied, "A bad trip doesn't last
          five years." But if this bad trip is schizophrenia, it could. As far
          as backgrounds go, hers was ideal for inducing psychosis; harsh, cold
          and alienating. Significantly she had nicknamed the matron of the home
          "the witch", and after her escape attempts "It didn't take the police
          long...they soon had me back under the spell
          of the witch." A process of learned helplessness. Bob Wilson 4  disc-
          usses the possible role of schizophrenia and self-medication in heroin
          addiction, and certainly at the more stable periods of her life she s-
          eems to have no problem giving up her drugs. Although this may not be
          important, it is worth bearing in mind that Virginia Water is home to
          the Royal Holloway Psychiatric Hospital, which, at the time of her t-

                                                                            2241

          ale, had a bustling schizophrenic population. Maybe this explains how
          she ended up so often wandering around dazed in the dark. Of course
          this is all speculation, but the mere possibility that an undiagnosed
          schizophrenic with a medieval delusion is trying to drag us into her
          fantasy, and to restrict the civil liberties of others has me worried.

          Even more worrying was a "Despatches" documentary shown on Channel 4
          TV on the 19th February 1992, portraying an alleged expose of Satanism
          and ritual abuse. An array of "survivors" were brought before us; some
          of whom were severely traumatised individuals and in need of much care
          and help to re-build their lives. Others had me suspecting malice as a
          motivating force.  These "survivors" refuse to go to the police, just
          like our Mrs Harper neglected to report a whole heap of crimes such
          as; desecration, rape, child abuse, drug running, animal brutality,
          murder, eating foetuses and stealing library books. When at long last
          someone goes as far as pointing to where the bodies are buried, the
          police do a lot of digging, but find nothing. Similarly, those cases
          that come to trial are thrown out on the grounds of insufficient
          evidence or doubts about the social workers' methods.

          Therapists and social workers assure us that the physical reactions of
          these people when under analysis are authentic, but this proves
          little. The link between mind and body is profound; the body reacts to
          the mind's content regardless of the authenticity of that content;
          i.e., belief will evoke as great a response as actual recall. What do
          these "carers" have to gain by their behaviour? I guess it's much
          sexier to be on a special Satanic ritual abuse group, rather than just
          another social worker in the child unit. After the "Operation Julie"
          team split up, the majority of its members left the police rather than
          return to normal duties - the power of being in a special elite sedu-
          ces the best of us.

          As is usual Uncle Aleister comes in for some ritual abuse; this evil
          black magician (sic) on the "Bloody Sacrifice"; and "Dispatches"
          quotes those infamous lines from page 219: "A male child of perfect
          innocence and high intelligence is the most satisfactory and suitable
          victim."5

                 But they neglected the all-important footnote: "It is the sacrifice of
          oneself spiritually. And the intelligence and innocence of that male
          child are the perfect understanding of the Magician, his one aim,
          without lust of result. And male he must be, because what he sacr-
          ifices is not the material blood, but his creative power."5  We can
          surmise that either the "Dispatches" team are totally incompetent to
          have missed that footnote, or deliberately dishonest.  As far as I can
          tell the only sin in what Uncle Aleister suggests is the Sin of Onan.
          (See: Sacred Mushroom and the Cross by J M Allegro for a full ex-
          planation of the link between sperm and sin.)

          Finally, after teasing us overmuch with hints of a secret Satanic gro-
          up that regularly murders babes in arms and worships Uncle Aleister in
          a basement Temple in the East End of London, they were going to reveal
          all. Well, actually not all: they stop short of naming names, due no
          doubt to a sharp eye on this country's libel laws. Instead we get
          shown clips of an arty video from The Temple ov Psychic Youth's
          playroom; a video I thought was available by mail order, and some of
          which was shown publicly as far back as 1987 at the 2nd Thelemic
          Conference at Oxford. The offending content was a little low-level S&M
          (low-level compared to what is currently available from Amsterdam),
          and certainly not as visually gripping as some films by Dali or

                                                                            2242

          Kenneth Anger. What seemed to have been forgotten is that Sado-
          masochistic behaviour is ritualistic, but that doesn't mean that rit-
          ual is an incidence of intention of abuse.

          It was confidently stated that claims of identical detail concerning
          Satanic ritual abuse go back 700 years; but in all this time, those
          tricky Satanists have evaded capture. "Dispatches" claimed that the
          wily Satanists escape the net because their crimes are "beyond bel-
          ief", and hence not believed. Personally I wonder whether the claims
          themselves may well be beyond reason. Suppose these survivors claimed
          to have been abducted by fairies, or the Evil Space Brothers; how wo-
          uld we react? Evidence is coming through that suggests that Multiple
          Personalities and UFO abductees show a tendency of abuse of some sort
          as a child. Hypnotised subjects are able to construct a detailed and
          realistic UFO kidnap scenario without having any UFO knowledge or ex-
          perience.6  We are obviously talking about something that is coming up
          from the deeper structures of the mind, possibly at the level of the
          Archetypes, and I'm sure we can agree that the "Satanic Ritual" s-
          cenario is well embedded in the group consciousness. We should bear in
          mind two things; firstly, the mind is a much more complex entity than
          our current models allow for. Also that memory is symbolic; it does
          not run back like a film; rather it is reconstructed from elements
          that "seem right", but the result is always partial, leaving room for
          symbolism to dress the events in a ways that serves a deeper need. A
          child being treated brutally by parents it believes should be loving,
          could then "demonise" them, so that images of "satanic parents" will
          slowly emerge in therapy as the real trauma is dealt with. The symbol-
          ic nature of this recalled material allows it to be easily dealt with
          by psychodrama such as exorcism. Maybe it's all true; many abusers use
          ritual trappings to induce fear, so maybe there are Satanic abusers;
          Lord knows there are more than enough Christian and non-Satanic
          abusers about. But to politicise others' pain and suffering is to my
          mind, both wrong-headed and dangerous.

          The truth is that there are a lot of sick people out there, both
          perpetrators and victims who are hurt and traumatised. They need all
          the help we can give, not exploitation. We have seen the effect of
          mass hysteria before; from the Pendle Witches and Jews up to the
          Guildford Four and Orkney Twelve. The Witch Hunts died out because
          wilful sceptics refused to believe on women flying about the country-
          side on broomsticks, and tended to (rather unkindly) laugh at the peo-
          ple who believed in such things. The UK is currently in its worse
          recession this century, and we can confidently expect a rise in the
          rates of suicide, child abuse and scape-goating. Right now we have a
          greater need of wilful sceptics than we do of fanatics fresh from a
          medieval reality tunnel. I rest my case.

          FOOTNOTES:

          1    Joseph Campbell: The Power of Myth
          2    Barbara O'Brien: Operators and Things - The Inner Life of a S-
               chizophrenic
          3    Richard L Gregory (Ed.): The Oxford Companion to the Mind
          4    Robert Anton Wilson: Sex and Drugs - A Journey Beyond Limits
          5    Aleister Crowley: Magick
          6    Hilary Evans: Visions, Apparitions, Alien Visitors

          And not forgetting DANCE WITH THE DEVIL: A Young Woman's Struggle to
          Escape the Coven's Curse, by Audrey Harper with Harry Pugh, published
          by Kingsway Publications. (As an interesting postscript to this arti-
          cle: readers may be interested to learn that it was Audrey Harper's
          appearance on Australian TV, telling us all about the dangers of S-
          atanic/Witchcraft ritual child abuse that prompted me to found the Pan
          Pacific Pagan Alliance - Julia)
                                                                            2243

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                                  THE PAGAN UNITY RITUAL

          For group workings: we have generally made this the first part of our
          meeting, after the erection and consecration of our working space. The
          music used for the working is "The Burning Times" by Charlie Murphy.
          Love it or loath it, this song is undeniably the anthem of the Neo-Pa-
          gan movement, and is played or sung at Pagan gatherings in Britain,
          Europe, Scandinavia, the USA and Canada. By using it for this working,
          we are making a very profound connection with the world's Pagan commu-
          nity.

          First form a cartwheel with your cords - loop them over each other,
          and hold the loose ends. Then stand in a circle, with the cords f-
          orming the spokes of the "cartwheel". Start the music, and as the dr-
          umming begins, so everyone slowly moves deosil in time to its beat. As
          you dance, you remember all the Pagans you have ever known, or worked
          with. If you don't know many, then think about Pagans who have in-
          fluenced or inspired you - writers, singers, poets, artists - it
          doesn't matter which, as long as you remember them. Throughout the
          song, continue to dance, and continue to remember: focus upon the
          image of the cords as a web which joins all Pagans together.

          In our groups, we generally end the dance after "The Burning Times" f-
          inishes with an "Eko Eko..." chorus, and then drop the cords to the
          ground to send the magic on its way. If you work alone, the ritual can
          be adapted. Instead of forming a cartwheel, you can weave your cords
          into a web-like pattern, or use knots - it doesn't matter which, as
          long as you remember, and focus upon the concept of the links with ot-
          her Pagans. If Australian readers have problems finding a copy of "The
          Burning Times", write to us, and we'll try and put you in touch with a
          supplier.

          This ritual has now been performed a number of times with Pagans from
          NSW, ACT, SA and the USA. It is also being worked in Britain, and a
          number of events that have happened recently seem to confirm that a
          very real current is being generated to strengthen Pagan Unity.

                                                                            2244

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                                   Blessing my New Home

          Touch the lintel and touch the wall,
          Nothing but blessings here befall!
          Bless the candle that stands by itself,
          Bless the book on the mantle shelf,
          Bless the pillow for the tired head,
          Bless the hearth and the light shed.
          Friends who tarry here, let them know
          A three fold blessing before they go.
          Sleep for weariness - peace for sorrow
          Faith in yesterday and tomorrow.
          Firends who go from here, let them bear
          The blessing of hope, wherever they fare.
          Lintel and windows, sill and wall,
          Nothing but good, this place befall.

                                                                            2246

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                            A BOWHUNTER'S PRAYER TO DIANA

                          Oh Silvery Huntress of the Night!
                            Diana of the pale moonlight!
                            Oh Goddess of the Silver Bow
                          Smile on your humble child, below
                           Come now to me and be my guest,
                         And aid me in this hunt...my quest!

                           In this endeavor, grant success
                         Grant me patience - grant kindness
                         Watch over me and guide my steps -
                         As I walk into the forest's depths.
                             Protect me from all injury
                           And close beside me, always be.

                             Aid me as I track the deer
                      Through brush and thickets, far and near
                          When it comes time to draw my bow
                            Grant me accuracy, here below
                        Guide my arrows with speed and skill
                       Grant painless death and swiftest kill

                        Silvery Huntress, I am your child...
                         I hunt your forests, free and wild.
                           Bless this hunt, I ask of thee
                            Oh Great Diana, hear my plea
                         Goddess of Wild Ones and the Night!
                          Bless my table with food tonight!

          Kalioppe

                                                                            2248

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                                    SPIRITUALITY

                 "What is `spirituality'? Does it matter much today?
          And what is something `sacred'? Is it black and white...or grey?"
            These were the queries of a youngster, and gave me pause for
                                      thought;
           And as I rummaged through my mind, I found the words I sought.
            "Spirituality is a relationship 'twixt the Universe and you,
              And how you behave will manifest, no matter what you do!

            It's a friendship with creation - with stones and plants and
                                       trees,
             With birds and deer and butterflies...and even bumblebees;
           It's knowing that the life you have, is found in them, as well;
                It's awareness that creation is found in every realm,
                And that all of it is sacred and all of it's divine!
              That means it's very special - and will be for all time!

          The answers to your questions are both black and white, and grey,
             As spirituality and sacredness depends on you...each day!"
               I pondered well his queries as he slipped out the door,
           And wondered if I'd answered well - or if I should say more...
                 But looking out the window, I saw him smile at me,
            And knew that I'd said plenty, as he reached out and hugged a
                                        tree!

          -Kalioppe-

                                                                            2249

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                                 Creation Mystery,Part II
                                    By: The Whyte Bard

                  The Lord, and the Lady (and the Fool) were lonely. The All was
          not
          complete; there was none to keep them company, and laugh with them.
          There
          was none to know them, and none to be Their Children.
                  And the Lady said, "Let us go forth and make Life upon the
          many
          worlds, that We may have Children, and a Family of Life within the
          MultiVerse. And let Us make them in Our image, and love and be loved
          in
          return."

                  And the Fool laughed, and asked, "Shall it be so?"
                  "No," said the Sacred King.
                  And the Fool asked a second time, and said, "Shall it be so?"
                  "Maybe," smiled the Youth.
                  And the Fool asked a third time, saying, "Shall it be so?"
                  "Yes!" said the Child.

                  And the Fool smiled, and said, "If we do this thing, it shall
          be a
          wondrous thing indeed, for we shall make a Creature that shall have
          the Love
          of the Lady, and the Strength of the Lord, and a Curiousity to match
          Myself.
          It shall know Good and Evil, and Light and Darkness, and That which
          stands
          between them, and shall be very near and dear to us. It shall be ar-
          rogant,
          and willful, and cruel, but it shall also be kind, and gentle and
          loving. It
          shall be all things, and nothing at all."

                  And the Fool laughed, and asked, "Shall it be so?"
                  "No," said Chaos.
                  And the Fool asked a second time, and said, "Shall it be so?"
                  "Maybe," smiled Trickster.
                  And the Fool asked a third time, saying, "Shall it be so?"
                  "Yes!" said Prometheus.

                  The Fool took up the stuff of stars, that whispers thru the
          MultiVerse, and mixed it with the dry clay of earth, and mixed the
          substance
          thereby made with the waters of the sea, and the tears of the Maiden,
          and the
          birth-waters of the Mother, and the spittle of the Crone; wet it was
          with the
          blood of the Sacred King, and the sweat of the Youth, and the milk on
          the
          lips of the Child.

                  And the Fool laughed, and asked, "Shall it be so?"
                  "No," said the Crone.
                  And the Fool asked a second time, and said, "Shall it be so?"
                  "Maybe," smiled the Maiden.
                  And the Fool asked a third time, saying, "Shall it be so?"
                  "Yes!" said the Mother.

                  And the Fool smiled, and said, "Then let it be so, for I have
          asked
          three times, and three times three, and thus it is and so it ever
          shall be!"
                  The Holy Fool bent, and sank to His knees, and She took the
          wet clay,
          wet with the waters of the sea, and the tears of the Maiden, and the
          birth-
          waters of the Mother, and the spittle of the Crone; wet with the blood
          of the
          Sacred King, and the sweat of the Youth, and the milk on the lips of
          the
          Child.
                  And from that clay He made our Brothers and Sisters in Fur,
          Feather
          and Scale, and all the growing things.
                  And one thing made of that clay was taken up by the Fool, and
          placed
          aside.
                  And the Lady smiled upon Her Lord.
                  And the Fool turned, and It was Prometheus, and shaped the wet
          clay
          thing further.
                  Side by side, He made them, that none should stand above the
          other,
          but that all should walk as equals and partners, in joy and love.
                  And the Fool turned, and It was Trickster, who shaped us to be
          curious, and to doubt, and from our doubt and curiousity, to learn,
          and to
          laugh.
                  And the Fool turned, and She was Chaos, and placed a bit of
          Itself
          within us, that we may change and grow.
                  And the Lord smiled upon His Lady.
                  Man and Woman Prometheus made, and the making and the shaping
          was as
          years, and years upon years.
                  And the Fool began to dance.
                  And the Lady began to dance.
                  And the Lord began to dance.
                  They danced Life into the World, the Lady and the Lord, and
          the Fool.
          They danced the moon, and stars, and Sun, and all that there is, they
          danced
          into being.
                  And they danced Death into the World, for we must close the
          Circle of
          our Being, and go forth unto newness.
                  They danced Life and Death, and still They dance, a never-en-
          ding,
          ever-spinning Circle, endlessly spiraling upon itself, and uncoiling
          to start
          anew; hand in hand They dance, to a Music They have made, endlessly
          creating,
          and endlessly destroying.

                  Thus it was, and so it is, and evermore shall be so!

                  ---------------------------------------------------------

                                                                            2250

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                  DISCOVERIES

                     by

             Katrina McNeal-Dezern
               August 15, 1993

          Walking down Life's road one day,
          I spied a path along the way,
          Small it was, and hard to see,
          But I just knew it was for me.

          I stepped on to that wondrous Way,
          What drew me there I cannot say,
          But there along that path I trod,
          Akin to the Goddess, akin to the God.

          Of course I did not know that then,
          I merely felt the power within;
          Sister to forests, plants, and trees,
          A part of Nature's Magesties!

          For many years I trod alone,
          Thinking all this was my own,
          For others did not seem to see,
          What was so obvious to me.

          Imagine, then my sheer surprise,
          When right before my very eyes,
          It was my fortune to discover,
          Another traveller, my own true lover!

          But still more wonders were in store,
          For on our path we found yet more,
          And now the way's no longer bare,
          We know that others travel there.

          Some to learn and some to teach,
          Some the heights of wisdom reach;
          Together we gather in trust and joy,
          All our resources to employ.

          To share the way we think and feel,
          To help each other grow and heal;
          How wondrous all this is to me,
          To have found a Spiritual Family!

                                                                            2252

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                                           SONG
                                          by Vivienne West
                                          (after Taliessin)

                    I am the sunshine on the verdant greensward.
                      I am the Salmon that swims in the stream.
                      I am of coal buried deep in the mountain.
                       I am the Eagle that sees from the sky.
                      I am the myth in the mind of the mystic.
                      I am the Crow at the foot of the warrior.
                    I am the shield and the spear of the fighter.
                     I am the corn and the flower of the field.
                        I am the fire that blazes at Beltane.
                       I am the woman that rocketh the cradle.
                  I am the egg that will hatch in fresh well-water.
                        I am the Lizard that dances in ashes.
                   I am the woman whose breasts are the hillocks.
                     I am the old man whose gaze is of sunlight.
                      I was with Isis when bodies were broken.
                       I was with Arianrhod in her sky-castle.
                        I was the Mare when Epona did gallop.
                        Who but me is the wonder of rivulets?
                      Who but me is the strength of the storm?

                                                                            2254

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                                      PAGAN CHURCHES
          Written by Julia Phillips December 13, 1992

          (This article appeared in issue #67 of The Cauldron)

          To be or not to be, that is the question. To be an accredited, main-
          stream religion, with society's approval, or to be a mystery path on
          the fringes of society; to be a formal religion of priesthood and
          laity, or a path for those who seek their religious experience outside
          of the mainstream.

          This subject has recently been hotly debated by Pagans and occultists
          from all over the world. Those in support (and they are vocal), insist
          that Paganism must come of age; must provide ministers who can lead
          society back to the Goddess, and who can serve the community as social
          workers, counsellors and priesthood. Those against point out that most
          Pagans seek the religion in the first place because it is a path of
          individual spiritual growth, which does not demand that its
          practitioners spend a large proportion of their time spoon-feeding a
          congregation, or acting as unpaid social workers.

          We appear to have reached a crossroads in the development of 20th (and
          21st) century Paganism, and the decisions we make over the next decade
          will have constitutional and far-reaching consequences. Society is no
          longer in any doubt about our existence; it has not yet decided
          whether we are a Good Thing, or a Bad Thing, but it certainly knows we
          exist.

          Let us consider the problems that we face if we wish to make Paganism
          a mainstream religion. Firstly, most (all?) of you reading this live
          in a nominally Christian society, which will usually accept (with bad
          grace!) the other mainstream religions such as Muslim and Buddhist.
          Pagans, if they are considered at all, will probably evoke a reaction
          ranging from amused tolerance to outright condemnation for their
          heresy. So, how do we convince society that we are neither foolish
          (but basically harmless) eccentrics, nor are we dangerous heretics,
          ever on the lookout for a tasty virgin, or plump little boy for our
          altars?

          We can of course present society with the image that we wish them to
          see. Unfortunately, this must often be presented via the media, who,
          as we know so well, are more concerned with increasing viewing or
          circulation figures than being philanthropic about helping poor
          defenceless Pagans improve their image. And how do you deal with the
          ego-centric weirdos (sorry, no other word sounds half so effective!)
          who launch themselves regularly at the world, scantily clad, demon-
          ically masked, and twittering on about the shadow, cursing, cthonic
          experiences and the dark path of the occult? The fact that you and I
          both know that a genuine cthonic experience, or encounter with the
          shadow, would have these types running home to Mummy pronto, is
          neither here nor there; the public, who knows no better, is taken in a
          treat. "Aha", they cry, "see, we were always told it was dangerous to
          dabble in the occult, and look, it's true!". And of course it is, for
          these dabblers will undoubtedly cause themselves, and their poor
          followers, a fair bit of harm before they are through.

          But how does all this help our cause to become a socially respectable
          religion? Well of course it doesn't. Not one bit. And this is actually
          why I am rather fond of these ego-centric types, for although they are
          a superficial parody of the genuine occult path, they do serve as a

                                                                            2255

          reminder that the dark is ever-present, and that if we remain true to
          our spiritual core, then we can never be a socially acceptable,
          mainstream religion. Where these ego-centrics fail of course, is in
          promoting the dark satanic image as the ONLY path. They do not know
          any better, ignorance and stupidity being their main faults, and I
          really cannot see the Pagan/Occult community ridding itself of them.
          Instant fame is too strong a drug to withstand common sense and the
          hard work which the genuine occult and Pagan paths demand.

          But those who would present Paganism and the occult as all white-light
          and fluffy bunnies are equally at fault. Not only is it untrue, we are
          leaving ourselves open to accusations of whitewashing our practices
          for public consumption. But, it is nigh on impossible to explain Pagan
          philosophy in a TV studio, to an audience with a limited attention
          span. The principles are simple, but need to be comprehended, and that
          cannot happen in a TV or radio interview. The message has to be
          restricted to, "we do not perform or condone sacrifices"; "we do not
          hold rituals for the purpose of group sex"; "we are a sincere religion
          which encourages each individual to take responsibility for his/her
          spiritual development", and similar platitudes. Trying to present this
          information without coming across as a mixture of Doris Day and
          Lucille Ball is a skill few of us possess!

          But to return to the issue of accreditation and social acceptance; it
          never ceases to surprise me how many people reject one or more of
          society's restrictions or pretensions, and then do their damnedest to
          resurrect the same restriction or pretension as quickly as possible
          elsewhere. Let us consider a mainstream religion; let us look at the
          Anglican Church. A priest (or, gasp, a female priest!) ministers the
          divine word of God to a receptive congregation. At times of hatch,
          match and despatch, the priest not only administers the divine word,
          but also functions as society's representative to ensure that all is
          done in accordance with accepted ritual practice. The priest is
          trained, accredited, ordained, maintained, and supervised, by his
          Church. Let him mutter an unorthodox message, and see how quickly his
          superiors bring him to task!

          Contrast this with today's Pagan; no formal training, accreditation,
          maintenance or supervision from outside. There is of course in many
          traditions, an ordination, but these are not consistent throughout the
          branches of the religion, and nor are the ordinations "accepted" by
          most of society. In fact, many of them are not even "accepted" within
          the religion itself. When you have been told as often as I have that
          Aleister Crowley initiated your mother, or some mysterious group
          initiated you as you were cycling home one night and got yanked off
          your pedals, or "your family" has been secretly "in the Craft" for
          generations, you get a bit cynical about accepting some of these
          ordinations at face value!

          And this brings to us to the matter of accreditation; I have heard it
          mooted that now is time for Pagan priesthood to be formally ordained,
          and accredited to accepted standards of knowledge, skill and exper-
          ience. I would have more sympathy with this view if those who expound
          it do not give the impression that they are, ipso facto, of that
          standard already! Being of a pragmatic nature, I would also be inter-
          ested to learn just who is to pay for the training colleges and
          official priesthood that would necessarily result from such a prog-
          ramme?

                                                                            2256

          And this brings me finally to ask if we really do wish to follow a
          religious path which is constructed in the pattern of one which most
          have us have rejected as unacceptable. Writing in Children of Sekhmet
          Vol 3 No 1 about the creation of Pagan and Wiccan Councils, "Lucifer"
          said: "Pagan Councils are forced to compromise the outlook of the
          Pagan Community...  My real concern is that behind the many calls for
          Pagan unity is the genuine belief that Paganism can be socially
          acceptable. The implication to this being that consensus Paganism is
          moving towards an acceptable middle ground which society can cope
          with; that the ecstatic vision of the Pagan Mysteries is slowly
          abandoned for the coarse cloth of a ritual practice calculated not to
          offend."

          It might be unkind to suggest that those who are desperately seeking
          official recognition have anything less than the purest of motives,
          but one does wonder. Is it simply a case that in this field, they are
          able to acquire titles and recognition which under other circumst-
          ances, would not come their way? The "big fish/small pond" syndrome.
          Or have they only superficially rejected the mainstream religious
          path, and all that it stands for, seeking to re-establish it in
          Paganism with themselves at the top of the pecking order?

          I have made some contentious statements in this article in the hope
          that it will encourage debate (and support!) from those other spirit-
          ual anarchists out there who do not want to see their religion debased
          into a formal structure of hierarchies, priesthood, and laity. I
          believe there is a place for open Pagan gatherings, and that exper-
          ienced Pagans are best placed to organise such gatherings. Where I
          draw the line is in accepting that any "official" body may legislate
          in matters of individual spiritual growth.

          The Pagan movement has always been self-regulatory in practical terms.
          This may not be obvious to those who are calling for "accredited
          priesthood", but I can assure them that the Pagan grapevine is active
          and effective throughout the world. We do not need framed certificates
          over the fireplace ("This is to certify that Lady Anthrax can worship
          to the satisfaction of the Convergence of Associated Deities" -
          Peregrin, Web of Wyrd #6), to prove our spiritual worth.

          B*B Julia

                                                                            2257

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          The following article appeared in issue #8 of Web of Wyrd magazine.

                                         Searching
                                      by Carol Neist

          It has always bothered me that there seems to be an abnormally large
          lunatic fringe in Wicca; people who threaten others with curses from a
          "Council of Witches"; people who claim qualifications they haven't
          got; people who are so fundamentalist in outlook they put Fred Nile to
          shame. For despite the comments of Hawkeye (WOW #6) and Khaled's
          letter (WOW #5), there is, I believe, a strongly fundamentalist
          element within Wicca. It seems to be found mainly amongst those who,
          in Hawkeye's words, "believe in the objective reality of faery", and
          those who see the Gardnerian Book of Shadows as Holy Writ. Now I have
          no objection to people believing in anything they want to, but if they
          try to tell me that my more psychological approach (to say nothing of
          my cynicism regarding the aforementioned Holy Writ) is wrong, I
          naturally question whether I want to be classed under the same banner.

          Whilst I wholeheartedly concur with the premise that worship is a
          private matter between the practitioner and his/her deity, in actual
          practice it just ain't so, even in Wicca. "You have to do it our way,
          or you aren't one of us", seems to be a common attitude. The argument
          that formal teaching or a recognised clergy would destroy the right of
          each individual to approach the divine in her/his own way therefore,
          just doesn't hold water, since as things stand at present, a prac-
          titioner who doesn't agree with the mainstream viewpoint will very
          quickly find him/herself on the outer anyway. The "free form eclec-
          tism" touted by Peregrin (WOW #6) just doesn't happen outside the
          books, as far as I can tell.

          I'm certainly not suggesting that we ought to rush out and set up
          seminaries and parish councils, but I do think we have to accept the
          fact that we do already have a de facto clergy, largely self-appoin-
          ted, most of whom have no training in counselling or teaching. Like it
          or not, if you are leading a group of any kind, no matter how informal
          or unstructured, you are going to need both those skills. It's all
          very well for Michelin (WOW #6) to compare coven leaders to parents
          who "receive little or no training beyone that which they received
          in the family in which they grew up". It's actually a sad fact of life
          that we were all fucked up by our natural parents, thus creating the
          need for us to clear away the shit through spiritual practice. I don't
          want to be stuffed around by any more amateurs, thank you very much -
          my family of origin did a pretty good job already!

          It's obvious that hierarchic structures don't work, but what do we do
          instead? What we've got at present isn't really working either, and in
          many cases it is, in fact, very hierarchic anyway! It's a really hard
          one, and I don't think there are any easy answers. But, sadly, we have
          a situation where unsuspecting neophytes run the risk of being conned,
          robbed, threatened or subjected to various power trips, and even those
          of us who condemn such behaviour run the risk of being tarred with the
          same brush in the eyes of the public.

                                                                            2258

          Whilst Pagan organisations (such as the Pagan Federation, Pagan
          Alliance or Church of All Worlds) could be an excellent clearing house
          for people seeking groups, and groups seeking members, who is to
          decide which groups are "kosher"? Supposing a bright-eyed bushy-tailed
          tyro from Upper Woop Woop approaches an organisation, and asks to be
          put in touch with the nearest Wiccan coven. The organisation knows
          damned well that the only coven within coo-ee of Upper Woop Woop is
          run by a couple of dickheads who shouldn't be in charge of a street
          stall, let alone the vulnerable psyches of others. What do they do? If
          this particular pair of dickheads are paid up members of said organ-
          isation, how can enquiries not be passed on to them? It really isn't
          possible without some sort of formal screening system, to keep the
          lunatic fringe out of an umbrella organisation, especially when some
          of them are already well established in the Craft.

          Of course many people don't see teaching as a relevant function of the
          coven. But new members are going to look to the leaders for guidance,
          even if only at an unconscious level. Everyone who starts a spritual
          practice does so because they see life to be a mess, and they need to
          know how to get out of that mess. Personally, I think teaching is very
          important, and I will seek teaching on Love and Trust wherever it is
          offered. Over the last couple of years, I have found it mainly within
          Tibetan Buddhism. Similar to the Craft in many ways, the practice is
          more structured and the teachers have all been practitioners for
          twenty years or more. None of the teachers attempts to dominate the
          students; in fact they go to a lot of trouble to discourage guru-trip-
          ping. Teaching is offered by a variety of visiting teachers, so
          students get a range of opinions and practices, and they can ask for
          specific teaching as they need it. I've seen less power-tripping and
          ego-flaunting in this movement than in any other; they really do go
          along with the premise, "an it harm none do what you will". Their
          methods, having been tested for over a thousand years of unbroken
          lineage, really do work: I learnt more about magic from those guys in
          a month than I learnt in five years with the Rosicrucians and some
          twenty-odd years of private and group Craft-style practice. It isn't
          surprising that Tibetan Buddhism is currently said to be the fastest
          growing "new" religion in the west. Incidentally, I thought Hawkeye's
          comments on Eastern religions a bit sweeping: I know little of Taoism,
          but the Hindu and Buddhist faiths don't claim to be based on Absolute
          Truth. Rather, they are based on the belief that there is an Absolute
          Truth and that it is possible for the individual, without mediation
          from Priest or Guru, to find it. Quite a different proposition.

          All any teacher or group leader can do is point out ways and means;
          it's up to the individual to find her/his own way to the Divine, call
          it Goddess, Christ, Krishna, Bliss-Void or whatever. But finding
          suitable friends is the first step along the path - you really can't
          do it all by yourself. Whether you go in for counselling, therapy or
          spiritual training, the idea is the same - find someone who's been
          there already, and who knows how to give you a hand over the rocky
          bits. It is this which lies at the basis of the guru/disciple relat-
          ionship, not, as some would have it, a need to dominate or be domin-
          ated. The system is, like any other, open to abuse, but we only have
          to look around and see the same abuses and worse within the Craft,
          despite its supposed "free form eclectism". (Good phrase that, thanks
          Peregrin!)

          I still believe that the Craft is a beautiful path in theory, and
          could be so in practice, were it not for the large numbers of near-
          sighted people presuming to lead the blind. However, perhaps I'm
          expecting too much - maybe the Craft really is just a celbratory
          religion which offers a U-beaut party eight times a year and a chance
          to run around starkers once a month. Perhaps I am expecting too much
          in asking that it provide tools, teaching and example for personal
          growth as well? Nevertheless, this is what many people, including me,
          seek in a spritual discipline. I would like to think that somewhere,
          somehow, sometime, I might find it in Wicca.

                                                                            2259

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          The following article appeared in Web of Wyrd #8.
                                  Leave it out Leviticus
                                         by Aries

          You know, I'm not too sure that it's safe for me to be associating
          with you guys all things considered: "We have allowed the legalising
          of abominations like witchcraft, homosexuality and abortion." And to
          think I was fooled into believing that you were mostly harmless except
          for an interesting approach to sing-songs 'round the camp-fire and a
          strong attachment to strange jewellry. But no, my immortal soul is
          apparently in grave danger from "demonic powers behind the evils that
          we have allowed into our land." Oh how could I have been so blind?
          Woe, woe and thrice woe!

          I paid a visit to my friendly neighbourhood xtian bookshop ("We give a
          Bible message to everyone who comes into the shop") and came away with
          a bunch of one page factsheets warning me about the dangers that dwell
          in the world, and wait to entrap me in mind, body and spirit, and well
          warned I am. For instance: "Hallowe'en is the night when the spirits
          of the dead and demons visit the earth. That is why people dress up
          as witches and other frightening things." If these leaflets are
          typical of the modern xtian's world view, then there is much to be
          afraid of. The first two quotes come from, "An Introduction to Inter-
          cession and Spiritual Warfare", where the believer is exalted to,
          "stand in all the armour of God and wrestle in prayer." It may be just
          a coincidence but I kept thinking of Reichian Body Armour and the
          joyless life its possession entails.

          In "Hallowe'en" we are warned against Hallowe'en parties and encour-
          aged, "to find a wholesome alternative and to warn others of the
          demonic background of what is too often seen as just a harmless bit of
          fun." Having been raised a Puritan, I'm well aware of the dangers in
          harmless bits of fun, like Playing Cards. Were you aware that, "The
          first deck of playing cards was invented in 1392 for King Charles of
          France who incidentally was insane." Oh well, say no more; anything
          done for a loony must be suspect. The Puritans called cards "The
          Devil's Picture Book", and that's all that we need to know after being
          told of "The Brothel Game", where people talk dirty with each other
          using a secret code in the cards, and how the Holy Family are blasph-
          emed in hideous jest; we are then asked if we could then "go on
          playing with a sinful pack of cards?" But, I ask myself, how can 52
          pieces of printed card be sinful? How do we measure sinfulness? What
          does it look like? What's its weight? Colour? You get my drift?

                                                                            2263

          However, this is nit-picking in the face of faith, especially when,
          "Witches and those closely associated with the occult use cards to
          trick and delude men and women into vice, error, deceipt, and finally
          into Hell." And that brings us back to Hallowe'en, doesn't it? By
          convincing our kiddies that this blasphemous Pagan ritual is harmless
          fun, you evil witches trick them into dressing up as witches and lure
          them thuswise into sin and perdition: "dressing as a witch you could
          open the way to being involved later with the real thing... Many young
          people have already been deceived in this way to their cost." I must
          admit that I'd always assumed that it was commercial exploitation by
          the business world that has added Hallowe'en to the list of religious
          festivals that are prostituted in the name of consumerism, and thus
          enter the public realm. Maybe Satan is a businessman? Why not? It
          seems imperative that the xtian sees the hand of Satan everywhere;
          "The attraction in witchcraft is the power that it offers even though
          this is from Satan." But how is this conclusion arrived at?

          Well, we know for a start that, "A witch is something that is hateful
          to God." and we know that God feels this way because He tells us so in
          Leviticus 20:6. Now, applying the logic of "who isn't for me is
          against me", we arrive at the situation where if God gets the hump
          with someone, they are automatically against him. Remember, there is
          no third way with Jahweh. By all accounts Satan is some else who's had
          a falling out with God, and this means that, "Since a real Christian
          is someone 'Born Again in the Spirit of God' (1 Peter 1:3-4, John
          1:13), Satan is his enemy, and so are witches and all their activit-
          ies." It boils down to saying, "All my enemies are ganging up on me in
          a conspiracy", which may turn out to be an existential definition of
          paranoid delusion.

          You may, or may not, be pleased to know that witches are not alone in
          being hateful to God. In fact, I ran out of money before God ran out
          of people to hate. Spiritualism really rubs God up the wrong way, and
          again we have this on the authority of Leviticus 20:6; but probably
          worse in the eyes of the xtian is the possibility that "If there is no
          judgement then what sort of God do we worship who would consign us to
          have to live in the presence of tyrants and murderers like Hitler,
          Stalin, Herod and the like on the other side?" The problem that we
          have here is our belief in the mythic Just World, where goodness is
          rewarded and badness punished. And if things don't work out that way,
          if St Augustine has Vlad the Impaler as a next door neighbour in the
          hereafter, then the rhetorical basis of xtianity would appear to
          crumble. The argument that if you are good (ie, do as I tell you) you
          will go to heaven, and if you are bad (ie, don't do as I tell you) you
          will go to Hell, no longer has any validity. It could be argued that
          this Just World belief underlies much of modern society which seems
          to be coming increasingly under threat as the arbitrary nature of
          reality becomes apparent.

          Needless to say, Satan is behind all aspects of spiritualism. Satan,
          the guy who "knows the Bible better than many Christians", and who
          sees to it that, "we remain in spiritual darkness". Spiritualism is
          hopelessly in error in its attempts to communicate with the dear
          departed; such things are forbidden by God and yet again we can thank
          Leviticus 20:6 for this information. As for those shades who are 'all
          very happy here', "Demons can impersonate the dead". Why should they
          bother? Simple, it's all, "to keep man as he is, and lure him into a
          false sense of security before destroying him." And as for those
          healings, "What of the healings that occur in Spiritualist meetings?
          Those who have experienced them will admit that they do not always

                                                                            2264

          last." And to round it all up we have them "trapped by the spawn of
          Satan's scam", those who have been deeply into Spiritualism have found
          it almost impossible to leave, such is its hold. People trying to do
          so have experienced attacks upon their lives."

          The "Freemason" tract struck me as a master piece of subtlety. Satan
          is not directly implicated in this underground cult, although the odd
          dark hint is let slip when voicing concern that some xtians, "are
          practising Masons, who do not seem to understand the true nature of
          Freemasonry. Light cannot have fellowship with darkness." Masons are
          roundly attacked for their secrecy, their lack of "total allegiance
          and dependence" on Jesus, their vain presumption that they can achieve
          anything worthwhile in this world without cutting God in on the
          action. Worst of all is the hideous, blasphemous horror behind the
          secret of the Great Architect of the Universe, JAHBULON; that sacril-
          igious inversion of the Holy Trinity, where JAH=Jehovah, BUL=Baal, and
          ON=Osiris. But I always thought that the guy lurking behind burning
          shrubbery and bossing Moses about went by the name of Jehovah, the God
          of the Hebrews?

          Never mind that. With "The New Age of Aquarius" we are on firmer
          ground, with no need for pussy-footing around. "Christians who know
          their Bibles will recognise the New Age as only the old deception by
          Satan, who tempted Adam and Eve... Adam and Eve disobeyed God and let
          in a new age of evil in which Satan could invade their lives on
          earth." Apparently the New Age of Aquarius was kept a secret until
          1975 when it was formally announced. The Theosophical Society gets
          implicated here, but exactly how is left a little vague. Clearly this
          is because, "The New Age has no visible head or organisation (although
          the Illuminati are probably behind it.) It is a network of Godless
          ideas such as humanism, pacifism, interfaith religion, feminism,
          abortion, holistic health, homeopathy, acupuncture, yoga and witch-
          craft." Goddam! I just knew that foul Illuminati had to be behind
          anything so Godless. (Ref my "The Aquarian Conspiracy Revealed",
          Children of Sekhmet Vol 3 No 2). Having said all that, it's claimed
          that the aim of the New Age is to unify the world under the Lord
          Maitreya, and centralising world food stocks and finance, "in a credit
          system, allocating a personal number to everyone." Those who know
          their Bible (or who watched Omen III) will know that Revelation 13
          tells of the Anti-Christ who gives his followers a mark (serial
          number?) which entitles them alone to buy or sell, and coincidentally,
          "New Agers consider the number 666 to be spiritually very powerful."

          In case you haven't completely gotten the picture yet, we'll put it a
          little more clearly: "The Bible description of the time of the An-
          ti-Christ and his one world government is beginning to be realised in
          our lifetime, and it fits the New Age closely." Whilst the good xtian
          is born again through the power of Christ and with a little help from
          a Priest, "New Agers are expected to be re-birthed and receive Lucif-
          eric initiation, by their own efforts." In order to combat this
          Satanic deception the good xtian is urged to be vigilant for New Age
          terms like: networking; holistic; planetary vision; and finding one's
          higher self.

          But enough. I don't think I can take much more of this hate and
          horror. When I entered that xtian bookshop I also deliberately entered
          the xtian reality tunnel, and have ended up feeling like Marvin (the
          Paranoid Android) who wonders how anyone can live in anything so
          small. He was referring to Arthur Dent's brain; I refer to the xtian

                                                                            2265

          reality tunnel, which appears to me to be rather dark and narrow. To
          be a good xtian I would have to see Satan everywhere; world peace,
          inter-faith harmony, the good life; anything that threatens to bring
          happiness is sinful. As a xtian I would be expected to suffer, to
          sacrifice, to struggle constantly, to accept heavier and heavier
          burdens, to accept calamities as a test of my faith, to give unthin-
          king obedience, to never once rejoice in the world as it is, never
          count my blessings, and always, always see myself as fallen and
          sinful. And after all this, to accept that I may not get rewarded in
          this life, but have to wait for a putative afterlife for the just
          rewards for all that I have given up. As mentioned above, this belief
          in a Just World is a core construct of Christianity, and apart from
          all that suffering, the only other pleasure of the xtian is gloating
          over the fact that their opponents will, "have to face God's judgement
          in the hereafter." Spiritualism of course, "is a dangerous deception
          from Satan, from which it is extremely difficult to escape. Its end is
          destruction." As for the little deluded dupes of the New Age, all
          their efforts are in vain, because, "Even if the New Age does achieve
          a measure of success, its work will all be destroyed by fire at the
          end of the world." As for the witches who get their power to harm
          others direct from Satan on Hallowe'en, eventually they, "are them-
          selves destroyed by the one who gives them this power." Everyone comes
          to a sticky end, and the xtian caught in a web of guilt, fear and
          passive sadism, gets a real kick out of knowing that.

          Leviticus, who gets referred to as an authority on what God does and
          doesn't like, is 27 chapters of commandments, and shows the basis of
          many of our current social attitudes; women are of lower value than
          men; bodily functions that describe women are unclean, ie, child-bear-
          ing and menstruation, although to be fair, the emission of semen does
          make a man unclean for the rest of the day. Coitus, according to God,
          is for procreation only, in much the same way it is for the beasts of
          the field. After all, coitus with a woman who is menstruating can only
          be for the reason of enjoyment, which as far as procreation matters
          are concerned is a waste of semen. Needless to say, our concept of
          "sin" comes from the "crime" of wasting semen. Be that as it may, most
          interesting of all is Leviticus 16, where description of the scapegoat
          is given, and how "all the wickedness and rebellion of the Israelites
          - all their sins" are put on the head of the goat, who is sent out
          into the desert to die for their sins. Much like the later scapegoat,
          Jesu Christos. Of all the curious details in Leviticus, the one that
          the xtians took to their hearts is that of the scapegoat, and there
          seems to be no sign of a let-up.

                                                                            2266

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                   *--------------*---------------*
                   |                              |
                   |                              |
                   | BEING THE GREEN BOOK OF SONG |
                   |                              |
                   |                              |
                   *--------------*---------------*

                                  *

                   a compilation of neo-Pagan songs
                   from any place I could get them.
                                  *
                                  *

             I am always interested in more. Please send copies of
            such to GREEN BOOK, c/o PO Box 35190, Phoenix AZ 85069.
          Please include the author(s) name(s) and copyright information.

                                  *

          Be advised that not all the songs here were written by neo-Pagans,
          so do not assume that a listed author is or is not a Pagan just by
          the fact that they wrote a song with neo-Pagan content. Some of the
          authors are just friendly to neo-Paganism. Some of the authors just
          wrote the silly songs for the heck of it. Some songs have no author's
          name attached. I do not know who wrote those, but would appreciate
          finding out.

          Many songs in here are under copyright. DO NOT record them without
          the author(s)'permission! Many of the authors herein can be contacted
          thru the address above, and, remember: when -I- turns ya into a newt,
          you -stays- a newt!

                                  *
                                                      the Whyte Bard
                                                      Rowanhold Bardic
                                                      Phoenix AZ USA
                                  *

               This songbook is not for sale. It is FREE.
          If you sell it, my tame lawyer will turn you into a newt.

                                  *

                                                                            2282

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                                 *

                          THE WICCAN REDE
                                  -Anonymous
         (Tune: "Leatherwing Bat" aka "Celtic Circle Dance")

 
 Bide the wiccan laws you must,         When ye have and hold a need,
 In perfect love and perfect trust:     Harken not to others greed
 Live you must and let to live,         With a fool no season spend,
 Fairly take and fairly give            Or be counted as his friend
 
 Form the circle thrice about           When misfortune is enow,
 To keep unwelcome spirits out          Wear the star upon thy brow
 To bind your spell will every time,    True in love you ever be,
 Let the spell be spake in rhyme        Lest thy love be false to thee
 
 Soft of eye and light of touch,        Merry meet and merry part,
 Speak you little, listen much          Bright the cheeks and warm the heart.
 Deosil go by the waxing moon,          Mind the threefold law you should
 Chanting out the baleful tune          Three times bad and three times good
 
 When the Lady's moon is new,           Nine woods in the cauldron go,
 Kiss your hand to her times two        Burn them fast and burn them slow
 When the moon rides at her peak,       Elder be the Lady's tree,
 Then your heart's desire seek          Burn it not or cursed you'll be
 
 Heed the north winds mighty gale,      When the wheel begins to turn,
 Lock the door and trim the sail        Soon the Beltane fires will burn
 When the wind comes from the south,    When the wheel hath turned a Yule
 Love will kiss thee on the mouth       Light the log the Horned One rules
 
 When the wind blows from the east,     Heed you flower, bush and tree,
 Expect the new and set the feast.      By the Lady blessed be
 When the wind blows from the west      Where the rippling waters go,
 Bardic words be at their best!         Cast a stone, the truth you'll know
 
                   Bide the wiccan laws you must,
                   In perfect love and perfect trust:
                   These words the wiccan rede fulfill;
                   "An harm you none, do what you will."
 
                                     *
 
 
 
 
 

                                                                            2283

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                        *

              THE WITCH'S BALLAD
                    -Doreen Valente?

      Oh, I have been beyond the town,
      Where nightshade black and mandrake grow,
      And I have heard and I have seen
      What righteous folk would fear to know!
            For I have heard, at still midnight,
            Upon the hilltop far, forlorn,
            With note that echoed through the dark,
            The winding of the heathen horn.

      And I have seen the fire aglow,
      And glinting from the magic sword,
      And with the inner eye beheld
      The Horned One, the Sabbat's lord.
            We drank the wine, and broke the bread,
            And ate it in the Lady's name.
            We linked our hands to make the ring,
            And laughed and leaped the Sabbat game.

      Oh, little do the townsfolk reck,
      When dull they lie within their bed!
      Beyond the streets, beneath the stars,
      A merry round the witches tread!
            And round and round the circle spun,
            Until the gates swung wide ajar,
            That bar the boundaries of earth
            From faery realms that shine afar.

      Oh, I have been and I have seen
      In magic worlds of Otherwhere.
      For all this world may praise or blame,
      For ban or blessing nought I care.
            For I have been beyond the town,
            Where meadowsweet and roses grow,
            And there such music did I hear
            As worldly-rightous never know.

                        *

                                                                            2284

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             KING HENRY (Child #32)
                    recorded by Steeleye Span "Below the Salt"
 
 Let never a man a-wooing wend that lacketh thing-s three:
 A store of gold, an open heart, and full of charity
 And this was said of King Henry, as he lay quite alone
 For he's taken him to a Haunted hall, seven miles from the town
 
 He's chased the deer now him before, and the doe down by the glen
 When the fattest buck in all the flock, King Henry he has slain
 His huntsmen followed him to the Hall, to make them burly cheer
 When loud the wind was heard to howl, and an earthquake rocked the floor
 
 As darkness covered all the Hall where they sat at their meat
 The grey dogs, yowling, left their food and crept to Henry's feet
 And louder howled the rising wind, and burst the fastened door
 When in there came a grisly ghost, stamping on the floor!
 
 Her head hit the rooftree of the house, her middle you could not span
 Each frightened Huntsman fled the hall, and left the King alone
 Her teeth were like the tether-stakes, her nose like club or mall
 And nothing less she seemed to be than a Fiend that comes from Hell!
 
 Some meat, some meat, you King Henry, some meat you bring to me
 Go kill your horse, you King Henry, and bring some meat to me!
 And he has slain his berry-brown steed, it made his heart full sore
 For she's eaten it up, both skin and bone, left nothing but hide and hair!
 
 More meat, more meat, you King Henry, more meat you give to me!
 Oh you must kill your good greyhounds, and bring some meat to me!
 And he has slain his good greyhounds, it made his heart full sore
 For she's eaten them up, both skin and bone, left nothing but hide and hair!
 
 More meat, more meat, you King Henry, more meat you give to me!
 Oh, you must slay your good goshawks, and bring some meat to me!
 And he has slain his good goshawks, it made his heart full sore
 For she's eaten them up, both skin and bone, left nothing but feathers bare!
 
 Some drink, some drink, you King Henry, some drink you give to me
 Oh you sew up your horse's hide, and bring some drink to me!
 And he's sewn up the bloody hide, and a pipe of wine put in
 And she's drank it up all in one drop, left never a drop therein!
 
 A bed, a bed, now King Henry, a bed you'll make for me!
 Oh you must pull the heather green, and make it soft for me!
 And he has pulled the heather green, and made for her a bed
 And taken has he his good mantle, and over it he has spread.
 
 Take off your clothes, now King Henry, and lie down by my side!
 Now swear, now swear, you King Henry, to take me as your Bride!
 Oh God forbid, said King Henry, that ever the like betide;
 That ever a Fiend that comes from Hell should stretch down by my side!
 
 Then the night was gone, and the day was come and the sun did fill the Hall
 The fairest Lady that ever was seen lay twixt him and the wall!
 I've met with many a Gentle Knight that gave me such a fill,
 But never before with a Perfect Knight, that gave me all my Will!
 
                                *
                        *

                                                                            2286

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                 LORD OF THE DANCE
 
  In response to many requests for information about the neo-pagan
  version of Lord Of The Dance....
 
  The words are credited to Aidan Kelly, C. Taliesin Edwards, and Ann
  Cass; the tune (when it isn't "Simple Gifts") is credited to Jenny
  Peckham-Vanzant, and may be an old shape-note hymn.
 
  Aidan Kelly and C. Taliesin Edwards may be the same person.
 
  According to the article in the filksong magazine "Filker Up #3," (a
  reprint from _Kantele_ #12, Fall 1982, and written by Cathy Cook-
  MacDonald), the first four verses were written by Kelly and Edwards,
  four more by Ann Cass in 1975-6, and the four seasonal verses by Ann
  Cass in 1976. Gwydion recorded the song, with variant lyrics, on his
  _Songs Of The Old Religion_ tape (not the entire song, though).
 
  A version of it can also be found on the tape _Celtic Circle Dance_,
  by Joe Bethancourt.
 
  --------------------------------------------------------------------
 
  She danced on the water, and the wind was Her horn
  The Lady laughed, and everything was born
  And when She lit the sun and its' light gave Him birth
  The Lord of the Dance first appeared on the Earth
 
(Chorus): Dance, dance, where ever you may be
          I am the Lord of the Dance, you see!
          I live in you, and you live in Me
          And I lead you all in the Dance, said He!
 
  I danced in the morning when the World was begun
  I danced in the Moon and the Stars and the Sun
  I was called from the Darkness by the Song of the Earth
  I joined in the Song, and She gave Me the Birth!
 
  I dance in the Circle when the flames leap up high
  I dance in the Fire, and I never, ever, die
  I dance in the waves of the bright summer sea
  For I am the Lord of the wave's mystery
 
  I sleep in the kernel, and I dance in the rain
  I dance in the wind, and thru the waving grain
  And when you cut me down, I care nothing for the pain;
  In the Spring I'm the Lord of the Dance once again!
 
  I dance at the Sabbat when you dance out the Spell
  I dance and sing that everyone be well
  And when the dancing's over do not think that I am gone
  To live is to Dance! So I dance on, and on!
 
  I see the Maidens laughing as they dance in the Sun
  And I count the fruits of the Harvest, one by one
  I know the Storm is coming, but the Grain is all stored
  So I sing of the Dance of the Lady, and Her Lord:         (more)
 
                    Lord Of The Dance (Cont.)

                                                                            2287

 
  The Horn of the Lady cast its' sound 'cross the Plain
  The birds took the notes, and gave them back again
  Till the sound of Her music was a Song in the sky
  And to that Song there is only one reply:
 
  The moon in her phases, and the tides of the sea
  The movement of the Earth, and the Seasons that will be
  Are the rhythm for the dancing, and a promise thru the years
  That the Dance goes on thru all our joy, and tears
 
  We dance ever slower as the leaves fall and spin
  And the sound of the Horn is the wailing of the wind
  The Earth is wrapped in stillness, and we move in a trance,
  But we hold on fast to our faith in the Dance!
 
  The sun is in the southland and the days grow chill
  And the sound of the horn is fading on the hill
  'Tis the horn of the Hunter, as he rides across the plain
  And the Lady sleeps 'til the Spring comes again
 
  The Sun is in the Southland and the days lengthen fast
  And soon we will sing for the Winter that is past
  Now we light the candles and rejoice as they burn
  And we dance the Dance of the Sun's return!
 
  They danced in the darkness and they danced in the night
  They danced on the Earth, and everything was light
  They danced out the Darkness and they danced in the Dawn
  And the Day of that Dancing is still going on!
 
  I gaze on the Heavens and I gaze on the Earth
  And I feel the pain of dying, and re-birth
  And I lift my head in gladness, and in praise
  For the Dance of the Lord, and His Lady gay
 
  I dance in the stars as they whirl throughout space
  And I dance in the pulse of the veins in your face
  No dance is too great, no dance is too small,
  You can look anywhere, for I dance in them all!
 
                            *
 

                                                                            2288

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                      CELTIC CIRCLE DANCE
           (c) copyright 1984, 1992 W. J. Bethancourt III
           recorded: CELTIC CIRCLE DANCE, WTP-0002
           tune: "Same Old Man/Leatherwing Bat" (Trad. Appalachian)
 
        Hi said the Norn, sittin in the sand
        Once I talked to a great Grey Man
        Spun three times and said with a sigh
        Hadn't been for the Runes had His other eye!
 
Chorus: Hi diddle i diddle i day
        Hi diddle i diddle i diddle ay
        Hi di diddle i diddle i day
        Fol the dink a dum diddle do di day
 
 Hi said the Lady, dressed in green       Came the Stag from oaken wood
 Prettiest thing I've ever seen           Saw the Lady where She stood
 She went down underneath the hill        By the fire burning bright
 And came back out of Her own free will   Came to know His heart's delight!
 
 Brian Boru, on Irish ground               Hail to the Lady, One in Three
 Walked three times the Island round       We welcome You and honour Thee
 Norsemen came lookin for a fight          As You light and guard the night
 just another Irish Saturday night!        Honour now our sacred rite!
 
 Hi said Lugh on the banquet night           Hi said the Lady dressed in white
 A poet and a player and a good wheelwright  Sang the Day and sang the Night
 A harper and a warrior and none the least:  Sang the Land and sang the Sea
 A Druid and he got in to the Feast!         Sang the Song, and then sang me!
 
 Harold Haardrada's face was red!      Hail to the Lord at the Lady's side
 Came to Britain and he wound up dead  Master of the Hunt, in the day You ride
 Stamford Bridge is where he's found   Fire burn and fire bright
 Got six feet of English ground        Honour now our sacred rite!
 
 The Legion with its Eagles bright      The Circle forms, the Circle flows
 Marched into the Pictish night         The Circle goes where no man knows
 Met them there upon the sand            Hail to the Lady, one in three:
 Gave 'em up to the Wicker Man!          Present is past and past is me!
 
 Eight-legged steed and hound of Hel    By Sword and Harp, and Irish Hound
 The One-Eyed Man, he loves ya well     Blessed Be: the Day I've found
 Fire burn and fire spark               Hail to the Lady, one in Three
 Are you then feared of the dark?       Present is Past and Past is WE
 
 Rhiannon's Birds are still in flight    Fire and Water, Air and Earth
 all thru the day, all thru the night    The Cauldron calls for our rebirth
 Hail to the Lady, one in Three          Hail to the Lady, three times three
 Present is past and past is Thee!       The Circle's cast; so mote it be!
 
 Salt and oil and mirror bright        From East and South and West and North
 Fire and fleet and candlelight        Call the Powers to come forth!
 By fin and feather, leaf and tree,    Hail to the Lady, three times three,
 Fill the Cup and Blessed Be!          The Circle's cast; so mote it be!
 
 From the misty crystal sea                 By Oak and Ash and Holy Thorn
 Came the Lady to the lea                   Blessed Be the day you're born!
 Sword and Roses in Her Hand                Fire burn and fire bright
 Spread their seeds thruout the Land        Walk in safety thru the night

                                                                            2289

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                 *
 
              CIRCLES
                -Gwen Zak
              (Tune: "Windmills")
 
 
 In days gone by, when the world was much younger
 Men wondered at spring, born of winter's gold knife
 Wondered at the games of the moon and the sunlight,
 They saw there the Lady and Lord of all life.
 
 CHORUS:  And around and around and around turns the good earth
          All things must change as the seasons go by,
          We are the children of the Lord and the Lady,
          Whose mysteries we know but we'll never know why.
 
 In all lands the people were tied with the good earth
 Plowing and sowing as the seasons declared
 Waiting to reap of the rich golden harvest
 Knowing Her laugh in the joys that they shared.
 
 Through Flanders and Wales and the green land of Ireland
 In Kingdoms of England and Scotland and Spain
 Circles grew up all along the wild coastline
 And worked for the land with the sun and the rain.
 
 Circles for healing and working the weather
 Circles for knowing the moon and the sun
 Circles for thanking the Lord and the Lady
 Circles for dancing the dance never done
 
 And we who reach for the stars in the heavens
 Turning our eyes from the meadows and groves
 Still live in the love of the Lord and the Lady
 The greater the Circle the more the love grows
 
                        *
 
 
 
 

                                                                            2290

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                *
 
        SPRING STRATHSPEY
             -Gwydion PenDerwyn
                copyright probably to Nemeton
 
 Myrddyn was playing his pipes in the wood,
 And it sounded so good to my feeling.
 Hiree, hiroo stirred the dance in the blood,
 And my fresh maidenhood started reeling.
 
    Sweetly it drew me, the song that went through me,
    As if sure it knew me, a maiden-song, laughing long.
    I'm sure that I hear it, Oh, let me draw near it,
    I want to be merrily courted in spring.
 
 Round us the trees formed a wheel in my mind,
 As if all womankind were careering.
 Softly he touched me, our hands intertwined,
 And we gently reclined in the clearing.
 
    Sweetly it drew me, the song that went through me,
    As if sure it knew me, a maiden-song, laughing long.
    I'm sure that I hear it, Oh, let me draw near it,
    I want to be merrily courted in spring.
 
 Dew-fall to star-fall he made love to me,
 In a manner so free and revealing.
 Swift-footed, light-footed, goat-footed, he
 Played a sweet melody with such feeling.
 
    Sweetly it drew me, the song that went through me,
    As if sure it knew me, a maiden-song, laughing long.
    I'm sure that I hear it, Oh, let me draw near it,
    I want to be merrily courted in spring.
 
 Daylight and I wake to spring's sweet bouquet
 And a glorious day of beginning.
 Myrddyn has gone on his magical way,
 But the equinox day leaves me spinning.
 
    Sweetly it drew me, the song that went through me,
    As if sure it knew me, a maiden-song, laughing long.
    I'm sure that I hear it, Oh, let me draw near it,
    I want to be merrily courted in spring.
 
                *
 
 

                                                                            2291

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                           *
 
                     BEDLAM BELLS
                           -Joe Bethancourt
         (c) copyright 1992 W.J. Bethancourt III
         (Tune: "Mad Maudlin" aka "Tom O'Bedlam")
 
 Written as a theme song for the Bedlam Bells Morris dance troupe, and
         originally improvised at WesterCon 45, Phoenix, AZ.
 
 Tune guitar: DADGBD
 
             Out upon the Borderlands
             I've watched the stars a-falling
             I've drunk deep from Mad River and
             I've heard my soul a-calling
 
CHORUS:   Still I sing bonny bells, bonny mad bells,
          Bedlam Bells are bonny!
          For we all go bare and we live by the air
          And we want your drink and money!
 
 I now repent that ever                 My staff hath murder'd giants
 Myself was so disdain-ed               My bells can call the thunder!
 My wits are lost since me I cros't     I stamp my feet and tread the dance
 Which makes me go thus chain-ed        And split the sky in sunder!
 
 To find our wits in Bordertown,      My horn is made of Elven-blades,
 Ten thousand years we'll travel      I stole it cross the Border!
 And maudlin go on dancing toes,      The rainbow there is this I wear
 To save our shoes from gravel        For my wits are out of order!
 
 I crossed into fair Elfland            I went to Digger's Kitchen
 To find the soul I'd squandered        To beg some food one morning
 To hunt my sighs in children's eyes    I got my dreams served piping hot
 But still my soul had wandered         And saw a city burning
 
 I had an Elfin lady,                     I'll wander thru the Borderlands
 And took her for to wife me              With feathers in my hair-o
 She sleeps the day, she sings the night  With my true love close to my side
 And hearkens to delight me!              And back and sides go bare-o!
 
 Both in and out of Bordertown      I'll dance the day, I'll dance the night
 I've drank Mad River's water       And spend my time a-singing
 And stood upon the Bridge O'Dread  Dance out the old, ring in the new
 And watched the sudden slaughter!  With Bedlam Bells a-ringing!
 
             Take a drink for Tom of Bedlam
             Take a drink from the river's water!
             And speak in sighs from darkened eyes
             And court the River's daughter!
 
                            *
 

 
                        *
                                                                            2292

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              BURNING TIMES/CHANT
                          -Charles Murphy
 
 In the cool of the evening, they used to gather, 'neath stars in
      the meadow, circled near an old oak tree.
 At the times appointed by the seasons of the Earth, and the phases
      of the moon.
 In the center of them stood a woman, equal with the others, and
      respected for her worth.
 One of the many we call the Witches, the teachers and the keepers
      of the wisdom of the Earth
 The people grew through the knowledge she gave them, herbs to heal
      their bodies, spells to make their spirits whole.
 Hear them chanting healing incantations, calling forth the Wise
      Ones, celebrating in dance and song
 
 Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna
 Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna
 Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna
 
 There were those who came to power through domination, and they
      bonded in the worship of a dead man on a cross.
 They sought control of the common people by demanding allegiance
      to the church of Rome.
 And the Pope declared the Inquisition, it was a war against the
      women whose power they feared.
 In this Holocaust against the nature peoples, a million European
      women died.
 
 And the tales are told of those who, by the hundreds, holding
      together, chose their deaths in the sea.
 Chanting the praises of the Mother Goddess, a refusal of betrayal,
      women were dying to be free.
 
 Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna
 Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna
 Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna
 
 Now the Earth is a witch, and the men still burn her! Stripping
      her down with mining and the poisons of their wars.
 While to us the Earth is a healer, a teacher, a mother.
 She's the weaver of the web of life that keeps us all alive.
 
 She gives us the vision to see through the chaos.
 She gives us the courage, it is our will to survive!
 
 Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna....(repeat ad lib)
 
                        *
 
 
 

                                                                            2293

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                    YULE SONGS
 
                        *
 
                HARK THE NEO-PAGANS SING
                                -"Sunblade"
           (Tune: "Hark the Herald Angels Sing")
 
    Hark the neo-Pagans sing,
    Glory to the Holly King!
    Peace on Earth and mercy mild,
    God and Goddess reconciled,
      Hear us now as we proclaim,
      We have risen from the flames,
      Our ancient Craft now we reclaim,
      In the God and Goddess' names
    Hark the neo-Pagans sing,
    Glory to the Holly King!
 
    Herne by highest love adored,
    Herne the ever-reborn Lord,
    At all times behold Him come,
    Offspring of the Holy One,
      Veiled in flesh, the Godhead see,
      Hail Incarnate Deity!
      Our ancient Craft now we reclaim,
      in the God and Goddess' names
    Hark the neo-Pagans sing,
    Glory to the Holly King!
 
                        *
 
              YE CHILDREN ALL OF MOTHER EARTH
                                     -Ellen Reed
          ( Tune: "It Came Upon A Midnight Clear")
 
Ye children all of Mother Earth
join hands and circle around
To celebrate the Solstice night
When our lost Lord is found.
   Rejoice, the year has begun again
   The Sun blesses skies up above
   So share the season together now
   In everlasting Love!
 
                     *
             GLORIA
               -Ellen Reed
 
    Snow lies deep upon the Earth
    Still our voices warmly sing
    Heralding the glorious birth
    Of the Child, the Winter King
       Glo -- ria!
       In excelsis Deo!
       Glo -- ria!
       In excelsis Dea!

                    Gloria (cont.)
 
    Our triumphant voices claim
    Joy and hope and love renewed
    And our Lady's glad refrain
    Answer Winter's solitude
       Glo -- ria!(etc.)
 
    In Her arms a holy Child
    Promises a glowing Light
    Through the winter wind so wild
    He proclaims the growing Light.
       Glo -- ria! (etc..)
 
    Now the turning of the year
    Of the greater Turning sings
    Passing age of cold and fear
    Soon our golden summer brings.
       Glo -- ria! (etc..)
 
                 *
    OH, COME, ALL YE FAITHFUL!
                      -Ellen Reed
 
    Oh, come all ye faithful
    Gather round the Yule Fire
    Oh, come ye, oh, come ye,
    To call the Sun!
        Fires within us
        Call the Fire above us
        O, come, let us invoke Him!
        O, come, let us invoke Him!
        O, come, let us invoke Him!
        Our Lord, the Sun!
 
    Yea, Lord, we greet Thee!
    Born again at Yuletide!
    Yule fires and candle flames
    Are lighted for You!
         Come to thy children
         Calling for thy blessing!
         O, come let us invoke Him (x3)
         Our Lord, the Sun!
 
                 *

           SILENT NIGHT
                -Ellen Reed
 
    Silent night, Solstice Night
    All is calm, all is bright
    Nature slumbers in forest and glen
    Till in Springtime She wakens again
    Sleeping spirits grow strong!
    Sleeping spirits grow strong!
 
                         (more)

                    Silent Night, Solstice Night (cont.)
 
    Silent night, Solstice night
    Silver moon shining bright
    Snowfall blankets the slumbering Earth
    Yule fireswelcome the Sun's rebirth
    Hark, the Light is reborn!
    Hark, the Light is reborn!
 
    Silent night, Solstice night
    Quiet rest till the Light
    Turning ever the rolling Wheel
    Brings the Winter to comfort and heal
    Rest your spirit in peace!
    Rest your spirit in peace!
 
                 *
 
     GLORY TO THE NEW BORN KING
                   -Ellen Reed (1st verse)
 
    Brothers, sisters, come to sing
    Glory to the new-born King!
    Gardens peaceful, forests wild
    Celebrate the Winter Child!
        Now the time of glowing starts!
        Joyful hands and joyful hearts!
        Cheer the Yule log as it burns!
        For once again the Sun returns!
        Brothers, sisters, come and sing!
        Glory to the new-born King!
 
    Brothers, sisters, singing come
    Glory to the newborn Sun
    Through the wind and dark of night
    Celebrate the coming light.
        Suns glad rays through fear's cold burns
        Life through death the Wheel now turns
        Gather round the Yule log and tree
        Celebrate Life's mystery
        Brothers, sisters, singing come
        Glory to the new-born Sun.
 
                 *
 
         DANCING IN A WICCAN WONDERLAND
                          -"Alexander & Aarcher"
 
         Pagans sing, are you listenin',
         Altar's set,candles glisten,
         It's a Magickal night, we're having tonight,
         Dancing in a  Wiccan Wonderland
 
         Blades held high, censer smoking,
         God and Goddess, we're invoking,
         Through Elements Five, we celebrate life,
         Dancing in a Wiccan Wonderland,
 
                 (more)
 

                    Wiccan Wonderland (cont.)
 
         Queen of Heaven, is in Her place,
         Triple Goddess, now the Crone Face,
         Above and Below, She's the Goddess we know,
         Dancing in a Wiccan Wonderland
 
         Now the God, is the Provider,
         Supplying game for our Fire,
         Above and Below, He's the Horned One we Know,
         Dancing in a Wiccan Wonderland
 
           In a Circle we can light a Yule Fire,
           And await the rising of the Sun,
           It's the Great Wheel turning for the new year,
           loaded with abundance and great fun.
 
         Later on, by the fire,
         Cone of Power, gettin' higher
         It's a Magickal Night we're having tonight,
         Dancing in a Wiccan Wonderland
 
                         *
 
                 SHARE THE LIGHT
                 (The First Noel)
 
  CHORUS:   Share the light, share the light!
            Share the light, share the Light!
            All paths are one on this holy night!
 
  On this Winter holiday, let us stop and recall
  That this season is holy to one and to all.
  Unto some a Son is born, unto us comes a Sun,
  And we know, if they don't that all paths are one.
 
  Be it Chanukah or Yule,
  Christmas time or Solstice night,
  All celebrate the eternal light.
  Lighted tree or burning log,
  Or eight candle flames.
  All gods are one god, whatever their names.
 
                *
 
             MOON OF SILVER
            (We Three Kings)
 
  CHORUS:   Oh, Moon of Silver, Sun of Gold,
            Gentle Lady, Lord so bold!
            Guide us ever, failing never,
            Lead us in ways of old.
 
  Maiden, Mother, Ancient Crone,
  Queen of Heaven on your throne,
  Praise we sing Thee, Love we bring Thee,
  For all that you have shown.
 
                (more)
 

                    Moon Of Silver (cont.)
 
  Lord of Darkness, Lord of Light,
  Gentle Brother, King of Might,
  Praise we sing thee, Love we bring Thee
  On this Solstice night.
 
                *
 
         JOY TO THE WORLD
 
  Joy to the world! The Lord is come!
  Let Earth receive her king!
  Let every heart prepare him room
  And Heaven and Nature sing, etc.
 
  Welcome our King who brings us life.
  Our Lady gives him birth!
  His living light returneth to warm the seeds within us
  And wake the sleeping earth, etc.
 
  Light we the fires to greet our Lord,
  Our Light! Our Life! Our King!
  Let every voice be lifted to sing his holy praises,
  As Heaven and Nature sing, etc.
 
                *
                *
 
     CHRISTMAS TIME IS PAGAN!
    (Gloria in Excelsius Deo)
 
  CHORUS:
       Glorious!
       Christmas time is pagan!
       Glorious!
       Christmas time is pagan!
 
  Christmas time is here again,
  Decorations everywhere.
  Christmas carols ringing out,
  Gentle pagans, we don't care.
 
  Modern folks all celebrate
  What they learned in Sunday School.
  In December, they don't know
  They are celebrating Yule!
 
  Let them have their Christmas trees,
  Decked in red and green and blue.
  We rejoice at every one!
  Christmas trees are pagan, too.
 
  Bowls of bubbly Christmas cheer,
  Fill your cup and quench your thirst.
  They think the tradition's theirs.
  Wassail bowls were pagan, first.

     CHRISTMAS TIME IS PAGAN!

  Every door and window bears
  Wreaths of holly, wreaths of pine.
  Circles represent the Sun.
  Every wreath is yours and mine.
 
  Christmas lights on Christmas trees,
  Candle flames burn higher and higher,
  Let us cheer along, my friends,
  As they light their Yuletide fire.
 
  There's a possibility
  That this song is yours and mine
  'Cause the tune was known to all
  Back in A.D. one-two-nine.
 
                *
                *
 
       GOD REST YE MERRY, PAGANFOLK
       (God Rest Ye Merry, Gentlemen)
 
  God rest ye merry, paganfolk,
  Let nothing you dismay.
  Remember that the Sun returns
  Upon this Solstice day.
  The growing dark is ending now
  And Spring is on its way.
  Oh, tidings of comfort and joy,
  Comfort and joy!
  Oh, tidings of comfort and joy.
 
  The Goddess rest ye merry, too,
  And keep you safe from harm.
  Remember that we live within
  The circle of Her arms,
  And may Her love give years to come
  A very special charm.
  Oh, tidings of comfort and joy,
  Comfort and joy!
  Oh, tidings of comfort and joy!
 
                        *
 

                                                                            2294

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                                 *
 
                          BLESSED BE AGAIN!
                                    -Joe Bethancourt
                (c) copyright 1992 W.J. Bethancourt III
               (Tune: "One Misty Moisty Morning" (Trad.)
 
 
Upon a dark and windy hill,            As I walked out one May morning,
On Samhain's eldritch night            T'was on the blooming heather
I saw the Crone with withered hands    I saw a Maiden dancing there,
By balefire's burning light            In fair and sunny weather
Her eyes were full of wisdom,          The Beltane fires were burning high,
The threads of life she span           The dancers round did spin
And sang "Blessed Be! And Blessed Be!  They sang "Blessed Be! And Blessed Be!
And Blessed Be again!"                 And Blessed Be again!"
 
As I walked out on Yuletide,              Upon Midsummer's heady day,
The winter winds blew cold                I saw John Barleycorn
I saw the Winter King a-standing,         Walking proud and tall there
Grey and grim and old                     In the sunny shining morn
His cloak was pulled around him,          His beard was long and golden,
A Child was in his hand                   He looked at me and then
And he sang "Blessed Be! And Blessed Be!  He sang "Blessed Be! And Blessed Be!
And Blessed Be again!"                    And Blessed Be again!"
 
Upon the morn of Brigit's Day,         Upon a singing Summer day,
I saw a lovely sight                   At dawn on Lammastide
The Goddess standing by me,            I saw the Craftsman smiling,
All crowned in starry light            On sunbeams he did ride
The crescent Moon beneath her feet,    He brings us light and knowledge,
The stars were in her hand             To help our fellow men
She sang "Blessed Be! And Blessed Be!  He sang "Blessed Be! And Blessed Be!
And Blessed Be again!"                 And Blessed Be again!"
 
Upon the first of April,              Upon a chilly autumn day,
I saw the Holy Fool                   All sheltered from the storm
He was a merry prankster,             I saw the Harvest safe at home,
The Lord of all Misrule!              The families snug and warm
He looked at me, and winked an eye,   They sat and gave their thanks,
And danced and sang and then          And they laughed and smiled and then
He sang "Blessed Be! And Blessed Be!  They sang "Blessed Be! And Blessed Be!
And Blessed Be again!"                And Blessed Be again!"
 
Ostara came with blossoms,             The Spiral Dance goes on and on,
Life flourished everywhere             The King and Youth and Child
I saw the Mother smiling,              The Gentle Mother, Aged Crone,
With flowers in Her hair               And Maiden meek and mild
She stood among the growing fields,    And so the Yearly Circle
In heather and in glen                 Turns in eternal spin
And sang "Blessed Be! And Blessed Be!  So sing "Blessed Be! And Blessed Be!
And Blessed Be again!"                 And Blessed Be again!"
 
                  And "Merry Meet! And Merry Part!
                  And Merry Meet Again!"
 
                                *

                                                                            2296

                         *
 
             HARP SONG OF THE DANE WOMEN
                        -Rudyard Kipling
 
  What is a woman that you forsake her?
  and the hearth fire, and the home-acre?
  to go with the old, grey Widow-Maker?
 
  She has no house to lay a guest in
  but one chill bed for all to rest in
  that the pale suns and the stray bergs nest in
 
  She has no strong white arms to fold you
  but the ten times fingering weeds to hold you
  out on the rocks where the tide has rolled you
 
  Yet, when the signs of Summer thicken
  and the ice breaks and the birch-buds quicken
  yearly you turn from our side and sicken
 
  Sicken again for the shouts and the slaughters
  you steal away to the lapping waters
  and look at your ship in her winter quarters
 
  You forget our mirth, and talk at the tables
  the kine in the shed and the horse in the stables
  to pitch her sides and go over her cables...
 
  Then you drive out where the storm clouds swallow
  and the sound of your oar-blades, falling hollow
  is all we have left through the months to follow
 
  Ah...but what is a woman that you forsake her?
  and the hearth fire, and the home-acre?
  to go with the old, grey Widow-maker?
 
                             *
 
 
 
 
 
 



                                                                            2299

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                        *
 
             STAND UP, STAND UP FOR ODIN
                            -Robert Cook
             (Tune: "Stand Up For Jesus")
 
  Stand up! Stand up for Odin, you warriors of the beard!
  lift high the Raven Banner that half the world has feared!
  From Angleland to far Vinland shall sound the Warrior's Cry
  Till every foe is vanquished, and Odin reigns most high!
 
  March forth with steel flashing beneath the naked Sun
  and never stand at rest again 'til all the World is won!
  Let scarlet sword his symbol carve in every nation's sod
  'Til every man still breathing stands up for OdinGod!
 
  Let ships with prows of Dragons the mighty oceans cleave
  and every land not Odin's our crimson gifts receive
  let Raven Banners fill the sky where every man has trod
  And all the soil beneath them belong to OdinGod!
 
  Stand up! Stand up for Odin, you Warriors of the North!
  With silver swords a-flashing to victory go forth!
  From Angleland to far Vinland our joyous conquest lead
  'Til every foe is vanquished, and Odin's Lord, indeed!
 
                             *
 
 
 
 
 
 
 
 
 

                                                                            2302

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                      *
 
                     NUDE
                      -W.J.Bethancourt III
                      -Ed Hirt
  copyright 1982 W.J.Bethancourt III and Ed Hirt
              (Tune: "Men of Harlech")
 
What the use of wearing panties
Whalebone corsets of your Auntie's
Boxer shorts and other scanties
Best of all is nude
There's such fun in going bra-less
Now that it's no longer lawless
'Specially if your figure's flawless
Best of all is nude
Nude is what you're born in
Shirts are never torn in
Underwear and lacy flimsies, garter belts and other whimsies
Yards of itchy cloth to put your form in
Ducks all do it, maidens rue it
Even ancient Picts in Britain blue it
Going naked's how to do it
Best of all is nude!
 
If your garters aren't elastic
Tie them up in knots fantastic
(Panty hose is something drastic!)
Best of all is nude!
If you're tired of wearing clotheses
Shed your garment 'mongst the roses
Never mind the old bluenoses
Best of all is nude!
Nude is best for ducking!
Worst for horses bucking!
Moonlit nights will see such sights
    that are very best for fooling round
                        .....and elbows!
Nudity is grand to see
A well-known antidote to virginity
Take your clothes off and you'll see:
Best of all is nude!
 
                  *
 
 
 
 
 
 

                                                                            2303

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                  *
 
           FAIRIES LOVE SONG
                        -Anonymous
 
       Why should I sit and sigh
       Broo and bracken, broo and bracken
       Why should I sit and sigh
       All alone and weary
 
       When I see the plover rising
       Or the curlew wheeling
       It's then I'll court my mortal lover
       Back to me is stealing
 
       When the moon begins her waning
       I sit by the water
       Where a man born of the sunlight
       Loved the Faerie's daughter
 
       Oh, but there is something wanting
       O but I am weary
       Coming blithe, now bonny treads he
       O'er the knolls to cheer me
 
                      *
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

                                                                            2304

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                               *
 
                       THE BARD'S SONG
                            -W.J.Bethancourt III
                    (c) copyright 1990 W.J.Bethancourt III
                    (Tune: "Dublin City")
 
    As I walked out one quiet evening
    At the hour of twelve at night
    Who should I meet but a fair young maiden
    Combin' her hair by candle light;
    Lassie, I have come a-courtin'
    Your kind favours for to win
    And if you'd heed my petition
    I would be your Paladin...
 
(CHORUS) Gather roses in the Springtime
         Gather roses while ye may,
         Time is passing; roses wither;
         Winter comes; we're here -today-.
 
    Have you seen the dew a-formin'
    On the grass at early morn?
    Have you seen the forest quiet,
    Or a stag that's barely born?
    Have you seen the dawn a-breakin'
    O'er the Western Ocean's tide?
    Have you felt my heart a-beatin'
    When it's held close to your side?
 
    I can give no gold or silver,
    I can give no fields of land,
    I can give no servants brisk
    To wait on you both foot and hand;
    I can give you wide roads callin'
    Wind and Rain, and Moon and Sun,
    Songs to sing, and love and laughter,
    Dresses made of plain home-spun.
 
    Come dance with me upon the greensward
    in the moonlight, in the Spring.
    Dance with me within the forest
    Dance with me within the ring!
    Earth below us, stars above us,
    Fire and water by our side,
    Dance with me within the moonlight,
    Dance with me, and be my Bride!
 
                                *
 
 

                                                                            2305

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                          *
 
                  ALL THRU THE NIGHT
                           -Traditional
 
  While the Moon her watch is keeping
                  all thru the night
  While the weary world is sleeping
                  all thru the night
  O'er thy spirit gently stealing,
  Visions of delight revealing
  Breathes a pure and holy feeling
                  all thru the night
 
  Though this Bard must roam full lonely
  My true harp shall sing praise only
  Love's soft dream, alas, is over
  Yet my strains of love shall hover
  Near the Presence of my Lover
 
  Hark! A solemn bell is ringing
  Thou, my King are heavenward winging
  Earthly dust from off Thee shaken
  Soul immortal shalt thou waken
  With thy last, dim journey taken
 
  Neath this Stone my King is sleeping
  Stars around Him softly sweeping
  Once and Future King preserving
  Britain's Saviour there reserving
  All around him Stars observing
                  all thru the night
 
  Holl am ran-tire sehr thuh wed-ont
                  ahr heed ah nos
  Dum-ar forth ee vro go-gawn-yont
                  ahr heed ah nos
  Gol-i ar-all you tuh wull ooch
  ee are thang os gweer bred vairtch-ooch
  tie-leer nave oith m'yoon thu-wail-ooch
                  ahr heed ah nos
 
          note: The last verse is phonetic Welsh.
                "ll" is pronounced by putting the tip of your
                tongue to the roof of your mouth, and saying "h"
                and "l" at the same time...sort of.
                "ch" is pronounced as German.
 
                          *
 
 
 
 
 
 
 
 

                                                                            2306

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                          *
 
                    TWO MAGICIANS
                     (Child #44)
       recorded by Steeleye Span "Below the Salt"
 
  She looked out of the window, as white as any milk
  He looked in at the window, as black as any silk
 
  (Chorus): Hello, hello, hello, hello you coal black smith
            You have done me no harm!
            You never shall have my maidenhead
            That I have kept so long!
            I'd rather die a maid, aye, and then she said,
            And be buried all in my grave,
            Than to have such a nasty,
            husky, dusky, fusty, musty coal black smith!
            A maiden I will die!
 
  She became a duck, a duck all in the stream
  And he became a waterdog, and fetched her back again
 
  She became a star, a star all in the night
  And he became a thundercloud and muffled her out of sight
 
  She became a rose, a rose all in the wood
  And he became a bumblebee and kissed her where she stood
 
  She became a nun, a nun all dressed in white
  And he became a chantry priest to pray for her by night
 
  She became a trout, a trout all in the brook
  And he became a feathered fly, and catched her with his hook
 
  She became a quilt, a quilt all on her bed
  And he became a coverlet, and gained her maidenhead!
 
note: This has MANY variants. See Robert Graves' "The White Goddess" pg. 401!
 
                          *
 
 
 
 
 
 

                                                                            2307

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                          *
 
                    JOHN BARLEYCORN
 
  There were three men come out of the West
  Their fortunes for to try,
  And these three men made a solemn vow:
  John Barleycorn should die!
  John Barleycorn should die!
                  (nb: 4th line of each verse is sung twice)
 
  They plowed, they sowed, they harrowed him in,
  Threw clods upon his head,
  And these three men made a solemn vow:
  John Barleycorn was dead!
 
  CHORUS: Fa la la la, it's a lovely day!
          Sing fa la la lay oh!
          Fa la la la, it's a lovely day!
          Sing fa la la lay oh!
 
  They let him lie for a very long time
  'Til the rain from Heaven did fall,
  Then Little Sir John sprung up his head,
  And so amazed them all!
 
  They let him stand 'til Midsummer tide,
  'Til he grew both pale and wan,
  Then Little Sir John he grew a long beard,
  And so became a man!
 
  They hired men with the sythes so sharp
  To cut him off at the knee
  They rolled him and tied him about the waist,
  And used him barbarously!
 
  They hired men with the sharp pitchforks
  To pierce him to the heart,
  And the loader he served him worse than that,
  For he tied him in a cart!
 
  They wheeled him around and around the field,
  'Til they came to a barn,
  And there they made a solemn mow
  Of poor John Barleycorn,
 
  They hired men with the crab-tree sticks
  To strip him skin from bone
  And the Miller he served him worse than that:
  For he ground him between two stones!
 
  They have wheeled him here and wheeled him there
  And wheeled him to a barn,
  And they have served him worse than that
  They have bunged him in a vat!
 
                  (more)
 

                    John Barleycorn (cont.)
 
  They have worked their will on John Barleycorn
  But he lived to tell the tale;
  For they pour him out of an old brown jug,
  And they call him home-brewed ale!
 
  Here's Little Sir John in a nut-brown bowl,
  And brandy in a glass!
  And Little Sir John in the nut-brown bowl
  Proved the stronger man at last!
 
  For the huntsman he can't hunt the fox
  Nor loudly blow his horn,
  And the tinker can't mend kettles nor pots
  Without John Barleycorn!
 
(Note: sing the chorus after every other verse or so. Encourage the group
to join the song)
 
                          *
                                                                            2308

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                                *
 
             THE FALSE KNIGHT UPON THE ROAD (Child #3)
                                -recorded by Steeleye Span
 
        "Oh where are you going to?"
                       said the False Knight upon the road
        "Oh I'm going to my school."
                       said the wee boy and still he stood
        "What is that upon your back?"
                       said the False Knight upon the road
        "Ah weel, it is my books!"
                       said the wee boy and still he stood
 
 Oh, what have you got there?           I wish you was on the sands.
 I have got my bread and cheese!        Yes, and a good staff in my hands!
 Oh won't you give me some?             I wish you was on the sea.
 No, ne'r a bite or crumb!              And a good ship under me!
 
                       And the ship to sink.
                       An inch away from shore!
                       I think I hear a bell.
                       And it rings you straight to Hell!
 
                            *

                                                                            2309

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                      *
 
                NOTTAMUN TOWN
                     -Traditional
 
    In Nottamun Town, in Nottamun Town
    Not a soul would look up not a soul would look down
    Not a soul would look up, not a soul would look down
    To show me the way to fair Nottamun Town
 
    I bought me a horse t'was called a grey mare
    Grey mane and grey tail and green stripe on her back
    Grey mane and grey tail and green stripe on her back
    Weren't a hair upon her that was not coal black
 
    She stood so still threw me to the dirt
    She tore at my hide, she bruised my shirt
    From saddle to stirrup I mounted again
    and on my ten toes I rode over the plain
 
    When I got there no one did I see
    they all stood around me just looking at me
    i called for a cup to drive gladness away
    And stifle the dust for it rained the whole day
 
    And the King and the Queen and the company more
    Came a riding behind and a walking before
    Come a stark naked drummer beating a drum
    With his hands in his bosom came marching along
 
    Sat down on a hard hot cold frozen stone
    Ten thousand stood round me but I was alone
    Took my heart in my hand to keep myself warm
    Ten thousand was drowned that never was born
 
                         *

                                                                            2310

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                         *
 
                     CAMBRIAN DREAM
                          -Gwydion PenDerwyn
                          copyright probably to Nemeton
 
  In the mountains of Cambria, by Rhymney's bright stream
  I have oft slept in heather, and dreamed a bright Dream
  No mortal could wake me, nor see what I've seen
  No landscape could ever compare.
 
  'Twas the Land of my Fathers, unfettered, and free
  Ere the time that the Saxon swept over the Sea
  When mistletoe grew 'neath the shining Oak Tree
  No landscape could ever compare!
 
  (Chorus): Dreaming of Prydein, asleep on a hill
            When I awaken, will you be there still?
            Oh, Island of Poets, my dreams you can fill
            But never the long waking hours.
 
  Mighty Poets and Warriors traversed every road
  Leaving stories and legends wherever they strode
  Their pasts are recalled in the humblest abode
  In tales of the sunnier days.
 
  (Chorus)
 
  Now my story is ended, my song is all gone
  I have slept thru the evening, and into the dawn
  Yet still, I remember your Face, Albion,
  And your older, and much wiser ways!
 
  (Chorus)
 
                          *

                                                                            2311

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                         *
 
                  SHE MOVED THRU THE FAIRE
                              -Padraic Colum
                  recorded by Theodore Bikel
 
   My young love said to me: My mother won't mind
   And my father won't slight you for your lack of kind
   She put her arms 'round me; these words she did say:
   It will not be long, love, 'til our wedding day!
 
   Then she stepped away from me, and she moved thru the Faire
   And so fondly I watched her move here and move there
   At last she turned homeward, with one star awake
   As the Swan in the evening moves over the lake.
 
   Last night she came to me, my dead love came in
   And so soft did she move that her feet made no din
   She put her arms 'round me; these words she did say:
   It will not be long, love, 'til our wedding day!
 
                          *
                                                                            2312

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                          *
 
               THE SONG OF WANDERING AENGUS
                           -Wm. Butler Yeats
                    recorded by Judy Collins
 
          I went out to the hazel - wood
          Because a fire was in my head
          Cut and peeled a hazel - wand
          Tied a berry to a thread
          And when white moths were on the wing
          And moth - white stars were flickering out
          I dropped the berry in a stream
          And caught a little silver trout..........
 
          I had but laid it on the bank
          And gone to blow the fire a-flame
          Something rustled in the air
          Something called me by my name!
          It had become a glimmering Girl
          With apple - blossom in her hair
          Who called me by my name, and ran
          And vanished in the brightening air........
 
          Though I am old, with wandering
          Thru hilly lands, and hollow lands;
          I'll find out where she has gone
          To seek her lips, to take her hands-
          And walk thru long green dappled grass;
          To pluck 'til Time, and times are done:
          The Silver Apples of the Moon;
          The Golden Apples of the Sun...............
 
                          *
 
 
 
 
 
 
 
 
 

 

                                                                            2314

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                             *
 
                      THE CHILDISH EDDA
                          -Poul Anderson
                          -Ron Ellik
                  (Tune: "Tramp, Tramp, Tramp")
 
  Yggdrasil, where Nine Worlds clash, is a noble piece of ash
  That shelters Norns and Gods and all that crew
  There, a Dragon gnaws the base of an Eagle's resting place,
  And four Harts, a Goat and Squirrel are there too!
 
  Frigga took a year or so, and, except for mistletoe
  Got from everything an Oath for Balder's good
  Evil Loki wished him harm, so he hired Hodr's arm,
  And the staff the Blind God threw was kissing-wood!
 
  Tyr vowed Fenris-Wolf his hand if he couldn't break the Band
  That All-Father's wisdom made both light and hefty...
  Lupine muscles strained away, but the magic held its' sway -
  And from then on, till The Time, they called Tyr "Lefty!"
 
  When Thor went out to fish, he quickly got his wish,
  and he hauled a Jormangandr from the Bay.
  But Hymr cut the cable, and Thor was only able
  To brag about the "one that got away..."
 
  When Thor called upon the Giants, they didn't show defiance,
  But they soon got rid of him, and of his Hammer!
  For the sea he could not swallow, and old Grandmaw beat him hollow,
  And the House-Pet caused an awful katzenjammer!
 
  Asa-Thor became a "her" for to repossess Mjollnir,
  And unto a frosty brute his troth did plight;
  But the vittles that he ate would an army more than sate,
  And the chefs at Utgard always rued that night!
 
  Each God's Apple every day, kept the doctor far away
  'Til a Giant captured Ydun from their Halls...
  Loki fetched home Bragi's Bride, with Her health-food store beside,
  Plus a char-broiled eagle underneath the Walls!
 
  Odin said to Mim: "I think I would sort of like a drink."
  Answered Mim: "That will cost you your left eye!
  For you've come up very late to the Well at Wisdom's Gate
  And the set-up prices, after hours, are high!"
 
  Oh, the Giants brought their War up to Bifrost's very Door
  And the battling wrecked Asgards perfect clime-
  Jormungandr, Hel and Fenris dealt out Death in doses generous
  And, in fighting, did the Aesir pass The Time!
 
                          *
 
 
 
 

                                                                            2315

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                          *
 
                  THE VALKYRIE SONG
      (Tune: Wagner's "Flight of the Valkyries")
 
            We fly through the night skies
            Flashing our fat thighs,
            Picking up dead guys;
            You call this a job?
 
            You take the blond guy,
            I'll take the redhead!
            Wait, he's not dead yet;
            Let him go . . . splat!
 
            Chorus: Woo-oop! Woo-oop!
                    Woo-oop! Woo-oop!
                    Woo-oop! Woo-oop!
                    Woo-oop! Woo-oop!
                    Oh-h-h-h-h-h!
 
            We're hunting the Wabbit!
            We're hunting the Wabbit!
            We're hunting the Wabbit!
            We're hunting the Wabbit!
 
                     *
 
 
 
 
 
 
 
 
 

                                                                            2316

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                           *
 
             GOD IS ALIVE, MAGIC IS AFOOT
                   -Leonard Cohen (c) 1966
 
 God is alive.....Magic is afoot...God is alive....magic is afoot...
 God is afoot.....Magic is alive...Alive is afoot..magic never died!
 
 God never sickened. Many poor men lied. Many sick men lied.
 Magic never weakened. Magic never hid. Magic always ruled. God is afoot.
 God never died!
 
 God was Ruler, though his funeral lengthened.
 Though His mourners thickened, magic never fled.
 Though His shrouds were hoisted the naked God did live;
 Though His words were twisted the naked magic thrived;
 Though His death was published round and round the world
 The heart did not believe.
 
 Many hurt men wondered. Many struck men bled.
 Magic never faltered. Magic always led.
 Many stones were rolled, but God would not lie down!
 Many wild men lied.
 Many fat men listened.
 Though they offered stones, magic still was fed!
 Though they locked their coffers, God was always served.
 
 Magic is afoot....God is alive....
 Alive is afoot....Alive is in command.
 
 Many weak men hungered.
 Many strong men thrived.
 Though they boasted solitude, God was at their side.
 Nor the dreamer in his cell, nor the captain on the hill:
 Magic is alive!
 Though His death was pardoned 'round and 'round the world,
 The heart would not believe!
 
 Though laws were carved in marble they could not shelter men;
 Though altars built in Parliaments, they could not order men;
 Police arrested magic and magic went with them, ah!
 For magic loves the hungry....
 
 But magic would not tarry, it moves from arm to arm,
 It would not stay with them; it cannot come to harm:
 Magic is afoot! It cannot come to harm.
 It rests in an empty palm. It spawns in an empty mind.
 But magic is no instrument: magic is the End!
 
 Many men drove magic, but magic stayed behind; Many strong men lied.
 They only passed thru magic and out the other side!
 Many weak men lied.
 They came to God in secret and though they left Him nourished,
 They would not tell Who healed;
 Though mountains danced before them, they said that God was dead!
 Though His shrouds were hoisted, the naked God did live!
 
                        (more)
 
 

                                                                            2317

                    God Is Alive; Magic Is Afoot (cont.)
 
 God is alive! Magic is afoot...God is alive... God is alive...
 Magic is afoot...
 
 This I mean to whisper to my mind:
 This I mean to laugh with in my mind:
 This I mean my mind to serve
 'Til service is but magic, moving thru the world
 And mind itself is magic, coursing thru the flesh
 And flesh itself is magic, dancing on a clock,
 And Time itself, the magic length of God!
 
 God is alive...Magic is afoot...Magic is afoot...God is alive..
 Magic is alive...God is afoot...Alive is afoot...God never died.
 Many strong men lied.
 They only passed thru magic and out the other side!
 This I mean to whisper to my mind:
 This I mean to laugh with in my mind:
 This I mean my mind to serve
 'Til service is but magic, moving thru the world
 And mind itself is magic, coursing thru the flesh
 And flesh itself is magic, dancing on a clock,
 And Time itself, the magic length of God!

                                                                            2318

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                               *
                ***************************
 
                THAT REAL OLD TIME RELIGION
 
                ***************************
 
 
 
 
 
        THE ENTIRELY ARBITRARY CATEGORIES OF THE VERSES
 
     ASATRU AND ODINISM:..................................Pg.2317
     BRUJA:...............................................Pg.2317
     BUDDHISM:............................................Pg.2318
     CARGO CULT:..........................................Pg.2318
     CHRISTIAN:...........................................Pg.2318
     CLASSICAL PAGANISM:..................................Pg.2319
     CONFUCIANISM.........................................Pg.2321
     CTHULHU: (a fictional deity, but well-known).........Pg.2321
     (THE ALMIGHTY) DOLLAR................................Pg.2322
     DISCORDIANISM:.......................................Pg.2321
     DRUIDS:..............................................Pg.2322
     EGYPTIAN:............................................Pg.2322
     FICTIONAL GODS, DEMONS AMD HEROES:...................Pg.2323
     HINDU:...............................................Pg.2323
     ISLAMIC:.............................................Pg.2323
     JEWISH:..............................................Pg.2324
     KAHBAHLA:............................................Pg.2324
     KRISHNA:.............................................Pg.2324
     MIDDLE EASTERN PAGAN:................................Pg.2324
     MITHRAISM:...........................................Pg.2325
     MOONIES:.............................................Pg.2325
     NEW AGE:.............................................Pg.2325
     NEW WORLD PAGAN:.....................................Pg.2325
     SCIENTOLOGY:.........................................Pg.2326
     SHINTO:..............................................Pg.2326
     THELEMA:.............................................Pg.2326
     VOODOO:..............................................Pg.2326
     WICCA AND GENERAL NEO-PAGAN:.........................Pg.2327
     ZARATHUSTRIAN:.......................................Pg.2328
     UNCLASSIFIABLE VERSES AND UNKNOWN GHODS..............Pg.2328
     NEW VERSES NOT YET CLASSIFIED:.......................Pg.2328

                                                                            2319

                               *
 
                   THE REAL OLD TIME RELIGION
                   tune: "Old Time Religion"
 
       (Chorus): Give me that real old time religion (3X)
                 It's good enough for me!
 
                         ASATRU AND ODINISM:
 
I hear Valkyries a-comin                One-eyed Odin we will follow
In the air their song is comin          And in fighting we will wallow
They forgot the words! They're hummin!  Till we wind up in Valhallow
But they're good enough for me!         Which is good enough for me!
 
We will drive up to Valhalla         It was good enough for Odin
Riding Beetles, not Impalas          Though the tremblin' got forbodin'
Singing "Deutschland Uber Alles"     Then the giants finally strode in,
And that's good enough for me!       But it's good enough for me!
 
It was good enough for Loki          Shall we sing a verse for Thor,
It was good enough for Loki          Though he leaves the maidens sore?
He thinks Thor's a little hokey      They always come back for more,
And that's good enough for me!       So he's good enough for me!
 
Shall we sing in praise of Loki,     It was good for Thor and Odin
Though he left poor Midgard smokey?  It was good for Thor and Odin
Oh, his sense of humor's hokey,      Grab an axe and get your woad on!
But he's good enough for me!         and it's good enough for me!
 
All the Gods tore into Loki        We will worship now with vigor
Saying Deicide is hokey!           The goddess known as Frigga
And they threw him in the pokey!   Tho there are some who don't dig her
And that's good enough for me!     She is good enough for me!
 
Good old Thor's the god of thunder   If you wanna worship Odin
Really helps us get our plunder      You don't have to have a coat on
Tho his head's still truly dunder    Grab a sword and slap some woad on
He is good enough for me!            And that's good enough for me!
 
In the halls of Frey and Freyja          We will sing a verse for Loki
All the priestesses will lay ya          He's the old Norse god of Chaos
If you're good enough, they'll pay ya!   Which is why this verse don't
And that's good enough for me!             rhyme or scan or nothin'
                                         But it's good enough for me...
 
                                BRUJA:
 
                     Let us sing for Brujaria
                     Though the blood's a lot less cleaner;
                     It's not Christian Santaria
                     So it's good enough for me!

                                                                            2320

                               BUDDHISM:
 
We will all go to Nirvana               Oh we all will follow Buddah
So be sure to mind your manners         Oh we all will follow Buddah
Make a left turn at Savannah            And we'll eat no food but Gouda
And we'll see the Promised Land!        Which is Gouda-nuff for me!
 

It was good enough for Buddha,          We will go and sing "Hosanna"
As a god he's kinda cute-a,             To our good ol' pal, Gautama,
And he comes in brass or pewta'         He will never flim or flam ya',
So he's good enough for me!             And that's good enough for me!
 
No one wrote a verse for Buddah      We will all go to Nirvana
Tho I think they really coulda       We will all go to Nirvana
And I really think they shoulda      Make a left turn at Urbana
'Cause he's good enough for me!      And you'll see the Promised Land!
 
                       CARGO CULT & PACIFIC ISLANDS:
 
To the tune of Handel's "Largo"       If you get too tired
We will hymn the gods of Cargo        And you need to get up higher
'Til they slap on an embargo          Just have Pele light your fire!
And that's good enough for me!        From her island in the sea!
 
                You can keep your saints with halos,
                Your hosannas or dayenus:
                Let's throw virgins in volcanos!
                And that's good enough for me!
 
                               CHRISTIAN:
 
We will worship with the Fundies      There are those who worship Satan
With their itchy hair-shirt undies    And are just anticipatin'
If they don't bring "Mrs. Grundy,"    Armageddon's conflagratin'
Then it's good enough for me!         That ain't good enough for me!
 
It was good for old Jehovah         Let's all listen up to Jesus
He had a son who was a nova!        He says rich folks like old Croesus
Hey there, Mithras! Move on ova'!   Will be damned until Hell freezes
Another resurrection Day!           And that don't sound good to me!
 
Jerry Falwell thinks he's sav-ed        Oh we'll all be Fundamental
In a lamb's blood he's been lav-ed      And be Holy Testamental
And HE thinks that I'M deprav-ed        And never Trancendental
But that's good enough for me!          And that's good enough for me!
 
That Bob Larson shrieks and hollers    We will finally pray to Jesus
Fighting demons in his callers         From our sins we hope he frees us
Save his program: SEND YOUR DOLLARS!   Eternal life he guarantees us
And that's good enough for me!         And that's good enough for me!
 
Tho J.C.'s into fish, too,            Anytime that I start hearin'
He's an avatar of Vishnu              "Jesus loves you" I start leerin'
So he is welcome here, too,           Maybe so, but not like Brian *
And that's good enough for me!        Which is good enough for me!

                                                                            2321

 
Brother Jerry is a cretin             Brother Oral's in his tower,
But with all the cash he's gettin'    Trusting in the Lord's power
Lotsa folks'll be forgettin           Getting richer by the hour,
It's the "Land of the Free!"          Now he's got the ransom fee!
 
Brother Robert's church is Crystal     Brother Earnest is a healer
But all the Bible that he's missed'll  And not QUITE a wheeler-dealer --
Make you "hotter than a pistol"        More a jumper and a squealer
But he's good enough for me!           So he's good enough for me!
 
Brother Jim and Sister Tammy       Then there's good ol' Brother Billy
Had a show that was a whammy       Bringing souls in willy-nilly.
But now they are in Miami          All his trips are kinda silly,
Tryin' t'get back on TV!           But he's good enough for me!
 
Whether Low Church or it's High Church  And the Romans said of Jesus
Or it's Pie-Up-In-The-Sky Church        "Lets kill him, he don't please us"
Come on down and visit my Church        "But the Atheists will tease us"
'Cause it's good enough for me!         And thats good enough for me
 
You could join Jehovah's Witness             And let's not forget Pelagius
Running door to door for fitness             Though some call him outrageous
Well if you've been blessed with quickness,  He is pious and courageous
Then thats good enough for me                And he's good enough for me!
 
                         CLASSICAL PAGANISM:
 
We will go to worship Zeus           You can dance and wave the thyrsos
Though his morals are quite loose    And sing lots of rowdy verses
He gave Leda quite a goose           Till the neighbors holler curses,
And he's good enough for me!         And that's good enough for me!
 
We will pray to Father Zeus           We will sing for great Diana
In his temple we'll hang loose        Who will teach of love and honor
Eating roast beef au jus,             But you really gotta wanna!
And that's good enough for me!        'Cause she's tough enough for me!
 
Shall we sing a verse for Venus,   We went off to worship Venus
Of the Gods she is the meanest,    By the Gods! You should have seen us!
Cause she bit me on my...elbow!    Now the Clinic has to screen us...
And it's good enough for me!       But that's good enough for me!
 
We will venerate old Bacchus               It was good enough for Sappho
Drinking beer and eating tacos             With her lady on her lap-o
Til you've tried it please don't knock us  She put Lesbos on the map-o
'Cause it's good enough for me!            With her pagan poetry!
 
Let us raise a toast to Bacchus,       When we worship Bacchus
We will raise a royal ruckus,          The ethanol will sock us
Then we'll lay us down and f**k us     We'll all get good and raucous
That's good enough for me!             And that's good enough for me!
 
Diana is a little spikey           We'll sing praises to Apollo;
And she is a little dyke-ey        Where the Sun God leads we'll follow
You don't have to be a Psych-e     ('Though his head's a little hollow)
To know that's right for me!       He's good enough for me!

                                                                            2322

We will worship with Poseidon         Don't neglect that shrine of Zeus'
We will meet him when the tide's in   Tho he's lost his vital juices
All the maidens he will ride in       The old boy still has his uses
Then he'll give 'em all to me!        And he's good enough for me!
 
All the hunters start convergin'      We will all bow to Hephaestus
When Diana is emergin'                As a blacksmith he will test us
It's too bad she's still a virgin     'Cause his balls are pure asbestos
But there's still hope left for me!   So he's good enough for me!

And what about this Bacchus,          There is room enough in Hades
Who lives just to raise a ruckus?     For lots of criminals and shadies
Loosens women so they'll f**k us,     And disreputable ladies,
Well, that's good enough for me!      And they're good enough for me!
 
We will all see Aphrodite             And to help things get real racous
Though she's pretty wild and flighty  The priests of Pan and Bacchus
She will meet us in her nightie       Will hold a f***ing contest!
And she's good enough for me!         And that's all right with me!
 
Oh we will go and worship Pan,
'cause he just don't give a damn!
Grab a woman or a man,
And that's good enough for me!
 
Was a time, so I've heard tell, a       We all worshipped Dionysus
Fine and promising young fella          'Till we ran into a crisis:
Gave his all to serve Cybele            The bar had raised its prices;
But that's damn well not for me!        That's not good enough for me!
 
We'll sing praises to Apollo            There's that lusty old Priapus
Where the Sun-God leads, I'll follow    He's just itching to unwrap us.
From Ionia to Gaul-o                    (He'd do more to us than tap us
And that's good enough for me!          And that's good enough for me!)
 
We will have a mighty Party          Pan's pipes got plugged last summer
In the honor of Astarte              And it really was a bummer
Grab your chiton - don't be tardy    Finally had to call a plumber!
'Cause she's good enough for me!     But he's good enough for me!
 
In his dancing Pan will lead them       Now Danae was sweet as flowers,
When his pipes call we will heed them   She was into golden showers;
In truth tho, he don't need them        And that showed her Zeus' power
He's more than enough for me!           And that's good enough for me!
 
It was good enough for Venus           We will sing our staves to Venus
She'd have sighed if she'd of seen us  We will sing our staves to Venus
Letting morals come between us         Tho I think this rhyme is henious
And she's good enough for me!          But it's good enough for me!
 
There's one thing that I do know      Let us dance with Dionysus
Zeus' favorite is Juno                And get drunk on wine and spices
She's the best at doing...you know!   The Christians call them "vices"
And that's good enough for me!        But they're good enough for me!
 
It was good enough for Cupid       We will venerate old Hermes
It was good enough for Cupid       With his staff entwined with wormies
His wings look kind of stupid      Warding off the nasty germies
But that's good enough for me!     And that's good enough for me!
 

                                                                            2323

Let's all drink to Dionysus        We will all bow down to Venus
Wine and women beyond prices!      As we dance upon Mt. Zenos
He made a Maenad out of my Sis!    We will worship with our....voice
And that's good enough for me!     And that's good enough for me!
 
There are those who, when they've got e-
Normous problems that are knotty
They just take them to Hecate           We all worship Aphrodite,
And that's good enough for me!          And Her sister bold Astarte,
                                        They both throw a lovely party,
In the church of Aphrodite              And that's just fine with me!
She's a mighty righteous sightie,
The Priestess wears a see through nightie
And she's good enough for me
 
                           CONFUCIANISM
 
Let us read works of Confucius         We used to study old Confucius
As we walk thru Massachusetts          As we sat there on our tushes
In white robes that freeze our tushes  We're learning but don't push us
But it's good enough for me!           And thats good enough for me
 
                                CTHULHU:
 
We will worship mighty Cthulhu        We will worship Great Cthulhu,
H. P. Lovecraft's big old hoodoo      We will worship Great Cthulhu,
(1930's fiction voodoo....)           And we'll feed him Mr. Sulu
But that's good enough for me!        'Cause that's good enough for me!
 
Let us sing to Lord Cthuhlu           We will sacrifice to Yuggoth
Don't let Lovecraft try to fool you   We will sacrifice to Yuggoth
Or the Elder Gods WILL rule you       Burn a candle for Yog-Soggoth
And that's good enough for me!        And the Goat With a Thousand Young
 
Of the Old Ones, none is vaster      Well it's good enough for   *
Even Cthulhu's not his master        He's a mighty kinky master
I refer to the unspeakable   *       When you pray he goes much faster
and that's good enough for me!       And that's good enough for me!
 
And for those who follow Cthulhu     Let's go worship Great Cthulhu,
We have really got a lulu:           And run naked like a Zulu,
Drop a bomb on Honolulu!             You and me and Mr. Sulu,
'Cause that's good enough for you!   And that's good enough for me!
 
                * - well, do YOU want to say it?
 
                           DISCORDIANISM:
 
Let us sing to old Discordia            Of Great Murphy much is spoken
Cause it's sure she's never bored ya    For his Law shall not be broken
And if she's good enough for ya         It's not pretty when he's woken
Then she's good enough for me!          Things go wrong for you and me!
 
If your rising sign is Aries         If your god of choice is Squat
You'll be taken by the Fairies       Well then trendy, man, you're not!
Meet the Buddah in Benares           But you'll get a parking spot!
where he'll hit you with a pie!      And that's good enough for me!

                                                                            2324

We will sing a verse for Eris           Let us do our thing for Eris
(Golden apples for the fairest!)        Goddess of the discord there is
Though she sometimes likes to scare us  Apple's golden, it's not ferrous
But she's good enough for me!           And that's good enough for me!
 
             Let us praise the Holy Fool
             For he's breaking all the rules
             Holds you up to ridicule,
             And that's good enough for me!
 
                        (THE ALMIGHTY) DOLLAR
 
Oh, the dollar is our Saviour     There are those who scream and holler
If we spend Her or we save Her    And get hot under the collar
She controls all our behaviour    For their god, Almighty Dollar,
There's not enough for me!        Who is good enough for me!
 
             Call Him God, or call him Allah
             The priest will take your dollah
             Easy living from -your- follah-
             -wers, but sorry, -not- from me!
 
                                DRUIDS:
 
We will worship like the Druids,     In Pwyll's hall you will be welcome
Drinking strange fermented fluids,   But he's not at home too often
Running naked through the woo-ids,   Spends all his time in Annwyfn
Coz that's good enough for me!       And that's good enough for me!
 
             I'll go get my golden sickle
             And I'll wear it where it tickles
             It ain't used for cuttin' pickles!
             And it's good enough for me!
 
                            EGYPTIAN:
 
Let us sing the praise of Horus      When we all bowed down to Nuit
As our fathers did before us         There was really nothin' to it
We're the New Egyptian Chorus        (Alex Sanders made me do it...)
And we sing in harmony!              But that's good enough for me!
 
We will venerate Bubastis            We will pray with those Egyptians
We will venerate Bubastis            Build pyramids to put our crypts in
If you want in, then just ast us!    Cover subways with inscriptions,
'cause that's good enough for me!    which is good enough for me.....!
 
Let us all now worship Ra              We will all do praise to Horus
And take care of our Ka                In an old Egyptian chorus
We'll all sit round and go "Ah-h-h!"   If there's something in it for us
Which is good enough for me!           Then it's good enough for me!
 
Here's an invitation for us            We will venerate Bubastis
All to go and worship Horus            Cause my cat walked up and ast us
Doff your clothes and join the chorus  (Now the cat box is DISASTROUS!)
And that's good enough for me!         But it's good enough for me!

                                                                            2325

                FICTIONAL GODS, DEMONS AMD HEROES:
 
Here's to those who copy Conan     We will sing of Foul the Render,
Here's to those who copy Conan     Who's got Drool Rockworm on a bender
They're just Followers of Onan     In his cave in Kiril Threndor--
And that's good enough for me!     They're both too much for me!
 
There are followers of Conan.        Of Lord Shardik you must beware;
And you'll never hear 'em groanin'   To please him you must swear;
Followed Crom up to his throne(in)   'Cause enraged he's a real Bear,
And it's good enough for me!         And that's good enough for me!
 
Azahoth is in his Chaos              We will sing of Iluvatur,
Azahoth is in his Chaos              Who sent the Valar 'cross the water
Now if only he don't sway us         To lead Morgoth to the slaughter
That is good enough for me!          And that's just fine with me!
 
We will worship Holy Ford          We will sing the Jug of Issek,
Beta, Delta, Gamma, Lord           And of Fafhrd his chief mystic,
But the Alphas might get bored     Though to thieving Mouser will stick,
A Brave New World for you and me!  And that's good enough for me!
 
Let us note the might of Ils          We'll invoke the blessed Camber
With a thousand or more quills        And the Unicorn of Amber
By the light that from him spills     And the wizard Deliamber
He is good enough for me!             They're good enough for me!
 
The late return of the Prophet Zarquon  It was good enough for Cthulhu
Caused his followers to hearken         Who'd eat me and who'd eat you, too;
As the Universe went dark on            If it's good enough for Cthulhu
All of you and me!                      Then it's good enough for me
 
                               HINDU:
 
There are some that call it folly       We will go to worship Kali
When we worship Mother Kali.            She will help us in our folly
She may not be very jolly               She'd be quite an armful, golly!
But she's good enough for me!           And she's good enough for me!
 
As the goddess Kali dances            I will wait till four-armed Kali
With her worshippers in trances       Drags me thru that lonesome valley
You can learn some Hindu stances      She's disgusting act-u-all-y
And that's good enough for me!        But She's good enough for me!
 
                               ISLAMIC:
 
We will all bow down to Allah          Warriors for Allah
For he gave his loyal follow           Are sure to have a gala
Ers the mighty petro-dollah            Time in old Valhalla
And that's good enough for me!         And that's good enough for me!
 

                                                                            2326

                                JEWISH:
 
If you think that you'll be sav-ed      Some guys have a circumcision
If you think that you'll be sav-ed      On account of their religion,
If you follow Mogen David               An embarrassing incision
Then that's good enough for me!         Cut just ENOUGH from me!
 
Let us worship old Jehovah              Let us celebrate Jehovah
All you other gods move ovah            Who created us "ab ova"
Cause the one God's takin' over         He'll be on tonight on "Nova"
And it's good enough for me!            'cause he's good enough for me!

                              KAHBAHLA:
 
We will read from the Kabahlah          We will read from the Cabala.
We will read from the Kabahlah          Quote the Tree of Life mandala
It won't get us to Valhalla             It won't get you in Valhalla,
But it's good enough for me!            Yet it's good enough for me!
 
                               KRISHNA:
 
We will all sing Hare Krishna        Hare Krishna gets a laugh on
We will all sing Hare Krishna        When he sees me dressed in saffron
It's not mentioned in the Mishna     With my hair that's only half on
But it's good enough for me!         But that's good enough for me!
 
             I was singing Hari Rama
             With my friend the Dalai Lama
             'Til they dumped us in the slammer
             But that's good enough for me!
 
                        MIDDLE EASTERN PAGAN:
 
I'll sing some songs to Lilith,         We will have a mighty orgy
Not so young, and not so girlish,       in the honour of Astarte
and She's always PMS-ish,               it'll be a mighty party
but She's good enough for me!           and it's good enough for me!
 
Lilith wears a lacy nightie             We will sing to Lady Isis
And She is a little flighty             She'll stand by us in a crisis
She will get you all excite-y           And She hasn't raised Her prices
She's wet-dream enough for me!          And She's good enough for me!
 
We will all bow down to Dagon           We will all bow down to Enlil
We will all bow down to Dagon           We will all bow down to Enlil
He still votes for Ronald Reagan        Pass your Cup and get a refill!
And that's good enough for me!          With bold Gilgamesh the Brave!
 
Let us worship sweet Eninni         Oh the ancient goddess Nerthus
Let us worship sweet Eninni         From herself the Earth did birth us
In a skimpy string bikini           And I wonder: are we worth us?
And that's good enough for me!      But she's good enough for me!
 
We will go to worship Lillith          Well Dimuzi's on vacation
Grab your cup, step up and fill it     He'll be back when spring awakens
Tho 'ware she don't make you spill it! There will be such recreation
And that's good enough for me!         There will be enough for me!

                                                                            2327

Oh the Phillistines abound
Oh the Phillistines abound
They had the biggest Baals around
And that's good enough for me!
 
                               MITHRAISM:
 
We will sing a song of Mithras        We will all be saved by Mithras
Let us sing a song of Mithras         We will all be saved by Mithras
But there is no rhyme for Mithras!    Slay the Bull and play the zithras
Still he's good enough for me!        On that Resurrection Day!

                                MOONIES
 
             We will worship Sun Myung Moonie
             Though we know he is a goonie
             All our money he'll have soonly
             And that's good enough for me!
 
                              NEW AGE:
 
Oh, our Spirits will awaken             Well I'm tired of Ronald Reagan,
Oh, our Spirits will awaken             He's too square to be a pagan,
Watch the Universe a-quakin'            Let's all vote for Carl Sagan!
Which is Gurdijeff to me!               He's good enough for me!
 
Timmy Leary we will sing to            I'll arise at early mornin'
And the things that he was into        When the Sun gives me the warnin'
(Well, at least it wasn't Shinto)      That the Solar Age is dawnin'
And that's good enough for me!         And that's good enough for me!
 
In the sky I hear a hummin'              Just like Carlos Castenada
It's the UFO's a-comin'                  Just like Carlos Castenada
That's not banjos that they're strummin  It'll get you sooner or later
But it's good enough for me!             And that's good enough for me!
 
                          NEW WORLD PAGAN:
 
Thanks to great Quetzacoatl         Some folks pray to the Great Spirit
And his sacred axolotl              Most folks just cannot get near it
And his gift of chocolatl           So they hate it and they fear it
And please pass some down to me!    But it's good enough for me!
 
Praise to Popacatapetl              Some folks worship the Kachinas
Just a tiny cigarette'll            Some folks worship the Kachinas
Put him in terrific fettle          They look like "deus ex machinas"
So he's good enough for me!         But they're good enough for me!
 
Now watch out for the Maya's,     Montezuma liked to start out
They might really try to fry ya,  Rites by carrying a part out
Sacrifice people, not papaya's,   That would really tear your heart out,
Just as long as its not me!       But it's good enough for me!
 
Quetzacoatl's flyin'                  And when old Quetzacoatl
With the Toltec and the Mayan         Found a virgin he could throttle
And the mushrooms he's been buyin'    And put her heart into a bottle
Are good enough for me!               It was good enough for me.
 

                                                                            2328

We will worship Xochipilli          We will worship Xipe-Totec
Though it might be a bit silly      Tho it is a little lo-tek *
Running naked makes me chilly       It is not a bit ero-tek (erotic)
But it's good enough for me!        But it's good enough for me!
 
                                            * "low - tech(nology)
 
Oh, there's none like Huizlipochtli   The Kachinas of the Hopi
For destroyin' people tot'ly          Dance about and some act dopey
Best to worship -him- remotely!       They don't leave you feelin' mopey
But he's good enough for me!          So they're good enough for me!
 
I have gotten in the way-o
Walkin' with the Monster Slayer
He is worthy of a prayer
And he's good enough for me!
 
                              SCIENTOLOGY
 
L. Ron Hubbard liked precision           In matters Dianetic
And he founded a religion                You need not get frenetic
That has caught a lot of pigeons         Make your Engrams copacetic
And it's good enough for me!             And that's good enough for me!
 
                                SHINTO:
 
There are some who practice Shinto     I don't really go for Shinto
There are some who practice Shinto     It's just something I'm not into
There's no telling what WE'RE into!    Tho I guess I could begin to
but that's good enough for me!         'Cause it's good enough for me!
 
             In Japan they thought it neato
             When they worshipped Hirohito
             But that didn't sit with SEATO
             So it never more will be!
 
                              THELEMA:
 
Uncle Crowley was a dreamer      When the clouds they are a'rumbling
At the Abbey of Thelemer         And the thunder is a'grumbling
But his magic is a screamer,     Then it's Crowley that you're mumbling
So it's good enough for me!      And it's good enough for me!
 
There are those who follow Crowley     Let us call an Elemental
Tho the stuff that he held holy        For a temporary rental
Turn your your brain to guacamole      Just as long as it is gentle
But he's good enough for me!           It is good enough for me!
 
It was good enough for Crowley
With his sacraments unholy
Who smoked pot and ate some moly
And it's good enough for me!
 
                             VOODOO:
 
There are people into voodoo           There are people into Voodoo
Africa has raised a hoodoo             There are people into Voodoo
Just one little doll will do you       I know I do, I hope you do!
And it's good enough for me!           And it's good enough for me!
 

                                                                            2329

             If you're really into dancing
             And you wanna try some trancing
             Then the Voodoo gods are prancing
             And that's good enough for me!
 
                      WICCA AND GENERAL NEO-PAGAN:
 
Well, she raised an awful flurry      When old Gerald got it goin'
When she made the scholars worry      When old Gerald got it goin'
Thank the Gods for Margaret Murray!   All that hidin' turned to showin'
She is good enough for me!            And that's good enough for me!
 
It was good enough for Granny           It's not good enough for Reagan
She could throw a double-whammy         It's not good enough for Reagan
That would knock you on your fanny      He's too square to be a Pagan!
And she's good enough for me!           And that's good enough for me!
 
With the aid of my athame             Meeting at the Witching Hour
I can throw a "double-whammy"         By the Bud, and Branch and Flower
(And can slice and dice salami!)      Folks are raising up the Power
So it's good enough for me!           And that's where I want to be!
 
There will be a lot of lovin'       We will worship with the witches
When we're meetin in our Coven      'Cause we're rowdy sons-of-bitches
Quit yer pushin and yer shovin'     And they scratch us where it itches
So there's room enough for me!      And that's good enough for me!
 
Well the Christians all are humming     We will gather at our saunas
Cause they say their God is coming,     When the spirit comes upon us
Our God came three times this evening   To perform the Rites of Faunus
And that's good enough for me!          And that's good enough for me!
 
             Some folks worship all of Nature
             Tho they love to taunt and bait-cher
             They're just funnin', they don't hate-cher
             And they're good enough for me!
 
                          ZARATHUSTRIAN:
 
We will pray to Zarathustra        It could be that you're a Parsi
And we'll pray just like we usta   It could be that you're a Parsi
I'm a Zarathustra boosta!          Don't need a ticket; you get in free
And that's good enough for me!     And that's good enough for me!
 
I pray to Ahura-Mazda                  I can't rhyme Ahura Mazda,
He's one god who sure won't pause ta   I'll praise the man who tries ta
Pound some heads when given cause ta   Then I'll wait for Barak Raz ta
Which is good enough for me!           And that's good enough for me!
 
              UNCLASSIFIABLE VERSES AND UNKNOWN GHODS:
 
We will go down to the temple     There are those who worship no gods
Sit on mats woven of hemp-le      For they think that there are low odds
Try to set a good "exemple"       That the god-seers aren't drunk sods
And that's good enough for me!    But they're good enough for me!
 
Let us watch Ka-ka-pa-ull        Where's the gong gone? I can't find it
Frolic in her swimming pool      I think Northwoods is behind it!
Subjecting chaos to her rule     For they've always been cymbal-minded
And that's all right with me!    And they're good enough for me!

                                                                            2330

 
They revered ancient ENIAC            Some folks pray to the Orishas
And sacrificed to UNIVAC              Tho their humor can be vishas
Now we sing our chants on VAX pack    When they grant your stupid wishas
And that's good enough for me!        But they're good enough for me!

When you worship Rusto             There are those who worship science
Treat your friends with lust-o     And some would send 'em to the lions
Pursue your faith with gusto!      Without 'em we'd have no appliance
And that's good enough for me!     So they're good enough for me
 
                 We will all bow down to Gozer
                 Priestess did it with that Joser
                 Cross the streams, and there she goes, sir
                 And that's good enough for me!
 
We will worship Christian Jesus       Drink to FUFLUNS he's just fine
And do just like John Paul pleases    The Etruscan god of wine
That we will... when Hades freezes!   This verse doesn't really rhyme
And that's good enough for me!        But it's good enough for me!
 
I have got a strange religion         John, Paul, George and Ringo
I will worship Walter Pidgeon         We will worship playing Bingo
Is he sacred? Just a smidgen!         We will listen to them sing-o
But it's good enough for me!          And that's good enough for me!

                    THE OBLIGATORY LAST VERSE
 
                  It's the opera written for us!
                  We will all join in the chorus!
                  It's the opera about Boris,
                  Which is Godunov for me!

 
    ----------------------------------------------------------------

  ------------------------------------------------------------------
 
  I suppose that this last song has turned you into a newt by now.
  You may not realize that it happened, 'cause that's just how that
  sort of thing seems to work. You need to put a carrot on your nose
  and find a duck, and weigh it. Then you'll be OK again.
                      *
 
                                                                            2331

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            THE HIGH HOLIDAY SONG
                             -Melusine
       (Tune "The Serving-Girl's Holiday")

        I've waited longing for today
        Spin the bobbin and spool away!
        In joy and bliss I'm off to play
        Upon this high holiday!

CHORUS: And spin the bobbin and spool away!
        Oh joy that it's a holiday!

        This night of (name) now we greet
        Hail my friends, and merry meet!
        Strike the harp; the drum we'll beat
        Upon this high holiday!

        The wine and cakes we've bought and made
        Found a spot in a moon-lit glade
        Our love and trust will never fade
        Especially on this holiday!

        In forst glade we've built a fire
        Symbol of our heart's desire
        Within Her Love we'll never tire
        Wit thee well this holiday!

        Cast the Circle, we're within
        Let the Spiral Dance begin!
        Invite the Lord and Lady in
        Upon this high holiday!

        Dancing, spinning to the tune
        The Piper plays beneath the moon
        We chant as one the Witches' Rune
        Upon this high holiday!

                      *

                                                                            2332

    sacred-texts |  Web | Powered by Sponsored Links:
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          By: Lucie
          Re: Labelling Wiccans
                  Hello. I'm the academic that Khaled mentioned. sigh... I've
          read the
          thread on definitions and I can see the trouble you have gotten into:
          prescriptive definition versus descriptive definition. Let me explain:
          I am currently working in the Dept of Religious Studies of the Univer-
          sity of Ottawa as a graduate student studying contemporary religious
          movements in Canada, especially women centered or women defined. This,
          by definition,includes Wicca/Witchcraft/Neo-Witchcraft/Neo-Pagan-
          ism/Women's Spirituality/Women's Urban(Neo) Shamanism...etc... I'm not
          the only one there involved in this research (we have an actual
          "Centre for Research in Women and Religion"). We also have a number of
          women (and one man) researching collateral aspects of the above
          mentioned religious phenomena. We have had to come to some working
          definitions so that we can talk to each other and to other religion-
          ists.

                  Personally, I have also had to come up with some minimal
          definition of Wicca/Witchcraft that I can use as a representative of
          said phenomena (yes, I am using the plural form) when I am asked to
          present/explain/ explicate said phenomena to forums such as the
          Canadian Council of Churches or the Canadian Association for Pastoral
          Education (CAPE). It is as a result of this need, that I have devel-
          oped a minimal inclusive descriptive definition that can be used to
          differentiate Wicca/Witchcraft from other religious phenomena.

                  What is a minimal inclusive descriptive definition you ask?
          Ok. Minimal = smallest number of characteristics Inclusive = includes
          rather than excludes Descriptive = what is actually there rather than
          what should be there (prescriptive) Definition = what can be used to
          define, ie. to draw a line around, to know relative to what is left
          undefined/unknown

                  I'm using a technique common in Anthropology: componential
          analysis, ie. the identification of discreet analytical features
          (components) that can be seen as occuring or not. A set of these which
          minimally defines something is seen as its descriptive paradigm. A
          descriptive paradigm is unique in that it can only be used to define
          the phenomenon it describes and no other. Ok? Just so you know what
          kind of language I'm using.

                  Yes, I consider myself 'Wiccan'. No, I am not a member/init-
          iate/follower of any specific 'tradition'. I'm too much of an anar-
          chist at heart for that, and anyways, how can I swear secrecy if my
          only stock in trade as an anthropologist is the knowledge I have
          gained by
          experience? Sort of defeats the purpose, doesn't it?

                  Ok. So here goes....Relative to any other faith system,Wic-
          ca/Witchcraft (I won't seperate them yet) can be minimaly defined as
          consisting of these five necessary components:
          1) faith system is nature based
          2) divinity is conceived as inherent
          3) divinity is apprehended as gendered and as minimaly female
          4) the locus of decision is the individual
          5) the locus of action is the individual in the present

                                                                            2333

                  What does this mean? Remember, this is to distinguish this
          faith group relative to any other type of faith group. It does NOT
          include variations, only COMMONALITIES.
          1) nature based: as far as I can tell, all forms of Wicca/Witchcraft
          (WW for short?) are based on humans being part of and in nature rather
          than apart from.  Also, seasonality and elements (air, earth, water,
          fire) are central to the human apprehension and interaction with
          nature.

          2) divinity is inherent: divinity has manifested in all that is, all
          that is is an aspect of divinity, we are all manifestations of divin-
          ity.....

          3) divinity gendered and female: divinity in one of its most apprehen-
          dable forms knows itself in the specificity of gender and that gender
          is at least female "The Goddess". All groups, whether they acknowledge
          the God or not,know divinity in its female form.

          4) locus of decision: morality is a personal, individual thing and
          responsibility for choices is also a personal, individual thing. No
          one can (successfully) impose a set morality on any one else. Ost-
          racism seems to be the only -effective- means of moral cohersion used
          by adherents to this faith. Its the other side of "Do what thou wilt,
          An it harm none" and the Law of Karma. If a person acts contrary to
          the community norm, this person will be shunned, ostracized, severely
          criticized, and may as a result,leave the community. No matter the
          behaviour which the community wishes to refuse to accept, the in-
          dividual will not be 'punished' or told that they may not continue to
          behave in their chosen way. Again, even community norms (and community
          may be read as 'tradition') cannot be imposed or dictated. Even in
          oath bound traditions, oaths are taken freely and as freely adhered to
          or broken.

          5) locus of action: nothing is differed to the 'ever after', nor is
          the past
          fully responsible for what occurs in the present. This is it, this is
          all there is for anyone, make the most of it. Again, no predestin-
          ation, no fatalism, no 'heaven' or 'hell', this is not a prelude.

                  Secondly, no congregation, no group, no church, no polity has
          any more importance and certainly far less immediacy than the in-
          dividual as the believer and the definer of what is believe. Faith is
          lived within the individual, as an individual.

                  Ok. Remember, this describes ONLY what all forms of WW share,
          NOT what deferentiates them from each other or what is defined within
          a tradition as what constitutes the whole of THEIR tradition. It is a
          minimal, inclusive, descriptive definition..... (part 2 follows)

                                                                            2334

                  Whew....So what use is this type of definition? It allows me
          to compare WW to other faiths such as Christianity, Shinto, Islam,
          etc. It allows me to talk about beliefs and practices without getting
          mired in the specificity of traditions. It also allows me to speak of
          Gardenarians and Dianics in the same breath. They have more in common
          relative to other faiths than they have different relative to each
          other...

                  I was asked what defined WW relative to other Pagans and to
          nature based faiths such as Shinto. It took some thinking but I think
          I've been able to do it:
          WW is
          1) focused on the human (rather than nature or divinity)
          2) divinity always takes a human form (at least)
          3) WW works according to principles (fundamental underlying realities
           which inform behaviour)
          4) WW is law driven (there is a 'right' or 'proper' way...) 5) bel
            ievers need to rationalize and to make scientific their faith (just
            think of tables or correspondences and our explanations of 'why it
           works')

                  I was also asked what distinction I made between Pagan, Wicca
          and Witchcraft. I do make a difference.

           Pagan: from paganus (latin) for of the country side as opposed to
          "civitas" of the city

          Neo-Pagan: post 196o's revival of country cum nature based spiritual-
          ity -seen in opposition to Christian/Mainstream church -logical
          spiritual outcome of the 'back to the land' and 'experiential
          experimentation/mystical quest' of this same era

          Witchcraft (revival): British phenomenon dating from the 1950's. Wicca
          is used in Gardenarian texts but not used as a lable of the faith
          group or practice. Wiccan NOT used.

          Wicca/Wiccan: preferred terms adopted by many North American developed
          Traditions of WW to differentiate themselves from British Traditions
          (Gardenarian, Alexandrian)

          Witch/Dianic: terms of self definition used by many North American
          women to acknowledge their mythopoethic/political reclaiming of woman
          centered / woman defined spirituality. Often expressed as: Women were
          burned as witches in the Middle Ages, well, I'm a witch and you're NOT
          going to burn me! May or may not express the adherence to a specific
          tradition (Reclaiming, Dianic (Z. Budapest), etc) but is always an
          indicator of woman centered / woman defined experience and self
          definition.

          Neo-Witchcraft: all forms of contemporary Anglo (ie of English lan-
          guage,not an ethnic or nationalistic lable) witchcraft to distinguish
          from Ancient, Middle Eastern, Midieval, or non-European forms

          Wicca versus Witchcraft: as it seems to be used by most people today.
          Wicca is a type of religion and witchcraft is a technology (ie spell
          crafting,craft of the wise, nature magic....)

                                                                            2335

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          By: Randronoth
          Re: JudeoPagans 1
                                            ***

          Iyyar: A Menopause Ritual
          Penina Adelman

          A time to keep and a time to cast away

          This month's ritual has been designed with an awareness of our moth-
          ers, grandmother, and great-grandmothers who were earlier inhibited---
          even in the community of Jewish women--from marking the cessation of
          menstruation, of derech nashim (the way of younger women as in Genesis
          31:35) and the release from the physical tasks of childbearing and
          childrearing. Now wholly freed, our female ancestors would have been
          ready "to give birth" to their personal creativity, to dip into
          Miriam's Well without the distractions and responsibilities of family.

          We hope to convey a positive tenor to this life cycle event which has
          been feared and misunderstood by so many men and women in the past.
          Once a woman has reached the age beyond which pregnancy ceases, her
          gender identity is often blurred by society. She is in a transitional
          state, experienced by those interacting with her as being full of
          power and danger. During the tumulous fourteenth century when the
          Black Death struck in Europe,those women who managed to survive the
          disease and live to old age were thought to be witches.

          In interviewing post-menopausal woman to arrive at an appropriate
          ritual marking their "change of life", I found unanimous reactions.
          All indicated they would forgo any ritual ceremony that emphasized
          menopause, fearing a societal backlash which might discriminate
          against them as they advanced in age. Most said they did not feel very
          different physically after menopause. The aging process itself was
          their emphasis; the gradual body changes. These were linked not only
          to menopause, but to the entire process of aging. Whether these same
          feelings and attitudes will persist when contemporary young women
          reach their menopause is now being speculated.

          Some women may choose to mark the end of menopause with a "mature age
          bat mitzvah" if they have never had one as an adolescent. Setting a
          goal such as learning to read and speak Hebrew, to read Torah, to lead
          a prayer service, teaching a Jewish text within the forum of a bat
          mitzvah, at an age well beyond 12 or 13, is the way many older women
          are choosing to reenter the tradition after years of alienation from,
          or passive appreciation of, Jewish ritual. Others may wish to invite
          friends who experience menopause already or are presently undergoing
          it. My own mother has said that she could not imagine participating in
          a menopause ritual, but would have liked to get together with her
          friends to share experiences of those important years of change.

          Hithbagut
          Bring: The book of Ruth (several copies); a group for the mithbogeret.
          (As preparation, read the Book of Ruth.) Setting: Home of the mith-
          bogeret, the menopausal or post-menopausal woman, here named Tamar. We
          are in a sitting room. Have pictures of the woman as a baby, young
          girl, young woman, bride, mother, grandmother. Flowers and greens of
          the season decorate the room.  Attending are all the female relatives
          of the mithbogeret who can be present--sisters, daughters, mother,
          aunts--as well as her good friends, including members of the Rosh
          Hodesh group.

                                                                            2336

          Themes of Iyyar
          Keeper: Iyyar is a transitional month which falls between two major
          holidays--Pesach, in the month of Nisan, and Shavuot, in Sivan. From
          the second night of Pesach, we count forty-nine days (seven weeks)
          until Shavuot, the Feast of Weeks. This period is called the Omer.
          When the Temple still stood in Jerusalem, each family would count a
          sheaf offering of grain to bring to the Temple on the pilgrimage
          festival of Shavuot. The purpose of this may have been partly a way of
          blessing the Spring harvest which would also be celebrated on Shavuot.
                   In the act of counting, the Rabbis saw an opportunity to keep
          track of inner harvest of spiritual qualities. Every week of the Omer
          was to emphasize a particular attribute of God. Each day of the week
          then represented a different permutation of the divine attributes.
                   In the context of this Rosh Hodesh Iyyar marking Tamar's
          hithbagrut, one may think of the counting of years and deeds and
          events which make up a woman's life. given are seven distinct stages
          of life corresponding to the seven weeks of Omer: conception, pregnan-
          cy, birth, childhood, womanhood, motherhood, and maturity.
                   In the seven-week counting of the Omer, we find the sugges-
          tion of seven ritual activities which may be performed during the Rosh
          Hodesh celebration for any given month. We take as our impetus the
          Rabbis' notion of seven divine attributes to be explored and emulated
          for the purpose of healing the ills of the universe. We have desig-
          nated these activities:
          meditation, ritual immersion, (mikveh), singing, prayer, storytelling
          (midrash), text study (talmud torah). eating and drinking.

          Omer as Period of Mourning
          Keeper of Iyyar: The period of the Omer which includes the entire
          month of
          Iyyar is considered by observant Jews to be a time of mourning.
          Wedding
          ceremonies, hair cutting, and playing music are prohibited. The
          reasons for this are unclear, ranging from a plague said to have
          killed the disciples of Rabbi Akiba in the early centuries of the
          Common Era, to the influence of a Roman superstition which held that
          during this time of year, the souls of the dead wander into the land
          of the living. We do not view menopause as a time to mourn the "end of
          fertility", as have many in the past. Our purpose in coming together
          today is, rather, to understand and recognize the meaning of menopause
          for women who have experienced it or will soon enter its phases. Today
          we have an opportunity to think of new ways for women to mark this
          time in future years.

          Sign of Iyyar
               Keeper of Iyyar: The astrological sign of the month is the Bull,
          Shor. Nisan is the month during which seeds are planted. The bull
          ploughs the earth, bending its broad neck to the ground, dragging a
          heavy load. The bull tends the change from the new Spring growth of
          Nisan to the first Spring harvest of Sivan. The rhythms of the earth
          reverberate throughtout the strong body of the bull.

          Kavannah
               Keeper of Iyyar: In some cultures, once a woman has passed the
          age of childbearing, she is known as the "Wise Woman" of the com-
          munity. In her reside the knowledge and values of her people which she
          transmits to the young. Hers is the status of a venerated elder. This
          contrasts sharply with the devalued status of the aging female in our
          own culture. Today we intend to question this and to learn about the
          experience all have had during menopause in order to instill new and

                                                                            2337

          positive expectations in our children and grandchildren. One of the
          major misconceptions we need to address has to do with sex and the
          older woman. In Judaism, sex has never been linked only to procrea-
          tion. On the contrary, in addition to procreation, sex exists for the
          sake of pleasure, wellbeing, and harmony in a marriage. Therefore,
          when a woman has passed the age of childbearing and even earlier, she
          is encouraged by Jewish law to enjoy sex with her partner. Are there
          any other kavannot? Each woman voices her own intention for the
          ritual.

          Woman: To mark the passing of physical fertility and to rededicate
          ourselves to a greater focus on spiritual, intellectual, and artistic
          creativity and fertility.

          Woman: To say good-bye to the womb, rechem, the center of childbear-
          ing.

          Woman: To praise and give thanks for the cycles of life which pulsate
          through our bodies.

          Woman: To say good-bye and good riddance to tampoons and sanitary
          napkins and pads and foams and jellies and diaphragms and pills and
          anything else I've left out--forever!

          Tamar, the Mithbogeret: I would like this to be a ritual of transmit-
          ting wisdom, hokhmah.

          In Greek, the word for "wisdom", sophia, was identified with a female
          figure.  In Hebrew hokhmah is a word of the feminine gender. The
          connection between wisdom of Tekoa and Abel in 11 Samuel 14 and 11
          Samuel 20, respectively, are examples of what seemed to be a conven-
          tion in Isreal at that time--a woman of the community who knew how to
          choose her words wisely and communicate the desired message. She was
          perhaps a female counterpart to the Hebrew prophet, God's instrument
          of communication with the people of Isreal. More examples are found in
          Proverbs 14:1 and in poem recited to the woman of the household on
          Sabbath evening, "A Woman of Valor." One of the last lines speaks of
          her mouth, which "opens with wisdom."

               In fairy tales, the woman with special powers, with the knowledge
          of creation and destruction, is either an evil witch or a good fairy
          godmother.  Both are frequently characterized as older women. In this
          hithbagrut ritual, we teach and lead a discussion based on two stories
          of mother and daughter figures where the mother passes on her life's
          wisdom to her daughter. they are stories of Naomi and Ruth in the
          Bible and Demeter and Persephone from Greek mythology.

          Storytelling
             All should have a copy of he story of Ruth and Naomi, or should
          have read the story in preparation. Tamar, the mithbogeret, then tells
          the Greek myth in her own words.

                                  Demeter and Persephone

          Once there lived a goddess who ruled over the earth. She had power
          over agriculture, causing aboundant growth of cereals and grains. In
          this way she echoed Naomi and Ruth, women of the land. Demeter had one
          lovely daughter, Persephone, as fair as the first flower of Spring.

          One day Persephone wandered far from her mother to pick flowers which

                                                                            2338

          beckoned. Steeped in the fragrance of those blooms, she was startled
          by Hades, the dark god of the Underworld. He seized her and pulled her
          down to his cold, damp kingdom beneath the earth.

          Demeter sank into despair when her beloved daughter did not return.
          She entered into mourning, forgetting to bring new buds into being.
          She grieved for her daughter, even refusing to eat or sleep. Thus, the
          earth was allowed to wither.

          When at last she sought aid from the gods to find her daughter, she
          was told that if Persephone had not eaten food in the Underworld, she
          could return unharmed to this world. Though Persephone had not been
          tempted by food, Hades was able to break her resolve with a single
          ruby seed of a pomegranite. Knowing that if he could induce her to
          nourish herself in his domain, he could have her as his wife, he
          strove to make her taste food. Because of that one seed, she would now
          have to divide her time equally between Hades and Demeter, between the
          land of darkness and death and the land of light and life.

          That is why the Greeks say that the earth blooms half  the year and
          withers during the other half. When Persephone descends to her hus-
          band,
          Hades, Demeter forgets to bring the buds into being.

          Tamar describes the link between these stories in which an older woamn
          passes down special knowledge to a younger woman, and the onset of
          menopause in which the transmission of wisdom amoung the members of a
          women's community is crucial. She tells  of her own experience of
          menopause and asks other women to share theirs. The younger women who
          are present share their fears and fantasies of menopause and ask
          questions of the older women.

          Meditation and Movement
              Woman: Since menopause involves a new relationship with one's
          body, we now meditate on ending that segment of our live characterized
          by an active womb.

              This meditation begins with a movement excercise called "Aura-
          Brushing." The "aura" is the psychic field arond an individual. This
          aura may be affected by fatigue, illness, depression, isolation. The
          purpose of "brushing the aura" is to symbolize making a fresh start by
          discarding the cobwebs which drain one of energy.

          We start by forming groups of threes, one woman standing in the
          middle, one on each side of her. Now the woman in the middle should
          close her eyes. the other two will begin to whisk the air upward from
          her feet as they whisper her name repeatedly. They whisk from her
          feet, her legs, her trunk, up to her neck and head, whispering all the
          while.

          Each woman in the group takes turns standing in the middle while the
          other two brush her "aura".

          Woman: I composed this meditation especially with you in mind. Tamar,
          as you and I have been working together, I know the kind of imagery
          you might use for yourself.

          It is important to note here that the process just mentioned is a
          crucial one for the Rosh Hodesh ritual. As pioneers in new ritual, we
          continu to scrutinize our conceptions to create meaningful ceremonies.

                                                                            2339

          In this case, Tamar asked for help in saying good-bye to her once-act-
          ive womb. another woman might require a different image journey.

          Woman: While we composed the following for Tamar, all may participate,
          even those not yet at menopause. But do not feel you must participate.
          You may wish to close your eyes sending healing energy to Tamar. Or,
          you may wish to start with this visualization and then let your own
          imagination take over. Some of you may want to leave the room. How you
          decide to participate is your own choice.

          Now, begin by finding a comfortable position. Close your eyes and
          focus on your breathing deeply in and out...

          See yourself carrying your womb in a crystal jar. Look at it care-
          fully. take the jar with you to Jerusalem. Carry it carefully up to
          the Mount of Olives.  Find a spot on the Mount of Olives and begin
          digging a hole with your hands.

          Dig deeply, and when the hole is deep enough, place the jar containing
          your womb deep into the Jerusalem earth. Cover the jar carefully. Know
          that your womb is buried safely, forever. Before leaving the spot
          where your womb is buried, thank your womb for all that it has given
          you. Thank the earth for protecting and housing your womb.

          Cover the spot with a smooth, white Jerusalem stone. Walk to a nearby
          waterfall. Stand beneath it and feel yourself cleased from within and
          without.  Retuen home knowing that you will continue to be creative
          and productive. Feel yourself strong and in perfect health.

          When you are ready open your eyes.

          When the mediatation is over, some of the women share what they felt.
          Others remain silent, choosing to listen. Tamar is very peaceful,
          talking about what this ritual evening has meant to her.

          Gift the women present Tamar, the mithbogeret, with a gift, one they
          have made or bought. The Keeper of Iyyar invites all to partake of the
          food and drink on the table.

                                                                            2340

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                                         The Blot
                           Copyright (C) 1991, 1992 Lewis Stead

          The Blot is the most common ritual within Asatru. In its simplest form
          a blot is making a  sacrifice to the Gods. In the old days this was
          done by feasting on an animal consecrated to the  Gods and then
          slaughtered. (The word blot itself is related to the Norse words for
          "blood" and "sacrifice.") As we are no longer farmers and our needs
          are simpler today, the most common blot  is an offering of mead or
          other alchoholic beverage to the deities.

          Many modern folk will be suspicious of a ritual such as this. Rituals
          such as the blot have been  falsely interpreted by post-Pagan sources
          in order to denegrate the ritual or trivialize it. The most  common
          myth about ritual sacrifice is that one is buying off a deity e.g. one
          throws a virgin into the Volcano so it won't erupt. Nothing could be
          further from the truth. In Asatru it is believed  that we are not only
          the worshippers of the Gods but that we are physically related to
          them. The  Eddas tell of a God, Rig, who went to various farmsteads
          and fathered the human race so we are  physically kin to the Gods. On
          a more esoteric level, humankind is gifted with "ond" or the gift  of
          ecstasy. Ond is a force that is of the Gods. It is everything that
          makes humans different from  the other creatures of the world. As
          creatures with this gift, we are immediately connected to the  Gods,
          we are part of their tribe, their kin. Thus we are not simply buying
          off the Gods by offering  them something that they want, but we are
          sharing with the Gods something that we all take joy  in. Sharing and
          gift giving was an incredibly important part of Norse cultur (and of
          most ancient  cultures) and had magical significance. Giving a gift
          was a sign of friendship, kinship, and  connection. By sharing a blot
          with the Gods we reaffirm our connection to them and thus  reawaken
          their powers within us and their watchfullness over our world.

          A blot can be a simple affair where a horn of mead is consecrated to
          the Gods and then poured as  a libation, or it can be a part of a
          larger ritual.  A good comparison is the Catholic Mass which  may be
          part of a regular service or special event such as a wedding or
          funeral, or it may be done  as a purely magical-religious practice
          without any sermon, hymns, or other trappings.

          The blot consists of three parts, the hallowing or consecrating of the
          offering, the sharing of the  offering, and the libation. Each of
          these is equally important. The only tools required are mead,  beer or
          juice, a horn or chalice, a sprig of evergreen used to sprinkle the
          mead, and a ceremonial  bowl known as a Hlautbowl into which the
          initial libation will be made.

          The blot begins with the consecration of the offering. The Gothi
          (Priest) or Gythia (Priestess)  officiating at the blot invokes the
          God or Goddess being honored. This is usually accomplished  by a
          spoken declaration with ones arms being held above ones head in a Y
          shape, in imitation of  the rune elhaz. This posture is used for most
          invocations and prayers throughout Asatru. After  the spoken invoc-
          ation an appropriate rune or other symbol of the God or Goddess may be
          drawn  in the air with the finger or with the staff. Once the God is
          invoked, the Gothi takes up the horn.  His assistant pours mead from
          the bottle into the horn. The Gothi then traces the hammer sign  (an
          upside down T) over the horn as a blessing and holds it above his
          head offering it to the  Gods. He then speaks a request that the God
          or Goddess bless the offering and accept it as a  sacrifice. At the

                                                                            2341

          least one will feel the presence of the deity; at best one will be
          able to feel in some inner way the God taking of the mead and drinking
          it.

          The mead is now not only blessed with divine power but has passed the
          lips of the God or  Goddess. The Gothi then takes a drink of the horn
          and it is passed around the gathered folk.  Although it sounds like a
          very simple thing, it can be a very powerful experience. At this point
          the mead is no longer simply a drink but is imbued with the blessing
          and power of the God or  Goddess being honored. When one drinks, one
          is taking that power into onesself. After the horn  has made the
          rounds once, the Gothi again drinks from the horn and then empties the
          remainder  into the hlautbowl. The Gothi then takes up the evergreen
          sprig and his assistant the hlautbowl  and the Gothi sprinkles the
          mead around the circle or temple or onto the altar. If there are a
          great  number of the folk gathered, one may wish to drop the drinking
          and merely sprinkle the various  folk with the mead as a way of
          sharing it. In a small group one might merely drink as the  blessing.

          When this is done the Hlautbowl is taken by the Gothi and poured out
          onto the ground. This is  done as an offering not only to the God
          invoked at the blot, but it is also traditional to remember  the Earth
          Mother at this time, since it is being poured onto her ground. Many
          invocations  mention the God, Goddess, or spirit being sacrificed to,
          and then Mother Earth, as in the Sigrdrifa Prayer "Hail to the Gods
          and to the Goddesses as well; Hail Earth that gives to all  men."
          (Sigrdrifumal 3) With this action, the blot is ended.

          Obviously this is a very sparse ritual and if performed alone could be
          completed in only a few  minutes. This is as it should be, for blots
          are often poured not because it is a time of gathering or  festivity
          for the folk, but because the blot must be poured in honor or petition
          of a God or Goddess on their holiday or some other important occasion.
          For example, a father tending his  sick child might pour a blot to Eir
          the Goddess of healing. Obviously he doesn't have time to  waste on
          the "trappings" of ritual. The intent is to make an offering to the
          Goddess as quickly as possible. At some times a full celebration might
          not be made of a holiday because of a persons  hectic schedule, but at
          the least a blot should be made to mark the occasion. However, in most
          cases a blot will at least be accompanied by a statement of intent at
          the beginning and some sort  of conclusion at the end. It might also
          be interspersed with or done at the conclusion of ritual  theater or
          magic. Our kindred, for example, begins the ritual with a chant of
          "Odin, Vili, Ve"  which connects us to the Gods of creation. Between
          the invocation of the God or Goddess and  the actual Blot we usually
          add a meditation or something else which acts as a focus of the
          ritual.  Once, for example, we made mead in the middle of a ritual to
          Aegir. As part of our blot we also  pass the horn three times. The
          first time around is a taking in of the power of the charged mead  and
          all offer a toast to the God(s) of the occasion. The second and third
          rounds are open to toasts  to other Gods, toasts to the kindred, the
          hosts, to pledges, boasting and anything else on wishes to  say. It is
          essentially a "mini sumble" in the middle of our blot. Always of
          course, we remember  the purpose of our ritual. We would never toast
          one of the Jotnar during a ritual to Thor for  example. We have also
          added a few steps at the end which are a private affirmation of our
          groups  kinship with each other and with the Gods.

          Basic Outline of the Blot Ritual:

                                                                            2342

          I. Sanctify space with the Hammer rite
          II. Invocation of the Deity
          III. Secondary Activities supporting the blot: meditation etc.
          IV. Load mead by offering it to the God
          V. Pass mead for blessing or sprinkle on folk
          VI. Other activities, prayers, etc
          VII. Thank the deity
          VIII. Pour the libation to the Earth

                         THE NECKLACE OF A THOUSAND STRANDS

          In the beginning that ever was and ever shall be, there was only
          Night.  She lay sleeping.  In Her sleeping, She dreamed.  In Her
          dreaming, She sighed.  In Her sighing, She turned and in Her
          turning, She awakened.  In Her awakening, She saw naught but
          Herself, and found Herself beautiful.

          Long did She delight in Her beauty, Her perfection.  Her softly
          rounded limbs, full body and flowing hair were so magnificent
          that She wished to adorn Herself.

          She captured Her thoughts, each a brilliantly colored speck of
          light, and strung them together to form a Necklace of a Thousand
          Strands.  This She donned and was pleased.

          Each speck sparkled with its own hue and brilliance, creating
          spectacular scenes of Night in Her many attitudes and postures.
          When Night moved, so did the Necklace of a Thousand Strands.
          This created a living, moving mosaic of Night - each image acting
          and reacting with other images of Herself.

          Though this was beautiful and pleasing to Night, it created in
          Her a loneliness.  Loneliness to have companionship, loneliness
          to have another admire Her great beauty, loneliness to experience
          love outside Herself.

          Not know how to create this Other that She longed for, She sought
          to amuse Herself through movement.  She began a stately dance,
          slow and measured.  As She turned in the figures of the Dance,
          wind was created in Her passing, and in it She visualized a
          partner, a counterpart.

          She sent all Her love and longing into the whirlwind She had
          created, and a shadowy form began to take shape.  She turned and
          spun ever faster, thinking more upon the shape of Her desire.

          The form became more solid.  It began to take on substance and
          reality.  It was like, yet unlike, Night.  She felt drawn to it
          and it was impelled toward Her.

          She gloried in Her creation of the form, and it adored Her great
          beauty.  The Two danced together.  The longer They danced, the
          stronger and brighter did the fierce spirit of longs and love
          grow between Them, Night and Her Shadow.

          Her Shadow became all that Night was not, out of Her longing to
          be fulfilled, and She was called Day.

          Day and Night danced furiously together, and finally, no longer
          able to keep apart, made love to one another. In Their wild,

                                                                            2343

          passionate turnings, the Necklace of a Thousand Strands began to
          break, a strand at a time.  The specks of light went flying off
          to become the Stars, to swim about the divine couple, in
          beautiful precise patterns, as if to remain a part of Love's
          Dance.  Thus began the Ages of Loving.

          All but one strand broke, and it remains together to this day.
          It is seen in the sky, brilliant, breath-taking and
          awe-inspiring.  We call it the Milky Way.

          Dawn and Dusk are the sacred times and places where Night and Day
          merge in love's ecstasy.  Keep them holy.

                                     - ZS-1-SB -

                        HOW THE WORLDS AND PEOPLES CAME TO BE

          Night and Day danced lovingly and long, through the spectacular,
          blazing bits of thought that had flown away by the breaking of
          the Necklace.  Not long can such love exist with creating of
          Itself images that reflect this Great Love.

          Many of the bits of brilliance grew heavier and more solid
          throughout of passing of the Ages of Loving.  These bits were
          called Worlds, or Planets.

          The Lady and the Lord, Her Consort, looked upon their Worlds,
          delighting in each one, and decreed that there should be life
          upon them.  Life that re-created the Love and Harmony that They
          and the Universe shared.

          So, They began to form upon these Worlds, rivers and streams and
          bodies of water to quench the thirst of the plants and animals
          that would henceforth live upon the nurturing breasts of these
          Worlds.

          These Worlds They called "Little Mothers," for from their soil
          would spring all manner of life and it would be sustained by the
          "Little Mothers."

          Near each of the "Little Mothers" there was always placed a
          particularly bright thought-speck, called the "little Fathers."
          For Night and Day knew, as we do, that Life must have warmth and
          light to truly grow and reproduce.

          All Worlds They did not make the same, for diversity and
          combination serve to further the Great Love of Themselves.

          Having then seen to the Planets and Suns, and too, to the seeding
          of the Worlds with all manner of vegetable and animal life, the
          Divine Ones rested.

          But the Great Goddess was not content.  She felt the work was yet
          unfinished.  She spoke to Her Consort and told Him of a plan.  He
          agreed, knowing that the Lady knew what was best for Her
          Creations - for was She not the Progenitor of All?

          Thus, they began to make and mold a people for a World.  They
          made them in twos, male and female, to reflect the images of
          Themselves, and so that the re-enactment of Their Great Love

                                                                            2344

          might take place.

          Now we know what people transpired upon this World, but we, as
          yet, know not what people were designed to populate other Worlds,
          or which Stars they are under by which they flourish by the Lady.

          Though we would wish in our hearts to be the only objects of
          reflection of their Love, we must never think to believe that
          Their Infinite Love, burgeoning across all the Universe, had
          created none but Ourselves.  Nor that the Divine Ones are so
          limited that They have not created many peoples on many Worlds,
          though unbeknownst to us.  And they - these people of other
          Planets, like us, are perfect reflections of that immense, Divine
          Never-ending Love.

                                  LIGHT OF THE WOMB

          In the warm Womb of Her Mother, She rested and dreamed.  She felt
          through the membrane all that had passed, did pass, and would
          pass with Her Mother.  She knew that Her Mother was reckoned to
          be beautiful, kind and giving; yet too, She know that those Her
          Mother would succor had no thought of her Gifts, and would not
          repay kindness with kindness, but rather with rapine and
          disregard.

          Light-of-the-Womb knew that She had been seeing future dreams;
          that the ugliness and cruelty of Her Mother's foster-children was
          yet to come.  And so, She resolved in Her heart to become
          beautiful but uncaring to those who would grasp at her beauty -
          unreachable, yet so desirable that Her Mother's foster-children
          would ache in their hearts for desire of Her.

          The day of Her birthing came, and as Her Mother shuddered in the
          agonies of labor, Light-of-the-Womb cared not for Her own pains,
          nor for those of Her Mother - but thought only of Her imminent
          freedom that would at last allow Her revenge on
          those-yet-to-come.

          With a heaving surge, She tore free from Her Mother's thrashing
          body, and screamed in triumph at Her escape.

          Now even as the Daughter knew of all that passed with the Mother,
          so did the Mother know of that which passed within the heart and
          mind of the Daughter; and She set up a great travail.  The waters
          of Her Womb crashed and hissed in torment; Her bones creaked and
          trembled; Her flesh rent apart in pain and suffering.

          Yet in Her great Agony, the Mother cried out to Her Child, "Oh,
          Daughter!  Light-of-My-Womb!  Why do you betray your Heritage?"
          And in coldness, did the Daughter answer, "I would not be as You,
          Mother, to be ravaged by the uncaring; to be ignored by the
          lesser who have no sense of what they do; who see not beauty in
          its truest form!"

          And She placed Herself a distance from Her Mother; away from the
          warmth of Her embrace - yet within the reach of Her low, gentle
          voice.

          Long ages passed, and the uncaring Child danced Her empty dance
          about the abode of Her Mother, growing more delighted with Her

                                                                            2345

          own frozen beauty; more strongly determined to exact revenge upon
          those who would bring pain and sorrow and disgrace upon Her
          Mother.  Her light of beauty shone silvery and pristine upon Her
          Mother's sleeping form.

          When the fosterlings came, at first they were reverent, and gave
          back to the Mother tokens of esteem and praise - all that they
          could with their limited abilities.  Though Light-of-the-Womb saw
          this, She waited - unforgiving of the future grief She knew they
          would bring.

          Always did the fosterlings worship Light-of-the-Womb, and She fed
          upon this worship as Her due, but did not soften towards them.
          Some of Her coldness touched the fosterlings and made them, too,
          a bit cold.  But She cared not.

          In truth, She became more cold and disdainful, at times even
          bringing madness to those who cared too deeply for Her.  It was
          right and correct that they should worship Her beautiful Self,
          for was She not delicate and gracious in Her gift of Silver Light
          as Her Mother slept?  Did not She cause Her mother's Love for Her
          to control the planting and growing of the food they ate?  She,
          did She not, caused Her Mother's blood, Her salty Womb to pulse
          in rhythm to Her turning dance.

          She ignored Her Father's brilliance, though She privately
          admitted that it was from Him She had inherited her gentle glow.
          At time, His anger flared at Her, then would Her gentle Mother
          intercede, coming between the Two, as if to protect the Daughter
          from His furious gaze.  At these times, a bitter cold came upon
          Light-of-the-Womb, and Her cruel humor turned to dark despair.
          As soon as Her Father's wrath had cooled, Her mother would move
          gently away, exposing Light-of-the-Womb slowly to Her Father's
          gaze, so that He might remember the beauty of His Daughter.

          Light-of-the-Womb began after a time to feel shame, and regularly
          turned Her face from Her Parents - so that at times only a sliver
          of Her shining countenance could be seen.  Though She suffered
          shame at her disdainful ways, She found She could not change.
          For all heat in Her had died over the long ages, and no more was
          there the white hot rushing of blood in her veins.  She had
          become stone - trapped by her own frozen vanity.

          So now, as She looks upon those fosterlings that tear at Her
          Mother's pride and beauty, She cannot aid Her in any way, save to
          soothe Her Mother with Her silvery light, and to cause desire in
          the fosterlings' hearts.  Her beauty and unapproachability tugs
          at their hearts, causing their bodies' water to flow in Her
          timeless rhythms - making them turn a portion of their desire for
          Her upon their fellow fosterlings.  Lovers, too, pray to Her and
          are heard.  The mad are sacred to Her, known as Moon-calves.

          Upon Her full face can be seen a look of surprised sadness, for
          She cannot partake of Her Mother's Fate, save to watch - and know
          that She, too, will be ravaged.  But since She never gave of
          warmth and substance, there will never be regret in the stripping
          of Her bones.  And only a cold, frozen thought is lodged in Her
          heart, remembering what love was.

          No tears fall from Her eyes, for Her waters are wasted, and Her

                                                                            2346

          blood is dried up; but a little remains of Her liquids; enough to
          warn the wise when rain will come.  At these times She dons a
          halo of opalescent light to show the only She can, that She is
          still the daughter of Her Parents and that though She cannot feel
          love or give love, She can inspire that emotion in Her Mother's
          fosterlings when they gaze up at Her and call Her - Moon.

                             HOW THE SEASONS CAME TO BE

          In the beginning of the green World, the Lady Night did dance
          upon the Earth's breast.  She delighted in all the Earth - the
          growing herbs, the animals, the insects, the birds of the air,
          the creatures of the waters, and all that made up this pleasant
          abode.

          She exulted in the warmth of the sunny days and cool nights.  She
          ruled this world with Her companion and counterpart, the Bright
          King, whom She had fashioned out of Her longing for love.  His
          name was Day; the brightness of the Sun shone from His visage.
          Great was their joy in one another, and in the green fertile
          World about Them.

          The Earth became more and more full of Her creations - crowding
          happily in on one another, until there was little room to Dance
          or move about, and the Earth groaned under Life's weight.

          Mother Earth complained to Father sun, the They consulted with
          each other on how they might best serve the Great Goddess, and at
          the same time relieve the burden that rested so heavily on
          Earth's weary body.

          After much talking, they could not decide what they must do, and
          Father Sun told Mother Earth that since her's was the pain, so
          must Her's be the solution.  And He turned away His Face and
          shrouded Himself in robes of seething clouds.

          Coldness fell upon the Earth, and many things cried out in loss
          an pain.  For was not the Sun needful to them for Life?  Many
          things began to wilt and shrivel close to the Little Mother's
          bosom, looking for solace.  Many things burrowed deep, sleeping
          until a more favorable time.

          Then Mother Earth devised a plan - let there be two halves to the
          year - the bright and warm, and the dark and cold.  Thus would
          the burden lighten somewhat, when the things shriveled for a
          while.

          Father Sun once again looked upon Mother Earth, and agreed that
          Her plan might work well.  "But who would rule the dark time?" He
          asked.

          "Let the Lord be the Master of the cold season, " She replied.
          "Then can the Lady renew and replenish all things after His
          Reign."

          Father Sun felt it would not be wise to leave the Lady
          companionless.  Why could there not be two - one to rule the
          bright and one to rule the dark.  He wished that the Bright Lord
          should remain in the warm time; for He was straight of limb,
          bright of visage, and merry of heart.  Too, Father Sun thought

                                                                            2347

          the Lady would wish a companion to compliment Her beauty, be
          light-hearted in all ways, thus making the task of renewing all
          the more joyous.

          Mother Earth thought long on this, and at last sent a choice of
          her own.  The man was strong and dark of countenance.  He had not
          the great beauty of Father Sun's choice, nor were His ways
          light-hearted and merry.  He was much given to thinking, planning
          and building.  He was much given to practicalities, and could be
          counted upon to the clearing away of the extra weight that so
          burdened Mother Earth.

          On a day designated by Sun and Earth, the two Lords met in a
          glade where the Lady sat twining ropes of flowers in her tresses,
          and draping them about Her body.  As She surveyed the two Lords,
          She felt chill from the Dark One.  He seemed so stern and
          forbidding!  The Bright One caused Her heart to dance.  She ran
          gaily off, holding the hand of the Bright Lord, singing and
          laughing.

          The Dark One said nothing.  He went far to the North, where the
          sun's rays were weaker, and the vegetation sparser.  He built
          Himself a fortress, and hunted for foods, preparing them in
          strange ways so that they would last a long while.  These, He
          stored, and then set about making furniture and pots of fired
          clay in which to cook.  After a time, He had made a snug and
          comfortable home for Himself, with room enough for guests.

          The Lady and Bright Lord payed Him no mind, gaily Dancing and
          playing and loving.  They planted seeds, tended them lovingly,
          and then at the fruits of Their Harvest.

          On the day the Sun stood still in His journey, the frolicking
          Lady and Lord felt a sudden chill.  There, in the meadow, where
          first the Three had met, stood the Dark One.  He held out His
          hand to invite the Maiden Lady to come with Him.

          The Bright Lord sheltered the Maiden in His arms, refusing to let
          her go, clinging with all the love of Life that was His nature.
          The Lady held close to the Bright King, refusing to look upon the
          Other.

          "Then," said that Dark Other.  "We fight!"  They took up arms
          against One Another, and it seemed as if the Bright King was
          winning for a time.  The Maiden Lady clapped Her hands in glee.

          The Sun and Earth watched this battle passively; it seemed to go
          on forever.  But the sun must not stay His course in the Sky,and
          as sunset approached, the strength of the Bright King waned.  The
          Dark Lord, He of the Earth's devising, seemed neither to lose or
          gain strength, but remained constant.  He struck a great blow
          against the Bright King, who fell down, dying.  The golden grain
          drooped heavy heads, and the fruits of the trees fell to the
          ground in sorrow.  The flowers began to wither, though new ones
          sprang up, blood red from the Life fluids of the dying God.

          The Lady gave out a sorrowful cry, and the tree leaves changed
          their colors - some golden in honor of the Bright King's hair,
          some as red as His blood, and others the color of the Earth that
          was to receive Him into Her bosom.

                                                                            2348

          The Lady heaped flowers upon the still form of the Bright King,
          and mourned Him in a sorrowful song; a song that raced through
          the branches of the trees, who added their own mournful tones.

          Though the blood of the Bright King cried out for revenge, the
          Dark Lord ignored it, and grasping the Lady firmly by the hand,
          took Her off to His home in the North.

          The fallen fruits and flowers dissolved in sorrow, into the Earth
          Mother's breast.  The seeds of their yearning for Life lay
          dreaming of the long summer they had known; remembering the
          shining love that the Lady and Her Consort had shared with all
          that was.

          Now Father sun was angry that Mother Earth's choice should win
          over His Bright King in battle, and took Himself off a ways from
          Her.  The World became colder.  Without the love of the Maiden,
          the Brightness of the youth, and the warmth of Father Sun, Earth
          began to sleep under a blanket of white.  So, too, slept all but
          the most hardy of plants, trees, and animals.

          Though the Maiden resisted Him at first, She soon came to love
          the Dark One for His differences, and She learned much from Him,
          and He from Her.

          Then one day, the Sun stood quite still, viewing the Earth,
          thinking how still and pale She looked - and how it was not Her
          fault that her Champion had won.  He sent a pale ray of light
          down into the Caven Fortress where the Dark One ruled as Lord,
          the Lady by His side.  And lo, a son was born to Them.  His
          visage was bright and shining, as He laughed and played in His
          cradle.

          For a time, the Dark One was jealous of the Child, for He knew it
          was the Bright One, returned.  Then, as the Child grew to
          manhood, the Dark King sent Him away.

          The Lady, refreshed from Her confinement, followed the Youth.
          Again, Spring came to the World.

          Now, this story is many times repeated.  Neither the Bright King
          or the Dark One ever own the Maiden-Lady for all time, but must
          share Her.  This must be, so the World be a true World, that the
          Four Seasons go apace to turn the wheel of the Year, and that all
          may learn that Life and Death and Life are but a cycle, and that
          Hope is always near.

                                THE REASON FOR DEATH

          A time after the Lady began Her yearly trip through the Seasons,
          sharing Her reign first with the Bright King, then the Dark King,
          She began to notice that when She returned to the Upper World,
          many of the things She loved had perished.  She spent much time
          replenishing the Earth with new plants and animals.  This work
          was joyous - as the creation of New Life is always joyous - but
          She puzzled over it.

          She inquired of her Companion, the Bright King, but He had no
          knowledge of what was happening to those things that had
          perished. He slyly suggested that when next She traveled to the

                                                                            2349

          Dark Lands to rule with the Dark King, to ask Him - the Dark One
          and Rival to the Bright King - the question that haunted Her so.
          "Perhaps," said the Bright One, "It is some mischief that He, the
          Dark One, has gotten up to.  Then you shall have an answer."

          Thus, during Her next time with the Dark Lord, She inquired into
          the matter.  He answered, saying, "Yes, 'tis I."  Angered, She
          demanded to know why all the things She loved must wither and
          perish away at His command - for was not the growing and care of
          all things Her own right?

          He told Her that Death was the rest and release for all things.
          That all things must wither and pass away for a time, to make
          room for new things - New Life.  He explained that mortals and
          animals and plants,not being of the fine, high, spiritual stuff
          as Themselves, were unable to sustain the fullness of Life for a
          long while - that they grew weary and longed for peace.

          She became anguished at the thought of the pains of her
          creations, and wished to know for Herself how they fared in their
          short lives.  The Dark King bade her go into a mortal body for
          its normal span to learn of sorrow, pain, age,and the longing for
          release.

          So She did go into the mortal body of a woman-seed in the womb of
          one of Her people.  she was born in great travail, suffered all
          the pangs of growing up, and then She began to age.  The mortal
          years passed through Her as days, and yet it was hard and
          wearisome.  Pains beset her, her joints grew stiff, Her eyes dim,
          and Her mind uncertain.  The many wisdoms She had gained, She
          spun as tales for little children sprawled by the hearth-fire on
          bitter Winter days.  she knew that though they listened now, they
          would forget all She had told,and have to learn and re-learn it
          all in their own time.  Sadness fell upon the Goddess.

          At last, troubled greatly by Her body's infirmities, She begged
          the Lord's release from the body that encompassed her spirit.
          The Dark Lord, Ruler of Death, closed Her eyes with a gentle,
          loving hand, and lifted Her forth.  Her bright, shining presence
          was once again strong and beautiful.

          The Lady's tears fell golden to the ground, capturing an insect,
          a flower - and froze there, in the cold light of Her
          understanding.  These tears are found by mortals even today, and
          prized as gems. Not all have forgotten the beauty of the meaning
          of those golden teardrops.

          She turned to the Dark Lord, smiling.  She said, "I knew not that
          I knew not, but You have shown Me that peace, and rest and
          renewal are the rewards Death gives at the end of a hard and
          treacherous life.  How sad it is that these mortals know nothing
          of Our Glory, save at the end of physical existence."  He
          replied, "Lady, it is Law; whatever You have brought into
          existence never truly ceases to exist, but merely is changed into
          something new."

          She pondered long on this, and then turned to the Dark Lord and
          said, "Therefore, let Us give them the ecstasy of Love for one
          another, that they may touch upon this great beauty while on
          Earth.  Let it be the hope that spurs them on, though life seems

                                                                            2350

          hard at times.  And let them remember and love one another again,
          when they have returned to physical form."  "So be it," said He.

          The Lady gathered up Her frozen tears, and strung them together
          with pieces of jet, taken from the Dark Lord's Hall.  this
          necklace was to remind Her always of the intervals of Life and
          Death of all things.

          The Lord kissed her hand twice, and watched Her walk away to
          green the Earth once more, resplendent in Her new understanding
          of Life, Love and Death.

                          KARMA:  THE WHEEL AND THE SPIRAL

          The Lady of the Wheel of the Year, having learned that Death was
          a necessary part of Life, returned to her Bright King, and
          together they Danced with great joy, greening the Earth - so that
          all was again covered in blossoming, bursting Life.  From time to
          time, She would see one of Her People in sorrow and travail, and
          She would remember that existence.  She felt a pang of sorrow,
          recalling the despair at pain and trouble that mortals felt all
          through their lives.

          Only in the midst of Love or at the end of physical existence did
          they know bliss.  Too often, even the bliss of Love was forgotten
          in the throes of hardship and misery.  Too, She realized, that
          though there was rest and succor at the end of physical
          existence, the mortals knew no hope for betterment, other than
          peace at Life's end.

          At first, She did not speak of this to either the Bright Kin or
          the Dark Lord.  She pondered privately upon the cycle of Life,
          Death, and Rebirth; the Seasons of the wheel of the year, and at
          last made a decision.  Conferring first with One then the Other,
          the Lady persuaded her two Lords to consider a plan to help Her
          people.  That They might more readily accept Her plan, She
          presented it as a game.

          This game, She called Karma:  it was an elaborate system of
          debits and credits by which the players could judge the progress
          of the playing pieces - the pieces being the People.  Now, the
          actual living on Earth was only part of the game - the first
          stage - to be clever enough to survive danger, disease,hunger and
          other pieces maneuvering for the same.  the second stage was how
          well the pieces maneuvered for the prizes - and how honorable
          they went about achieving their goals (a credit), and how
          dishonorably they chose to act (a debit).

          Adding a further twist to the game, She insisted that when a
          piece had achieved the full round of the twelve-spoked wheel -
          having experienced and mastered the lessons of each spoke and
          returned a final time to the hub (known as the Summerland), that
          a third level be added.  this third level, being on of the
          Spirit, gave the pieces a chance to grasp from a Higher Existence
          than that of merely bettering the Physical Self.

          To expedite the counting up of credits and debits for each piece,
          She created a body of beings known as the Lords of Karma.  She
          set before Them the cosmic Laws of Order and Existence, and gave
          into Their keeping the Akashic Records - the golden, flowing

                                                                            2351

          source of all that is, was, and ever shall be.

          Then She instructed the Two Lords in the Game, that They might
          watch with interest and understanding.  Too, that They might
          cheer on or aid a piece that caught Their fancy or touch Their
          hearts with its struggles.  They, nor the Lords of Karma were
          judged - for it is only by the Cosmic Laws of Order and Existence
          in the Providence of the Divine One to judge the Creations.

          As the Game advanced, much to the enjoyment of the observers,
          there seemed to be a missing element.  the Dark Lord too the Lady
          aside and said, "Never meaning criticism, My Dearest Lady of
          Life, but is it not pointless if Your piece do not know they can
          strive toward better lives and higher aims?"  The Lady thought
          upon this, and told the Lord that He was correct, and that She,
          herself, must resolve this flaw in the pattern.

          She gave a banquet and invited all those of the Greater and
          Lessor Pantheons, explaining to them the Game, and the reason She
          must prepare for a Journey - Journey which would take Her once
          again into the World of Mortals.

          All the Beings of Light were grieved, for They love the Lady
          fully, and did not like her to be absent from Them.  but She
          promised Them that though She must journey far, as long as Love
          was, there was She, also.  She then departed on Her Journey to
          the Plane of Mortal Existence and was not seen again for a Tim in
          the Halls of Light and Love.

                                THE CRAFT OF THE WISE

          Now the Lady made Her journey to the Plane of Mortal Existence,
          and on the way, She passed through many other realms:  Those of
          spirits and phantasms, and those of the elements.  She dwelt a
          time in each realm, gathering the essences of each one about Her,
          layer upon layer, to clothe Herself.  These essences were
          necessary, for the Plane of Mortal Existence is made up of all of
          these elements, seen and unseen.

          Too, She spent time with Light-of-the-Womb, experiencing Her
          quiet pain, her self-imposed penance.  The Great Goddess reminded
          her Little Sister, Moon, that all things work together in
          Harmony, and that one day, Her great sacrifice would be repaid in
          Great Glory.

          Then coming at last to her destination, the Goddess once again
          clothed herself in Human Flesh.  She clothed Herself in all the
          pain and sorrow, and the joy that is the Fate of Humankind.  Back
          She went - back to the sensations of the five senses.  Back to
          the heavy physical vehicle that Human souls use to transport
          themselves about.  Back to a coarse and humble life; one from
          which She could study her people more fully, and teach them that
          which they must know.

          She chose not to go back into the body of a strong warrior, nor
          yet on of great physical feminine beauty - but rather as a plain,
          slender young woman.  Her eyes were brown as the Earth in which
          She dug for roots; Her hair was as brown as the bark; Her skin
          weathered a bit by the elements.  though She dressed as drabbly
          as any other mortal girl, there was still a spark, an intensity

                                                                            2352

          that could not be denied.  this, the Goddess Herself, could not
          change, for otherwise, She would not be present.

          The sparkle of Divinity that shone from Her eyes drew others to
          Her in a warm bond.  they listened to Her teach the secrets of
          planting and growing things, the ways of animals and fish and
          fowl; the flying birds and insects; secrets of water, wind and
          dire.

          Too, She instructed them in the Way.  She taught them of the
          Spiral Dance of the Universe, that same spiral that is found in
          the very cells of their bodies.  She instructed them in the
          Mysteries - those of Birth, and Death, and Rebirth; and in doing
          so, explained the Game of Karma.

          When She taught them all they could learn, She told them that She
          must go once again to her Halls of Love and Light, but that they
          might call upon Her in times of need, and She would hear and
          answer.  She told them that the phases of the Moon would show the
          Way.

          Among them She left One whom She had taken as a Consort and
          Helper.  He was a Forest Lord, Protector of the Wilds; He would
          as as Her Regent upon the Earth while She was away.

          The people wept bitterly, for they could not bear to be without
          their beloved Goddess.  But the Lord comforted them, saying,
          "Does She not love you enough to come amongst you? To provide a
          Regent for your comfort - to promise you an Eternal Life in Her
          Love at the end of the Spiral Dance?"

          And they built many temples and places of worship.  Sacred were
          the many Springs where She had drunk.  Sacred, too, were the many
          Groves where She had slept.  And too, those places of power where
          She had wrought the Magicks of the Spiral Dance for the
          edification and delight of Her children.

          Those She taught well became Her Priests and Priestesses - and
          they continue to instruct Her People in Her Ways.

                                                                            2353

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                                      Celtic Deities?

          Here is the promised beginning discussion of "The Gods" in
          Celtic religion.  The majority of this post is brought to you by
          Lorax, Small Furry Tree-Creature of the Gods <g>

                                 ****Extra-Long Posts Warning****

          I shall throw out the first hot caber by suggesting that use of the
          term
          "Gods" within a Pagan Celtic context is totally useless, mislead-
          ing,and an example of the sloppy scholarship that Deartha'ir Isaac
          bemoans.

          This notion has been long in coming for me, but was triggered this
          week when an ADF member noted the use of the word "God" [singular]
          several hundred times in a suggested reference work on pre-Christian
          Greek religion.  It made her somewhat nervous as it seemed to not be
          the best possible term in a polytheistic culture, given that a multi-
          tude of things, from entities to abstract concepts had been subsumed
          as "God".

          This, combined with my very recent reading of the Dunnaire Finn, the
          Book of Invasions, and the Tain has led me to be more discriminating.

          As my Priestess colleage, Brandy Williams, has often said, there are 2
          kinds of people: Splitters, and people who deny the existence of
          splitters. <g>

          So, let us take it from the very top, the creation of the world. At
          least, according to one translation of one version of the Book of
          Invasions.

          The first inhabitants of Ireland were Cesair, daughter of Bith, son of
          Noe (Noah), and their 3 men + 50 women.  <Happy happy, joy joy!>
          These people all drowned, and are therefore unimportant to this story,
          save that Fintan survived to recount tales of the beforetime.

          Partholan was the second discoverer, the chief of his people.  Par-
          tholan
          brought with him the people that were first in many arts--brewing,
          cauldron making-first combat, farming, and a host of other things.

          Patholan chose a fertile place, cleared 4 plains, and homesteaded
          there.
          His wife slept with his retainer, which caused problems.  This resul-
          ted in the giving of the First Verdict, that of Delgnat.  Boan, Brea,
          Ban, Aine and 6 others were the "pure daughters" of Partholan, imply-
          ing perhaps that he had more, following the customs of the times.

          The generation of Partholan was the one responsible for first naming
          of
          places in Ireland.  Partholan's generation was also long-lived, and no
          plants grew old in their time.  His generation largely died out after
          a plague.

          Both of these first generations are referred to as men and women, not
          deities.  People of Arts [Aes Da'na] maybe yes, but not deithe [deit-
          ies].  This, at least, according to the Christians who recorded the
          tales.

                                                                            2354

          The third generation is that of Neimhedh (Nemed).  He came from
          Scythia.
          Neimhedh had 4 chiefs with him.  Nemhed fought and won three battles
          over the Fomhoire.  Fo-mhor (over the sea, or something like that).
          Despite this, the Fomorians seemed to be quite good at opressing the
          Nemedians, by demanding 2/3 of their agricultural output at Samhain,
          delivered to Magh Cetne.  The Nemedians went to Greece and collected
          an army, some drui and ban-drui, wolves and venemous animals.  A
          proper challenge was delivered, and the battles were engaged.  The
          Fomorians were defeated at last.  Only 30 Nemedians survived.

          The next group of invaders are the somewhat mysterious Fir Bolg, or
          Bagmen.  The Fir Bolg had 5 chiefs (one more than all of the previous
          invaders) as did the De Dannan.  The Fir Bolg divided Ireland into 5
          parts.  Previous invasions had separated Ireland into 4 parts.  Much
          is made of the poetic, noise-shakin skill of the Fir Bolg.  They were
          some jammin' magickal folk, alright.  The Fir Bolg have the distinc-
          tion of the first "riogh" (king) in Ireland. So we have division into
          5 parts, kingship, and the use of iron.

          Now, the Sons of Nemed had not been sitting still all of this time.
          They had been off in Greece, learning draidheacht, cleverness, nice-
          ness, and Spiffy Things In General (slight gloss from bad 19th century
          Victorian english).  These folks were called "Tuatha De" " ... that
          is, they considered their men of learning to be gods, and their
          husbandmen non-gods, so much was their power in every art and every
          druidic occultism besides.  Thence came the name, which is Tuathe De,
          to them."

          Now, please note that their ancestors are PEOPLE.  The TdD became so
          by
          virtue of their skills.  This is a process that would not be unfam-
          iliar to a good citizen of Republican (not Imperial) Rome.  One can
          become deific by proper actions, family and/or national devotion, and
          other things.  The TdD had been instructed in 4 cities in the North.
          One has to infer that these cities are in Greece, where they are
          instructed in these arts.  Now, not all translations say this, exact-
          ly.  Greece and Spain are frequently glosses for the Otherworld, but
          not always.  The 4 Treasures were brought from Greece. As we have
          discussed the Treasures before, we shall pass in silence on them here.

          The TdD fought battles with the Athenians as their allies, and thru
          druidic demonry reanimated dead bodies that then rose up and fought as
          if they were living.  It is here that we learn that hazel or rowan
          twigs thru the neck do in reanimated corpses.  <Occult Factiod #912
          collect em all.)

          The TdD arrive in Ireland on a Monday, in the Calends of May, where
          they
          burn their ships on the shore so they cannot return, or the Fomorians
          use the ships.

          The TdD fought with the Fir Bolg (it is, after all Ireland we  are
          talking about...), won, lost, won again, lost again, were healed,
          hurt, etc.  Nuada gets his silver arm and loses kingship in this
          process.  The TdD slew all but a few of the Fir Bolg, who then fled to
          the outermost isles of the seas.  Compare this with the more archaic
          traditions of the Hebrides and Northern Islands of Ireland...

                                                                            2355

          The genealogies up to this point are enough to make a kinship special-
          ist
          whimper, cringe, and fall to sleep the final sleep, so we will ignore
          them, but to say that aside from Cessair, everyone is related (or
          sleeping with someone who is) to everyone else.  Biblical begatting is
          easier, trust me.

          The TdD are referred to as goblins in the text.  So much for the great
          contrast between the demonic Fomorians and Deific TdD.  If you care to
          argue that to a medieval monk all deities are one deity and all are
          demonic, then there is even less reason to consider the Fomor demonic.

                                                                            2356

          That said, the text has Eochaid triumph, "without enchantment of
          idols,
          shaped the distinction of good verses but as for knowledge of the
          warrior bands of whom we speak although we enumerate them we do not
          worship them."

          The picture is far more confused than ANY simple model, folks.  I have
          not even begun to discuss the "giant" stories. If I were to do so,
          then Finn and his buddies are giants, not unlike Jotuns.  But wait!
          So is Cu!  And, if they are giants, then what are their parents?  Finn
          is descended from Baiscne, and Cu is descended (or a reincarnation) of
          Lugh.  So the Aes Dana=Giants?@(#*#*(@#_@

          If we get to the local spirits, worshipped well into the 18th century,
          and maybe later, (or the 20th, as Erynn thinks), any meaningful use of
          the term "God" has to be tossed out with the burnt brac after dinner.

          We have people, descended from the Trojans/Greeks learning heavy juju
          and becoming like Gods.  They fight, live, die, get reincarnated,
          stretch their influence far beyond a single generation, and are
          immortalized in song.  Remember, the Cauldron of Poesy, the only
          available text on the training of a fili (one who sees) reminds us
          that we are all more than our birth, at least potentially.

          As Patrick Ford has suggested, the written tales/sagas are probably
          just a sequencing of shorter oral bits, there is no real problem with
          dying on page 23, and having hot sweaty sex on page 25.

          They are also said to be immortal in the Otherworld.  Many of the
          later
           tales have all of these survivors gathering in the Otherworld (some-
          where near Miami or Desert Springs, I suspect) and only sometimes
          coming out to see us mere mortals.

          Also note (this flash of awen just in) that most of the folks that
          wander into faery are Aes Dana!  Reverend Kirk, Thomas the Rhymer, Tam
          Lin and many others.

          The Path to Faery must be (therefore) paved with Excellence.

          Now, the above analysis depends strictly on my reading of the texts.
          I am quoting from the handiest text, the one that unfortunately has no
           bibliographic data in it, but is well-reasoned, erudite, and foot-
          noted to death. This is a facing-page xlation, btw.

          I am NOT saying that some of these beings are not worthy of devotion.
          I am saying that it is not ness. true that all of them were viewed as
          "Gods" at all times in history, particularly not in the omnipotent,
          omniscient Xian meaning of the word, nor in the usage common to
          Bullfinch.

          It may be best to regard the Aes Dana as Shterpersavs, or "Short-Term-
          Personal-Saviors", in Dobbspeak.

          <Rant Modes Off>

          Thanks.

          Lorax & Erynn

                                                                            2357

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                                  Walking with my Friends
                                    Masochistic Maiden
                   The beach glistened under the sun, still wet from the
                   ebbing tide. My friends and I walked along leaving
                   tracks in the sand. We stopped at a tide pool and
                   discovered a bunch of sand dollars. The mark of a star
                   etched in each of the skeletal remains made us think of
                   the star at the center of the pentagram necklace I wore.

                   One gently held the necklace in his hand as we talked
                   about the meaning of each of the points. Earth, Air,
                   Fire, and Water, and then spirit. We talked how each of
                   these is a gift from Mother then we walked on.

                   He ran ahead and found a broken sand dollar with a tiny
                   mollusk, barely bigger than the head of a pin, inside.
                   We were amazed that anything so tiny could be alive. It
                   made us more aware of all the living things we often
                   overlook. Beneath our feet the ghost shrimp rested in
                   their tunnels, ocassionally blowing water back from the
                   many holes that dotted the beach. The larval forms of
                   life that clung to shells, stones, and settled in the
                   masses of seaweed thrown up by the surf, each caught our
                   attention before it was stolen by the gulls and crows
                   begging for scraps of bread.

                   Soaring overhead, the wings of the gulls whipped tiny
                   eddies of air that stirred the whisps of hair that had
                   escaped my ponytail and lifted the front few strands of
                   his hair. His eyes reflected the shine of the ocean on
                   the sand, and his quick voice and ready laughter made me
                   feel fleet of foot and full or the joy of youth.

                   After walking the beach we climbed a nature trail
                   through the woods. We stopped to look at the flowers,
                   delicate white stars with pink stripes. Again we thought
                   of the pentagram. We also imagined the Goddess of Spring
                   with feathers and flowers braided into her hair. A
                   little further we found a deep puddle with a surface as
                   smooth as glass. The sky and the trees were reflected
                   back at us in such precision and perfection that we
                   talked for a while of what that perfect world beyond the
                   puddle might be like. We wondered how we could make our
                   side of the mirror so peaceful and clean looking.

                   We walked further and came to a tall ancient tree and
                   wondered what stories it could have told, if we could
                   but understand. For a moment we could almost see the
                   native americans stalking deer and gathering herbs. The
                   tree, covered with a mass of moss as thick as carpeting
                   neither denied or confirmed our thoughts. Suddenly, with
                   a smile I thought of the ledgends of Gnomes that live
                   beneath the trees. This old trees roots held deep dark
                   holes and the forest litter was not creeping in to cover
                   them. The arching root looked so much like a roof over
                   an entry way and the size of the root system above the
                   ground indicated that a large family of Gnomes could
                   easily escape human eyes. Just a wink of time and they
                   could scamper out of sight beneath the undergrowth. We
                   could hear, if we stopped to listen, the soft sounds of

                   the wet undergrowth being disturbed. Was it the hurried
                   movement of little men in peaked caps?  Gnomes, weren't
                   they the creatures of the Elemental Earth? We could
                   smell the damp earth all about us. This was certainly a
                   good place for them.

                   After forest's close embrace, the clearing was sunshine
                   and sparkles. We saw dandilions growing on the green
                   hillside. We recognized them as one of springs first
                   splashes of color and representations of the sun shining
                   down on us. Carefully gathering several of the golden
                   heads we carried them to the mouth of the nearby stream
                   as it lead to the ocean. We threw them into the water,
                   watching them float down to the sea. With each flower we
                   sent a wish....no more oil slicks....less
                   polution...save some of the natural rain forests...each
                   of us remember to carry away a bit of trash every time
                   we go for a walk...no more whales beaching...no more
                   drift nets dragging sea mammals to their deaths...a bit
                   of nature for every child...and healing for Earth mother
                   where she has been strip mined. Then we turn to leave,
                   neither of us really wanting to go.

                   James isn't three yet, and Scott is only five, but they
                   were my friends as we walked and they gave me a chance
                   to share the wonder and beauty of the beach and the
                   woods.  Take time with the young. There is much they can
                   teach us and give us when we take the time to share
                   their world.
 
                                                                            2358

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                          Firefawn:  A tale by Masochistic Maiden

                        Silently the fawn stepped into the clearing. It's
                   fur dappled with white blended well with the filtered
                   light coming through the aspens. Here, high in the
                   Cascades, the fawn had greeted spring at its birth only
                   a few weeks ago. Now, its legs were strong and its
                   attitude cautious but playful. It stopped for a few
                   seconds and sniffed the mountain air.   Mother.. her
                   scent on the breeze... was just across the clearing.
                   There were other scents too......fresh shoots of grass,
                   tempting and new... the deep wet smell of the earth...a
                   sharp scent that he was not familiar with lay almost
                   hidden among the other odors. He hesitated, but wanted
                   so much to run to his Mother and drink deeply of her
                   life giving milk. She had been away for a big part of
                   the early morning grazing in a lower clearing. Now that
                   she was returning he could almost taste the warm rich
                   milk. He remianed cautious and took a second step.
                        His mother steped into the clearing oposite him.The
                   sun shined tawny and golden on her back and the early
                   grasses hid her tiny feet in a carpet of lushious green.
                   Her head held high she advanced with prancing steps
                   across the clearing. The wind at her back ruffled the
                   hair along her spine. She advanced across the clearing
                   and the fawn began to almost tremble with anticipation.
                   No longer cautious he leaped into the air and landed
                   with his hooves bunched together then sprang upward
                   again. Switching ends in the air he landed facing away

                                                                            2359

                   from his mother then quickly pivoted on his hind legs to
                   get her back into his sight. She seemed to take forever
                   to cross that clearing.
                        The wind again brought her scent to him, along with
                   the scent of that pungent but unknown thing. Somehow the
                   scent felt wrong but the fawn had no experience to give
                   him any indication how that scent figured into his
                   world.
                        His mother was nearly to him now and he frisked
                   across the few steps between them and burried his nose
                   beneath her flank. At that moment his mother caught the
                   faintest hint of the pungent smell that the fawn had
                   noticed. Her large eyes suddenly seemed to be even more
                   alert and her nostrils flared as she turned her head to
                   try and detect the message the scent brought. She had
                   not smelled this smell for a long time but she knew it
                   brought danger. She searched her distant memories... it
                   was not a man smell exactly, but somehow she associated
                   it with man. Pungent and sharp but not strong enough for
                   her to fix. Then the recognition flashed into her...
                   FIRE. The smell was smoke. She and her young fawn were
                   standing knee deep in the dead growth from last years
                   grass. Fire could sweep the understory of shrubs and
                   grasses with terrifying speed. She nudged her fawn and
                   began to move hurridly away from the smell. Upward...
                   the slopes of the mountains called her.
                        She began a slow trot toward the upper slopes,
                   angling toward the river. The scent of smoke grew and
                   soon it was not only a scent, but whisps of gray swirled
                   among the trees in the lower canopy when she looked over
                   her shoulder. Other animals had joined into the retreat
                   as she had traveled. Rabbits now dived between her feet.
                   Other deer, elk and a moose with a calf ran full out
                   past her. She picked up her pace to as much as the fawn
                   could handle. Leaping great distances a buck raced past
                   her. Behind them a raging forest fire was growing. It
                   threatened to overtake the sea of life desperately
                   running for the river.
                        Near the river a lone figure was aware of the
                   coming fire. He had been alerted by the passage of the
                   first few animals and had spotted the smoke high in the
                   air long ago. As he loaded his pack animal and prepared
                   to ford the river he saw that one doe and fawn lagged
                   far behind the other creatures who were preceding the
                   curtain of flames.
                        The doe reached a point between the tall trees that
                   had been blocked by a downed evergreen. Its trunk
                   stretched far and the upper branches reached as far the
                   other direction. This was not impossible for the doe,
                   she could easily jump the downfall. The fawn however
                   might not make the distance. There was no time left. The
                   doe flew over the barrier and hit the ground at a dead
                   run. The fawn, tired already, leaped but failed to reach
                   the top of the massive trunk. it ran left, then right,
                   but there was no way around. It leaped again and again.
                   The smoke of the fire began to fill the space between
                   the tree tops and darken the world where the fawn was
                   trapped between a wall of fire and a wall of unyeilding
                   trunk.

                                                                            2360

                        The doe fled when the smoke and heat became too
                   great. She reached the river and plunged to the other
                   side. A cascade of various creatures flowed over the
                   banks and to safety across the river.
                        The lone man also crossed the river and was filled
                   with sorrow when he did not see the fawn alongside the
                   doe as she pulled herself from the water. There was no
                   way he could return to the flames to rescue the fawn.
                   The evergreens were fully ignited and their heat was
                   easily felt even across the wide river. Running Buck
                   lead his horse and pack pony away from the heat. He'd be
                   a few days late getting back from his hunting trip due
                   to the fire, but it would save him miles to wait for it
                   to cool some and cut through the burnout to his village
                   to the west. He hoped the fire had not disturbed the
                   village or made the tribe move to a new site.
                        During the night a hard rain began to fall. It ran
                   down the roof of Running Buck's leanto in heavy rivers,
                   but it would put out the raging fire and begin to cool
                   the ground. Maybe Running Buck would not be so late.
                        Early in the morning a stand of blackened giants
                   and chared earth was all that greated Running Buck as he
                   reforded the river and began his journey homeward. The
                   trail he was following lead about 30 yards from the
                   downfall that had stopped the fawn. Remembering its
                   panicked eyes, Running Buck was again touched by
                   sadness. He turned his pony toward the last spot he saw
                   the fawn and decided to ride to the spot to say goodby
                   and ease its spirit into summerland and maybe collect
                   its pelt for a pair of mocossins for his daughter.
                        He rode along the massive trunk, once, twice, and
                   did not see the fawn. Just as he was about to turn away
                   he noticed a hollow under a part of the log. He
                   dismounted and carefully approached the hollow. When he
                   peered into the darkness beneath the massive trunk, a
                   tiny hoof was about all he could make out. Figuring the
                   frightened animal had forced itself under the trunk
                   moments before dying of smoke and heat, Running Buck
                   grabbed the hoof to draw the animal out. The pelt should
                   be a good one without any charing.
                        Suddenly the tiny hoof gave a jerk. The fawn was
                   still alive but trapped beneath the log. it had rammed
                   itself so far into the interior that it could not back
                   out on its own. Running Buck pulled hard on the kicking
                   hoof until a smoke streaked, terrified body came into
                   view. He slipped a length of leather cord around the
                   fawn's neck before he freed it from the hollow.
                        Once out from under the massive trunk the fawn
                   tried to spring away from Running Buck, but the leather
                   around its neck held it fast. Soon it stood meekly,
                   breathing hard but resigned to being held. Its tongue
                   hung from the corner of its lips and a light foam
                   followed the upper curve of its mouth. Running Buck
                   decided that any animal who survived the fire must be
                   blessed by the spirits and that he would not use this
                   animals pelt, but instead would take it back to the
                   village and give it to his daughter as a pet.
                        He lashed the fawn to the packframe on his pack
                   pony and rode off toward his village. The fire had left
                   a ugly scar across the foothills, but fortunately had

                                                                            2361

                   not reached as far as the quiet valley where his
                   tribe were camped.
                        Arriving in the village, Running Buck went first to
                   his family's site and entered the teepee. The lifting of
                   the flap let golden sunshine spill into the interior.
                   His daughter and wife looked up. Little dove, his
                   daughter jumped up suddenly to greet him and sent a bowl
                   of colored beads scattering at her feet from the beading
                   she had been working on. Running Buck swept her into his
                   arms with quick loving hands and told her about the
                   great fire...he told her about the fawn not being able
                   to leap the high tree trunk and being left by its
                   mother. Tears of sorrow came to Little Doves eyes as he
                   described the scene. He turned and carried Little Dove
                   out to the waiting ponies and showed her the fawn who
                   was still alive.
                        Little Does looked at the tiny body with its
                   spotted fur, and the big brown eyes and pink tongue and
                   thought it was the most beautiful animal she had ever
                   seen. Running Buck lifted the fawn down and tied it to
                   the side of the teepee. He left Little Dove to get
                   aquainted with her new friend and went to prepare an
                   animal bladder as a nursing bag for the fawn. The tribe
                   had several ponies giving milk for their foals. Perhaps
                   the fawn could be raised on their milk. He filled the
                   bladder with warm mare's milk and carried it back to
                   Little Dove.
                        She sat on the ground with the fawn gathered into
                   her lap like a puppy stroking its tiny ears and
                   scratching the fur between its eyes. Already the fawn
                   was becomming accoustomed to her gentle touch. She took
                   the bladder full of milk and stuck the end of the
                   protruding spout between her fingers so that the fawn
                   could suck on her fingers and draw milk from the
                   bladder. At first it turned away from the strange scent
                   of the mare's milk, but finally thirst overcame its fear
                   and it began to suck.
                        "Well," said Running Buck,"It looks like your young
                   friend may make it. Perhaps you should name it now."
                        "I already have." responded Little Dove. "I will
                   call it Firefawn, because he came from the fire."

                        Firefawn grew into a strong young buck during the
                   summer he spent with the tribe and made so many friends
                   among the tribe that they kept him with the ponies over
                   the winter.
                        When spring came again and it was time to let
                   Firefawn return to the wild. Running Buck made him a
                   bright red collar of leather so that none of the tribe
                   would accidently shoot him as he grazed among the trees.
                   For many years the deer with the red collar was seen by
                   members of the tribe and whenever they saw him they knew
                   their hunt would be successful. Firefawn became the lead
                   buck of a large herd of deer.
                        Running Buck and Little Dove's kindness returned to
                   help feed the tribe for many winters.

                        So in life, all that we do returns to us. Good for
                   good and bad for bad. Let good be what returns to your life.

                                                                            2362

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                                       A DRAGON TALE
                                        by Kalioppe
                    ====================================================

          The Bardess of Caer Sidhe, am I, dropping in to tell you the tale of
          the last living Dragon on Earth - you know - the one who lived over
          the vale. The battle was great 'twixt the Wizard and she.  The Last
          Dragon met her demise.  When the smoke had all settled, the Wizard
          looked 'round; an object caught his sharp eyes...

          "Lo! What is that?" sayeth the Wizard.  "Good Goddess!  I think it's
          an egg!"  He scooped it up and sped to the castle, as quick as he
          could on old legs.  Now the townsfolk were thrilled that the Dragon
          was gone. They applauded the Wizard as great...he told not of the egg
          that he cared for so well, as he feared the babe's possible fate.

          The egg hatched and the Dragon was healthy.  The Wizard loved him so
          well! But one night as the Wizard lay sleeping, he awoke by the
          tinkling of bells. "Twas the Ancients who came a calling, to tell him
          his time was near.  He thought, with a jolt, "Who will care for this
          babe...the one who has grown so dear?"

          Sadly, he called the Council and told of the callers in the night.  He
          told them of the Dragon and then explained his plight.  He told them
          that the Dragon was the symbol of the strong.  He persuaded them to
          care for him... then began his journey long.

          All wanted to care for the baby...but then the touble broke out!
          There were too many squires and not enough peasants...a cauldron of
          trouble, no doubt!!  "I want to feed it!"  "I want to school it!"  "I
          do!"  "No, me! Not you!"  They set up rules so lofty, the work was
          done by only a few...

          Jealousy brewed more turmoil, and then the bragging began:  "I gave up
          MY food for the baby...yes, I am a WONDERFUL man!"  "That's NOTHING!"
          said one woman.  "I gave him my ONLY shawl!"  Egos rose and swelled so
          great, they encompassed one and all.  Sadly enough, it got to the
          point with themselves they were duly impressed.  They never saw to the
          Dragon...they were too busy with egos, at best.

          The baby died of hunger.  The baby died alone.  The baby died of
          ill-attention, too weak to even moan.  When the folk returned to the
          castle and found their charge quite dead, they looked at each other
          and pointed their fingers, then looked at the sky overhead.  The
          clouds were dark, but from their depths, many voices spake as one:
          "The first law is love," spake the Goddess, "The second is 'ye harm
          none!'"  Emptiness welled up inside as their tears began to stream.
          For they had killed the Last Dragon, and their one and only dream...

          That is the story I traversed to tell, and to it, I beg, pay great
          heed. Always take time to help one another - the time to do a good
          deed. Everyone is different, though the same at times, it seems.
          Accept your neighbors differences, and cultivate their dreams.

                                                                            2363

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          Sep-15-93 20:54:00
          From: White Raven
          To: All
          Subject: The Goddess Movement

           I was sitting in the breakroom at work this morning (you know, the
          place where bible quotations greet us in the mornings :) and I dis-
          covered the following article in the 'Colorado Living' section of "The
          Denver Post."  Enjoy

          "The Goddess Movement: Woman-based Spirituality gains followers"
           by Leslie Petrovski

           In mid-September in a sparsely furnished Washington Park home, about
          12 women, mostly in their 30s and 40s, will gather to celebrate Mabon
          -- or fall equinox (sept 23). After a vegetarian potluck dinner, the
          group will sit in a circle around a basket filled with apples, tiny
          pumpkins and acorns -- fruits from the harvest.

           One woman, who started this feminist spirituality group two years
          ago, will start the ceremony by casting the circle -- creating sacred
          space by invoking the elements (eart, fire, water and air) and Goddes-
          ses associated with each element.  During the ritual, the women will
          ask for individual healing, then pass around a globe while asking for
          planetary healing. One might request the universe to heal the suffer-
          ing of the world's women; another will seek healing of the oceans; yet
          another asks for healing in Bosnia. More and more, all over the
          country, women (and some men) are gathering together to practice a
          woman-based spirituality.  They give themselves many names, and their
          rituals vary from group to group.

          "Feminist spirituality combines different movements," explains
          Starhawk, author of "The Spiral Dance," an introductory text to
          witchcraft. "Some are working within Jewish and Christian traditions
          to ressurrect female images; others are outside any organized tradit-
          ional; others participate in the Wicca tradition.  There is a lot of
          diversity in the movement.  What feminist spirituality does is put our
          experience, as individuals and as woman, at the center of our spirit-
          uality."

          There are no estimates of the number of people worshipping this way,
          although journalist Margo Adler, in her book "Drawing Down the Moon,"
          estimates there are 100,000 American pagans, people who call themsel-
          ves witches, Druids or Goddess worshippers -- people who "look to the
          old pre-Christian nature religions of Europe."

          There are many clues of the prevalence of the Goddess.  A young
          scholar completing her Ph.D. at the University of Colorado said, "I
          know a number of women who are big into the Goddess."  Bookstores are
          filled with books dedicated to women's spirituality.  Even driving the
          highway, you'll notice discreet bumper-stickers like "Goddess Bless."

          In Goddess spirituality, the cycles of nature are worshipped and
          celebrated -- winter, spring, summer and autumn -- and are viewed as
          metaphors for birth, growth, fading and death.  Attributes tradition-
          ally viewed as femine (i.e., intuition and nurturing) are revered.
           Defining the Goddess religion, however, is about as easy as catching
          fish with bare hands.  But there is a rich and ancient history as-
          sociated with it.  Old Europe, with its woman-focused religions, was

                                                                            2364

          settled prior to 4000 B.C.  Similar earth-based, female cultures
          existed in Crete, Greece, Catal Huyuk and elsewhere.

           "A lot of this occurred in rural centers," exlains University of
          Denver a art Historian M.E. Warlick.  "In agrarian societies, they
          think of the earth as the mother and typically the earth is a God-
          dess." Eventually, the Goddess-based religions were displaced by
          warrior gods like Zeus and Yahweh.  Some scholars suggest that Goddess
          worshippers went underground, and that the religion survive in secret.

          In the '60s, that began to change.  The feminist movement, which
          brought a new ethic of control to women, also allowed women (and men)
          to look toward feminine images for religious sustenance.  Women and
          men began to practice openly in the Wiccan traditions or create their
          own feminist spirituality.

          To oversimplify the Goddess: There are no rules, except freedom; there
          is no bible, no major doctrine; what has survived of ancient Goddess
          religions has come down in fragments.  Most Goddess worshippers do
          share the goal of living in harmony with nature.

          "As a witch," explains Elisa Robyn, a Denver-based spiritual coun-
          selor, "I have an intimate relationship with the deity, that is the
          Goddess and the God.  I believe in reincarnation.  And I believe in
          karma -- whatever I create inside of me are the energies the world
          hands back to me."  "A couple of years ago, I was at Sunday school at
          the church we were attending," she remembers.  "We were talking about
          virgin birth.  I raised my hand, trambling, and I said, 'I think I'm
          not a Christian anymore.  I don't think Jesus intended us to worship
          him.'"

          Confused and troubled by this realization, Rebecca held a birthday
          party for herself, inviting all of her female friends to talk about
          God. Not satisfied with this intellectual approach, Rebecca, 43, began
          organizing rituals in accordance with the eight Sabbats of the Wiccan
          year: Yule to acknowledge the winter solstice; Brigid, or Candlemas,
          dedicated to the Goddess of fire and inspiration; the Ecostar Ritual
          to celebrate the spring equinox; Beltane, or May Eve; Litha, or the
          summer solstice; Lughnasad to mourn the dying Sun King; Mabon, or the
          fall equinox; Samhain, or Halloween, that marks the end and the
          beginning of a new year. Due to Rebecca's urgings, a small group of
          women has evolved to conduct rituals and tentatively celebrate the
          seasons.  Rebecca's mailing list is now up to 30 women.

          The Goddess movement is "attracting a wide range of people," explains
          Starhawk, who was raised Jewish, "from a middle-aged women who have
          lived very conventional lives to young, punk anarchists."

          Lois Yackley, 49, a Denver elementary-school teacher and member of
          Rebecca's Goddess group, sees her involvement as an outgrowth of her
          mental health.  Like many women who are seeking a woman-based spirit-
          uality, Lois, a former Catholic, always felt the absence of women in
          the church.  As she grew in therapy, women's issues became increas-
          ingly important to her. "The next step in the feminist movement," Lois
          says, "is spiritual. Some feminists are saying that there will be nore
          mor progress (in the movement) unless it's spiritual."

                                                                            2365

          Lois became involved in Rebecca's group through a growing friendship
          with Darcie, the mother of a child in Lois' class.  As their friend-
          ship matured, they shared books on feminist spirituality and attended
          Rebecca's rituals and parties. "Women are getting together to see how
          we feel about things.  We validate out feelings and thoughts.  This
          feels right."

          Darcie, 43, is an artist and homemaker, who struggles with her
          conflicting feelings for her church (she is a Methodist and a church
          trustee) and her blossoming interest in feminist spirituality.  "I no
          longer have a strong belief (in Christianity), but I'm interested in
          the structure of my family," she explains.  "It's a difficult situat-
          ion for me, emotionally and psychologically.  I feel very strongly
          about the family worshipping together, so I'm not ready to give (the
          church) up until I have something to replace it with."

          Rebecca's group gives Darcie a place to explore her new ideas about
          spirituality with women who feel the same way.  "I'm trying to move
          toward believing not in one power over all, but a multiple power
          within," Darcie explains.

          "This matches the political climates of the times," explains Robyn.
          "Women are looking for something about themselves that's special.  So
          the Goddess is becoming more prevalent."  Robyn, who also was raised
          Jewish and now practices in the Wiccan tradition, adds that, "Women
          are looking for their power.  This is right in line with the ecology
          movement, the women's movement, the personal growth movement."

          "When women get into witchcraft, it is a blossoming experience.  There
          are role models -- women of power, Goddesses -- it's a totally dif-
          ferent energy and perception."

          ... "Never did Nature say one thing and Wisdom say another." -- Burke

                                                                            2366

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                                       Funeral rites
                                        Oz Caliburn
          A long while ago, I said I would post the funeral service that I had
          put together for my sister.  Having at long last got my act together,
          here it is.  The sources for the rite were "Magical Rites from the
          Crystal Well" by Fitch, and "The Book of the Prophet" by Gibran.  A
          couple of the poems were written by my other sister, and by my father.
          The final poem is unsourced, but I first saw it in a copy of "The
          Wiccan", which was an AustPagan newsletter.

          As a bit of background, my sister Vicki was spastic and mentally
          retarded.  She died at the age of 35, after renal failure.  My wife
          and I were at her deathbed, and actually took her across - no easy
          task, as her mind was very hard to "grip".  Vicki, although severely
          retarded (mentally she was about 3-4, could not read etc) had grasped
          the fact that she wasn't going to get better from her last illness,
          and had in fact asked me to "help her die".

          I hope that this rite, my last gift to my sister (even if I have taken
          it from various sources), may help inspire some of you who find
          yourself in similar circumstances.  It is non-denominational, focusses
          on no particular deity, and served it's pupose admirably at the time.

                 ******************************

          Part 1

          We have for a while lost one who is dear to us, And we all feel the
          loss. But it is only for a time, and we will lose our sorrow.

          There is a reason for being here, and a reason for going. The Other
          Side, the Places Beyond, Are warm, pleasing and beautiful with all
          ills gone, and youth anew.

          There is a reason for leaving, when the purpose of this life is done.
          We must all journey beyond to pause, to rest, and to wait for those
          who are loved, In a place far from the cares of this world, with
          happiness and strength renewed. For dying is only a mode of forget-
          ting, a way of rest, a way of returning to the Eternal Source, however
          we may see It.

          It is said in ancient lore -

          "Arrayed in some new fleshly disguise,
          Another mother gives birth.
          With sturdier limbs and brighter brain,
          The old soul takes the road again".

          (At this point, my other sister read this poem - I believe she wrote
          it herself, but from where she drew her inspiration, I can only
          wonder)

          You came and touched so many hearts
          In so many different ways.
          You gave so much, and asked very little in return.
          There is an emptiness as if a part of me is missing,
          But I am sure with time you will show me how to be whole again.
          I know you are safe now, and nothing can harm you.
          Remember, although we're apart,
          We will always be together.

          Part 2

          Life and death are one, as the river and the sea are one. For what is
          it to die but to stand naked in the wind, And to melt in the sun?
          What is it to cease breathing, but to free the breath from it's
          restless tides That it may rise, and expand, and seek it's Gods
          unencumbered?

          Only when you drink from the river of silence
          Shall you indeed sing.
          And when you have reached the mountaintop,
          Then shall you begin to climb.
          And when the Earth has claimed your limbs, then shall you truly
          dance.

                                                                            2367

          (The following poem was written by my father - he says now that it is
          crude doggerel, but it speaks from his heart)

          Vicki, Fate was most unkind,
          Gave adult's body, but child's mind.
          Yet from you so much love was spread
          Everywhere you were seen to tread.
          We'd like to think where'er you roam
          In the new world you'll call your home,
          There'll be no more pain, no more ills,
          No more of this life's bitter pills.
          Forgive us if today we're sad,
          For we loved you so much - Mum and Dad.

          Part 3

          (This was read as the coffin was taken from the room used for the
          service to the crematorium)

          Do not stand at my grave and weep,
          I am not there, I do not sleep.
          I am a thousand winds that blow,
          I am the diamond glints on snow.
          I am sun on ripened grain,
          I am the gentle Autumn's rain.
          When you wake in the morning's hush
          I am the swift uplifting rush
          Of quiet birds in circled flight.
          I am the stars that shine at night.
          Do not stand at my grave and cry,
          I am not there, I did not die.

               ********************

          Those who were at the service, Pagan, Christian, and agnostic alike,
          all felt that these words expressed the "right" things at the death of
          a much-loved person.

          Blessed be

          O C
 
          ... But to be born again, you must die

                                                                            2368

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                      TO WICCEN OR NOT TO WICCEN......
                              by Vivienne West

     Christians  "christen"  a  child  shortly  after  it comes into the
     world. Surely, then, it would make sense for Wiccans to "wiccen"  a
     child at the same age - or even earlier.

     I have an objection to the christening ceremony based on my  funda-
     mental belief in the right of the individual to make their own free
     choice.  The  christening ceremony, usually if not always performed
     on a person who is far too small to speak for themselves,  condemns
     the  child  to  at least nominal Christianity all their life. Their
     parents are sworn to raise the child as a Christian no  matter  how
     obviously  unhappy  that  makes their offspring, and statements are
     made in ritual about the actual belief-system of the child. This is
     abhorrent to me: no one should ever make binding  magical  promises
     (and  all  rituals, even Christian ones, are magical) about someone
     who cannot speak for  themselves  and  whose  preferences  are  not
     known.

     Now, I have read short articles in various Pagan magazines  in  the
     past  (one in particular I remember, but Murphy has got to my mind,
     so I can remember neither the title  nor  the  authors'  names)  in
     which people have laid out ritual events ar scripts that do exactly
     the  same  thing,  only  in Wiccan terms instead of Christian ones.
     This, too, even as a Wiccan, I  find  distasteful.  Once  again,  a
     person  (even  if  they  think  of  themself as a concerned, caring
     parent) is forcing their own belief-system and value-judgements  on
     someone who is too young and helpless to speak for themself.

     I  do  believe  in  celebrating the event of birth. Birth is a huge
     step:  it  is  a  statement  about  the  individual's   choice   of
     environment  and associates for up to the next hundred years or so.
     It marks the beginning of a period known  as  life,  in  which  the
     individual  is  offered  chances to grow and develop, as well as to
     experience pleasures and pain. Birth should be celebrated,  and  it
     is fitting to celebrate it in front of the Gods.

     But  even  as  a  part  of such celebration, do I have any right to
     insist that my infant child is going to grow up into being  Wiccan?
     Obviously,  as a Wiccan whose every aspect of life is influenced by

     my belief-system, I am going to teach my child about the Craft  and
     try  to instill a love of the Gods that I know and love. I am going
     to try to teach a love of the magical way of looking at the  world,
     as opposed to the boring old way everyone else looks at things. Yet
     if my offspring, while knowing all they can about the Craft, decide
     it  is  not for them and some other path (or no path at all) is the
     only right and fitting way to live their life, then that  is  their
     decision.  I  have  no  right, even at this early stage, to condemn
     them to a lifetime of Wicca, no matter what.

     On the other hand, though, as a caring parent I  have  every  right
     and  every emotional need to do whatever I can to protect and bless
     my child. I will definitely do a working  when  this  infant  I  am
     carrying  is  born. This will be along the lines of an introduction
     or presentation of my child to the Old Ones, and an asking of their
     blessing and protection on him/her. It will  not,  however,  be  an
     ceremony  formally  inducting  the  child into Wicca. That can wait
     until such time as he/she expresses an interest in initiation.

                                                                            2388

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     To: All
     Re: Re: Tools Etc.

     This was originally a post by Song Bird in the Herbalism echo.  I
     thought it was interesting enough to cross-post it to some of the
     magical echos.
     Note to all:  I appologize for the exceedingly lengthy nature of this
     post. My thought was that unless you, dear reader, have been following
     the posts on this topic, an edited response would be really obscure.
     And thank you, Song Bird, for this post to which I am responding.  Gave
     me pause for thought, for sure!  Bless you!

     SB>> SH> It is much easier for the student to concentrate on
     SB>> SH> their true value if they already know that they can work
     SB>> SH> the magic without the tools.
     SB>>
     SB>PW> I approve!  Bravo!  I tend to agree with the folks I know
     SB>PW> who insist that you're not much of a magician if you depend on
     SB>PW> something outside of yourself for your magic. Not that tools aren't
     SB>PW> useful! I tend to feel that learning energy movement through your
     own
     SB>PW> mind and body is the foremost important thing in beginning.

     SB>Hallo.  I'm aware that this conversation is mostly directed towards
     Wiccan
     SB>workings (correct me if I'm wrong), but if I may I'd like to insert a
     though
     SB>into it.

     Wiccan, ceremonial magic and generic Neo-pagan, yes...

     SB>Being that there are many forms of magic, and some of them religious,
     SB>how do you respond when challenged that there are some forms of magic
     SB>that are integral to ritual.  Without the ritual and it's working
     SB>tools of power, the end result of the magic is less well worked.

     I suppose I would say that theoretically any magic that can be worked
     with ritual and/or tools can also be done without.  The caveat with this
     is that most of us (self included) don't have the skills, knowledge
     and/or power to do without the ritual/tools for certain complicated
     powerful working, IMHO.  Though perhaps if we worked without tools or
     ritual more often we'd get better at it... ;)  Seriously, though, I'm
     not advocating dropping the tools or ritual --- they're useful.  And I
     think it's better to do what's useful than to work until you're ninety
     before you finally get good at it!

     SB>Tools sometimes mean much more than just a focus, more than just a
     SB>way to get to where you are going. Ofttimes the tools themselves are
     SB>invested of the very life necessary to work the magic.

     You're speaking here of tools which carry energy or intelligence, I
     assume?  I was refering to tools which are made by the worker or by
     another worker for the purpose of someone else using them.  In my
     understanding tools are more useful if they carry energy or
     intelligence.  If they do, it's because the worker put it there.  I
     differentiate these from tools which acquire energy or intelligence
     through a process other than human intervention.

                                                                            2391

     SB>Shamanistic paths use tools in this way, as an example of one.  There
     >is soul invested in the very wood and in the nature of the stones, and
     >in the casting of the light, and in the movement of shadow, and in the
     >rippling shudder of sing-song rhythm.  Without these, with only a
     >wo/man alone and reft of surroundings, how much are we depriving
     >ourselves of?

     It sounds to me like in that circumstance we are depriving ourselves of
     the opportunity to work with another intelligence. When you use the word
     "soul" I presume you mean "entity" as well, to which I attribute some
     level of intelligence.

     SB>Any tradition that believes in the vesting of power down through the
     SB>centuries, in the passing of knowledge, known or unknown, unto it's
     heirs,
     SB>fits into your definition of the use of tools to enhance personal power.

     Not tools.  The vesting of power and passing of knowledge is through (as
     I comprehend it currently) the partnership of human and deity.  As I see
     it, the process of initiation (which many workers use, including all of
     the shamanistic paths that I know anything about) does several things:
     1) charters the individual with membership in the group with all the
     rights and responsibilities involved thereof.  2) Passes power or
     knowledge from the initiator to the initiate (sometimes the power or
     knowledge is seen as coming from elsewhere, such as a deity).  3)
     Formally introduces the initiate to the energy and/or deities of the
     tradition.  4) Creates a new personality for the initiate which
     sometimes supplants the old one.  I'm sure there are points I've missed
     and not all initiations do all these things.

     SB>What is this personal power you use?  Certainly that power is from
     SB>within, utilizing nothing from without, if you deny the use of tools.

     Not necessarily or entirely; I don't consider the ambient power of the
     universe a "tool" per se.  I differentiate between energy and a tool.

     SB>What, precisely, is a tool?

     Good question!  Does this fall into the same kind of discussion as "what
     is a witch", perhaps? :)   IMHO a tool must be an object, either
     physical or an astral representation of a physical object.  If it's not
     an object, if it's an entity, energy, intelligence, spirit, or whatever,
     it's not a tool, it's a partner (or servant in some circles).

     SB>What, precisely, is personal power?

     I think of personal power as the ability to exercise one's abilities.
     To whatever degree you have the energy, skill and knowledge to do so,
     you have personal power. This includes the energy, skill and knowledge
     to draw on power from outside your physical/astral/whatever being.

     SB>Are the gods a tool, or power, and can we cast without them?

     The gods I deal with are real entities with minds, thoughts, feelings,
     histories and agendas of their own.  They aren't psychological
     constructs, or sheer power, or tools.  If by "cast" you mean what I mean
     by "work", I say yes.

                                                                            2392

     SB>Is inherented knowledge passed through the centuries personal power, or
     a
     SB>tool, and can we cast without it?

     I think of power as energy, but perhaps the power passed by initiation
     is both information and energy (thus including knowledge).  I conceive
     of the power of an inititiatory line (of whatever flavor) as a stream, a
     line of connection to which all members of that line, living and dead,
     connect.  We can draw on the knowledge and energy of the line, or we can
     work without it.  I don't think of it as exactly personal, as it belongs
     to everyone in the line.

     SB>Are the spirits that surrounds us a part of us and a power to be used,
     or
     SB>some seperate entity and a tool to be cast aside?

     Spirits are entities, as near as I can figure, and that makes them
     neither powers nor tools.  There's a difference, for example, between
     drawing on the energy of the moon and making a connection with the
     spirit of the moon.

     SB>At times, the definitions of tools and power become too intermixed
     SB>to seperate.  Perhaps, we are nothing without our tools.  Perhaps,
     SB>there really are no tools.  Perhaps, we are the tool.  I challenge
     SB>that what we are comes from without and that there is nothing that
     SB>we do today or any other that will increase or refine our power one
     SB>wit *unless* we reach outwards.  What we become will pass to the
     SB>generations.  What has been is within and a tool as surely as any
     SB>other.
     I have real difficulty accepting that all I am comes from without.
     That makes me too much defined by that which surrounds me, and binds me
     to be what the outside (parents, friends, society) says I am.  I don't
     believe I am a tool, even of my deities.  I do agree that without input
     from that which surrounds us, we don't have any opportunity for growth
     and development.  That is where connections are so important, and why it
     is so important for us to connect with that which nourishes us,
     rather than that which stunts or devours us.  What we pass to the
     generations depends on the quality of our lives and works.

     SB>And when an oak is dead or felled to earth
     SB>By one to whom a tree is but a tree,
     SB>Where is this treasury of loveliness?
     SB>I think it passes to another birth.
     SB>The rugged pine that overlooks the sea
     SB>May know the charm the desert palms confess.
     SB>--Grace Brown

     This was too gorgeous to omit. :) --- Phoenix

                                                                            2393

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                         Solitary Neophyte Ritual from Usenet

     This is from the alt.magick group on Usenet. It was posted in the middle of
     the last year.

      Hello,

        Due to an overwhelming email response, I've decided to post my solitary
      G.D. Neophyte (0=0) ritual.  It's still in the experimental stages, so I'd
      appreciate comments.

        A few caveats.  First of all, compared to the 'official' ritual (which
      I included in outline form after my own), it is SHORT.  Much detail has
      been omitted.  This is primarily to aid memorization, but the central
      working or 'purpose' of the ritual can be expanded in many ways (I give 2
      examples).  Because of this flexibility and brevity, it may not stand
      up to 'official' standards -- I probably don't mention enough god-forms,
      stations, or sephiroth (yet) -- but I still think it's a valuable tool.

        In addition, please forgive the somewhat stilted prose in the descrip-
     tions. It was written with the old grade rituals in mind.  Also, some parts
     are completely of my own design (such as the oath and the eucharist at the
     end), but I think they mesh well with the 0=0 'current'.

        Oh yes, and:  The following is copyrighted, 1992, by Steven R. Cranmer.
     ___________________________________________________________________________

      * * * * * * *  THE ENTERER OF THE THRESHOLD  * * * * * * *

     (0)  Precede the ritual with a general purification of the body.

     OPENING:

     (1)  Dim the Temple lights.  Lay out thy circle in a clockwise direction,
          starting in the East.  Set up a veiled Light in the East.

     (2)  Stand in the center of the circle, light thy lamp in the left hand,
          and give the Cry of the Watcher Within:

            "Hekas!  Hekas!  Este Bebeloi!"

     (3)  Perform the Lesser Banishing Ritual of the Pentagram, to banish all
          unwanted energy from the circle.  Precede and follow with the
          Qabalistic Cross.

     (4)  At the center, keep still and listen to the voice of thy Undying
          and Secret Soul.  Say:

            "Let me enter the Path of Darkness and, peradventure, there
             shall I find the Light.  I am the only Being in an Abyss of
             Darkness; from an Abyss of Darkness came I forth ere my
             birth, from the Silence of a Primal Sleep."

     (5)  Purify and consecrate thyself:

          Extend thy arms in the form of a great cross, and say:

                                                                            2394

            "In the name of the Lord of the Universe,"

          Make three small crosses on thy forehead with the LEFT middle finger
          (Stolistes purifies with water), and say:

            "Who works in silence,"

          Make three small crosses on thy forehead with the RIGHT little finger
          (Dadouchos consecrates with fire), and say:

            "And whom naught but silence can express...."

     (6)  The Oath:

          Kneel on both knees.  Raise thy head towards the heavens, and say:

            "I am _______, and I seek the Light."

          Lower thy head to the earth, and say (slowly and methodically):

            "I am _______, and I do this day bind myself to Know, to Dare,
             to Will, and to Keep Silence."

          Raise thy head slightly, halfway between earth and heaven, and say:

            "I am _______, and I am a child of earth and starry heaven."

     INVOCATION:

     (7)  Mystic Circumambulation in the Path of Darkness:

          Rise, approach the North, and face East.  Circumambulate one and a
     half
          cycles with the sun, and pause -- barred in the South.  Take a deep
          breath before continuing, contemplating the uselessness of fear
          uncontrolled, then say upon passing the Hierus in the West:

            "Darkness is thy Name,
             thou Great One of the Paths of Shades."

          Circumambulate one and a quarter cycles with the sun, and pause --
          barred in the North.  Take a deep breath before continuing, con-
     templating
          the need for balance (the Middle Pillar), then say upon passing the
          Hierophant in the East:

            "Light dawning in Darkness is thy Name,
             the Light of a Golden Day!"

          From the East, turn and face the West.

     (8)  Close thine eyes, and hear the Hierophant say, as you step forward
           four times to the West,

            "I come in the Power of the Light.
             I come in the Light of Wisdom.
             I come in the Mercy of the Light.
             The Light hath Healing in its Wings."

                                                                            2395

     (9)  Turn and face the East.  Open thine eyes and invoke the Lord of the
          Universe as you step four times back towards the East.

            "Holy art Thou, Lord of the Universe!
             Holy art Thou, whom Nature hath not Formed!
             Holy art Thou, the Vast and the Mighty One!
             Lord of the Light and of the Darkness!"

          Simultaneously, make the active invoking pentagram of spirit with thy
          right index finger, and the passive invoking pentagram of spirit with
          thy left index finger.

     (10)  Touch the Light in the East with thy right hand, and say:

             "Inheritor of a Dying World,
              We call thee to the Living Beauty."

           Touch the Light with thy left hand, and say:

             "Wanderer in the Wild Darkness,
                                                   (light the Light)
              We call thee to the Gentle Light."

           Touch the Light with both hands, and say:

             "Long hast thou dwelt in Darkness,
              Quit the Night and seek the Day!"

           Knock with the right foot with each pulse of the Battery, and take
     small steps (9) backwards, extending the Light...

                   KHABS  AM  PEKHT     !
                    KONX  OM  PAX       !
                   LIGHT  IN  EXTENSION !

           Bask in the power and glory of the Light, and imagine the god-form of
           Horus surrounding thee.

     (11)  At this point in the ritual, many things can be done.  Two reflective
           practices, however, are obvious:

           (a)  DIVINATION:  Sit in the center of the circle, face the
                             Light, and perform thy castings.  Begin with
                             the sign of Horus, and end with the sign of
                             Harpocrates.

           (b)  RECITATION OF THE TREE OF LIFE:

                Step forward, starting with the right foot, and trace out
                  the Tree of Life, rising on the upward Lightning Flash.
                  Vibrate each sephiroth-name as it is passed.

                Arriving at Kether in the East, bask in the power and glory
                  of the Light.  Vibrate each Hebrew letter name, starting
                  with Aleph, and meditate on its meaning, position in the
                  Tree, and Tarot image.

                Turn to the West and formulate the Middle Pillar, beginning

                                                                            2396

                  with the sign of Horus and ending with the sign of
                  Harpocrates.

     CLOSING:

     (12)  Mystic Reverse Circumambulation in the Pathway of Light:

           Rise, and approach the East.  Face towards the East and make the
     signs of Horus and Harpocrates.  Circumambulate with the sun three
     times (making the above 0=0 signs upon each passage to the East --
     three more times).  Stop and turn to the West.

     (13)  Go to the center and face West.  Purify and consecrate thyself:

           Extend thy arms in the form of a great cross, and say:

             "In the name of the Lord of the Universe,"

           Make three small crosses on thy forehead with the LEFT middle finger
           (Stolistes purifies with water), and say:

             "Who works in silence,"

           Make three small crosses on thy forehead with the RIGHT little finger
           (Dadouchos consecrates with fire), and say:

             "And whom naught but silence can express,"

           Extend thy arms once again in the form of a great cross, and say:

             "I declare that the Sun has arisen and the shadows flee away!"

     (14)  Face the East, and take thy eucharist:
           (NOTE:  The following is ancient Egyptian, from the Book of the
                   Dead.  Roughly translates as  "I live in MAAT, I nourish
                   my heart on MAAT")

             Sipping    the  wine, say:   "Onkh-ya, em-maot."
             Eating     the bread, say:    "Som-ya, em-maot."
             Swallowing    both,   say:     "Ab-ya."

     (15)  Contemplate the achievement of the Light:

             "Be my mind open to the Higher.
              Be my heart a centre of the Light.
              Be my body a Temple of the Rosy Cross."

     (16)  Final banishment:  (precede and follow with the Qabalistic Cross).

           Make a rose-cross in the east.  First, make the vertical line, from
           top to bottom, saying:

             "In the name of Yeheshuah the redeemer,"

           Make the horizontal line, from left to right, saying:

             "I do now suffer all spirits bound by this ceremony
              to depart in peace unto their places."

           Make the circle, starting at the rightmost point and going clockwise,
           saying:

             "May the blessing of Yeheshuah Yehovashah be with you
              now and forever more, and let there be peace between
              me and you."

     (17)  Stand in the center of the circle, light thy lamp in the left hand,
           and give the Cry of the Watcher Within:

             "Tetelestai!"

     (18)  Douse the unveiled Light.  Take up thy circle in a counter-clockwise
           direction, starting in the East.  Raise the Temple lights.

     ___________________________________________________________________________

     An outline of the full Neophyte ceremony follows.

     The letters in column 1 refer to the breakdown of the ritual
     in the Z.2 'formulae of light.'
     ___________________________________________________________________________

              * * * THE ENTERER OF THE THRESHOLD * * *

     A                         East
     A           ---------------------------------
     A           |   IM   CN          PH   PR    |
     A           |              HP ______        |
     A           |                 eeast/        |
     A           |-------------------------------|
     A           |        (B)   HG   (J)         |
     A           |                               |
     A   North   |            -------            |  South
     A           |ST          |  +  |          DA|
     A           |            | /_  |            |
     A           |            -------            |
     A           |     ______            KX      |
     A           |     wwest/   HS               |
     A           ---------------------------------
     A                         West      SN

     B   HP = Hierophant

     C   IM = Imperator       (Gevurah)
     C   CN = Cancellarius    (Chesed)
     C   PR = Praemonstrator  (Tiphareth)
     C   PH = Past Hierophant
     C   HS = Hierus
     C   HG = Hegemon
     C   KX = Kerux
     C   ST = Stolistes

     C   DA = Dadouchos
     C   SN = Sentinel

     D   The Candidate, in black.  Head covered with hood-wink, rope tied
     D    thrice around waist.

     E   THE OPENING OF THE 0=0 GRADE
     E
     E  01. HP /                                    (/ is symbol for knock)
     E  02. KX gives call:  `Hekas! Hekas! Este Bebeloi!'
     E  03. HP supervises the opening....
     E       - KX and SN knock to check that the Hall is guarded.
     E       - HS accepts Neophyte signs from all to assure secrecy.
     E  04. Naming of chief officers of this grade (HP,HS,HG).
     E      Naming of lesser officers.  (by NAMING, Invisible stations awake)
     E      Explanation of stations and duties of all officers.
     E  05. Purification and Consecration (of the Hall) with water and fire.
     E  06. 1st Mystical Circumambulation (in the Pathway of Light;
     E       Rashith ha-Gilgalim - the swirlings of the Primum Mobile).
     E  07. All rise, adoration: `Holy art thou, Lord of the Universe....'
     E  08. KX declares the Hall opened.
     E  09. Battery of the 0=0 grade:  HP /, HS /, HG / : KHABS AM PEKHT
     E                                 HS /, HG /, HP / : KONX  OM PAX
     E                                 HG /, HP /, HS / : LIGHT IN EXTENSION
     E  10. All sit.  KX removes rose, cup, paten, and lamp from altar.

     F  11. HP announces dispensation from 2nd Order Chiefs to admit Candidate.
     F  12. HG goes out to prepare candidate.  Knocks for entry.
     G  13. HG LEADS IN CANDIDATE.
     G  14. Speeches by HG, ST, DA, HP, KX : unpurified; barred from entering.
     G  15. 1st purification and consecration (of Candidate).
     H  16. HP asks Candidate why he has come.  HG replies for Candidate.
     I  17. HP asks Candidate if he/she is prepared for the Oath, and explains
     I       its ramifications and limits.
     J  18. Candidate kneels.  All 6 officers form a hexagram around him/her.
     J  19. The OATH is repeated.
     J  20. Candidate rises.
     K  21. HG takes Candidate to NORTH of Hall (greatest symbolical darkness).
     L  22. Mystical Circumambulation - all pass HP twice, then KX bars the
     L       Candidate's passage to the WEST.
     L  23. 2nd purification and consecration.
     M  24. Procession proceeds to HS.  HS promps HG for his name.
     M  25. Hood-wink momentarily lifted as HG answers.
     N  26. Circumambulation continues.  All pass HP and HS again, then KX bars
     N       Candidate's passage to the EAST.
     N  27. 3rd purification and consecration.
     O  28. Procession proceeds to HP.  HP promps HG for his name.
     O  29. Hood-wink momentarily lifted as HG answers.
     P  30. Circumambulation leads to Altar (Candidate on WEST side). All
     P       officers, in hexagram pattern, but HP kneel.
     P  31. HP invokes the Lord of the Universe.
     Q  32. All rise.  HG, HS, HP speeches to the effect of: `Long hast thou
     Q       dwelt in Darkness - Quit the Night and seek the Day!'
     Q  33. The Candidate is received into the Light:
     Q      HP /, HS /, HG / : KHABS AM PEKHT
     Q      HS /, HG /, HP / : KONX  OM PAX
     Q      HG /, HP /, HS / : LIGHT IN EXTENSION
     R  34. Candidate led to EAST side of Altar.  Receives signs, tokens, and

     R       words from HS.
     R  35. 4th purification and consecration (between the Pillars).
     S  36. Rope of darkness removed.  Badge of 0=0 received.
     S  37. Final Mystical Circumambulation.  All pass HP thrice.
     T  38. HP explains rope, hood-wink, Altar (with cross, triangle, and 4
     T       elements), the mystical words, the pillars, lamps, and officers'
     T       stations and meanings.
     T  39. KX declares that NEOPHYTE has been initiated into 0=0.
     U  40. HS addresses Neophyte on secrecy, study, and humility.
     V  41. HP addresses Neophyte on detail of grade progression.
     W  42. KX performs mixing of clear & bloody fluids.  Explains the
     W       importance of the Oath taken.

     X   THE CLOSING OF THE 0=0 GRADE
     X
     X  43. HP /
     X  44. KX gives call:  `Hekas! Hekas! Este Bebeloi!'
     X  45. HP supervises the closing....
     X       - KX and SN (& HS,HG) knock to check that the Hall is guarded.
     X       - HS accepts Neophyte signs from all to assure secrecy.
     X  46. Final Purification and Consecration (of the Hall).
     X  47. Mystical REVERSE Circumambulation.
     X  48. All rise, adoration: `Holy art thou, Lord of the Universe....'
     X  49. Mystic Repast (eucharist of 4 elements).  All partake.
     X  50. KX declares `It is finished!' (inverts cup),  TETELESTAI!
     X  51. HP /, HS /, HG / : KHABS AM PEKHT
     X      HS /, HG /, HP / : KONX  OM PAX
     X      HG /, HP /, HS / : LIGHT IN EXTENSION
     X  52. Final QUINTESSENCE speech of HP.  Neophyte led out by KX.

                                                                            2397

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     The Lady's Prayer

     Our Mother
     Who art here present,
     Honored be thy name.
     Thy time is come
     We shall be One
     On Earth, which is our heaven.
     Give us this day our daily bread
     And love us in our imperfections
     As we forgive those who trespass against us.
     For thine is the spirit of the great
          transformation
     Forever and ever.
     Amen.
                                                                            2398

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                                   The Gaea Thesis

     IN order the understand the nature of the All-Mother, we must first
     understand our own origins.  Each of began our individual life as a single,
     fertilized cell or zygote.  In the processs of its innumerable divisions
     and multiplications, that cell kept dividing up and redistributing the very
     same protoplasm.  That protoplasm which now courses through all of the
     several trillion cells of your adult body is the very same substance which
     once coursed through the bosy of that original zygote.  For when a cell
     reproduces, the mother cell does not remain intact, but actually becomes
     the two new daughter cells.  ANd this is  why, no matter how many times a
     cell fissions in the process of embryological development, all the daughter
     cells collectively continue to compprise but one single organism.
     We may imagine that, should our cells have consciousness akin to our own,
     they may very well fancy themselves to be independent entities living and
     dying in a world that to them would seem to be merely an inanimate environ-
     ment.  But we know them to be in fact minute components of the far vaster
     living beings that we ourselves are.

     Over four billion years ago, life on Earth bega, as do we all, with a
     single living cell containing a replicating molecule of DNA.  From that
     point on that original cell, the first to develop the awesome capacity for
     reproduction, divided and redividied and subdivided its protoplasm into the
     myriads of plants and animals, including ourselvs, which now inhabit this
     third planet from the Sun.

     But no matter how many times a cell fissions in the process of embryolog-
     ical development, all the daughter cells collectively continue to comprise
     but one single organism.  ALl life on Earth comprises the body of single
     vast living being -- Mother Earth Herself.  The Moon is Her radiant heart,
     and in the tides beat the pulse of Her blood.  That protoplasm which
     coursed through the body of that first primeval ancestral cell is the very
     protoplasm which now courses through every cell of every living organism,
     plant or animal,of our planet. And the soul of our planetary biosphere is
     She whom we call Goddess/

             "First life on my sources
             First drifted and swam
             Out of me are the forces
             Which save it or damn
             Out of man and woman
                     and wild-beast and bird

                            BOOK OF SHADOWS

                           VOLUME The SIXTH

                            pp. 2400 -2856

                      RIDERS OF THE CRYSTAL WIND
.............................................................................
2400

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                 The Parts of the Soul

                A Greek System of Chakras

                      (first draft)

                    by  John Opsopaus

                      Introduction

This essay resulted from an attempt to find a Greek system of "energy
centers" corresponding to the chakras of Eastern philosophy.  Such a
correspondence would help illuminate Greek mysticism and reveal some of
the foundations of the Western Magical Tradition.  This goal might seem
to be a shallow exercise in analogies, but there are reasons to expect
a
substantial correspondence. First, the Eastern and Greek systems evolved
out of a common Indo-European culture, so one would expect genetic
correspondences; these connections were likely maintained over the
millennia, since we know the Middle East mediated continual cultural
transfer with both the West and East.  Second, there is a certain degree
of objectivity in the system of chakras, as reflected in the physical
body, which would lead to correspondences even in the absence of
cultural contact.  The consequence of these two factors is a significant
uniformity in ideas about the Spirit and its connection to the Body
across the Eurasian continent, and even beyond, as documented, for
example, in Onians's _Origins of European Thought_.

How would we know a Greek system of chakras if we saw it?  The standard
I have used is that (1) they should be approximately seven energy
centers; (2) they should be approximately located where the chakras are
located; (3) they should have approximately the same "functions" as the
chakras.

It's worth keeping in mind that the chakra system best known in the
West, with seven chakras, is not the only system; some have more than
fourteen (Eliade, 243-5; Murphy, 156).  Therefore, we should not expect
an exact correspondence of number, since certain energy centers might or
might not be counted depending on their strength or the "kind" of energy
they concentrate. Furthermore, different systems differ in their exact
placement of the chakras, so likewise we should not expect an exact
correspondence in a Greek system. Nevertheless, it will be apparent that
the Greek system corresponds closely to the system of seven chakras.

My principal source has been Onians, especially Part I and Part II (chh.
1-7), but the overall structure is described in Plato's account of the
"Parts of the Soul" in the Timaeus (69c-73d), which probably embodies
Pythagorean doctrine. In the following I've numbered the energy centers
from the top down with Roman numerals, since this accords better with
Platonic doctrine; however, the chakras are conventionally numbered from
the bottom up, for which I've (appropriately) used Hindu numbers
(so-called Arabic numbers).

                             I

The Crown of the head (Gk. koruphe, Lat. vertex).  Plato said the humans
stand upright because of the connection between the Heavens and the Soul
in their brains.  People with especially great power in their heads were
2401

represented with a nimbus, a halo of flames, around their head (attested
as early as the 3rd cent. BCE in Greece).  This center corresponds to

 Chakra 7 (at the crown of the head), called Sahasrara, which means
 "thousand (-petaled)," an appropriate description of a nimbus.

                            II

The Brain (Gk. enkephalos, Lat. cerebrum), which contains the psuche
(Gk.) or genios (Lat.).  (I use the old Latin spelling "genios" to avoid
confusion with the English "genius."  The genios is sometimes called the
anima.)  In Homeric times the psuche was taken to be the "Vital Spirit"
or Life Principal (the mind or consciousness was placed in IV, the
chest), corresponding to Skt. asu. The later view, which is found in
Plato and corresponds better to the Eastern system (cf. Skt. atman), is
that the brain is the center of rational thought, the Intellectual
center.  In both Homer and Plato the psuche is considered the immortal
part of the Soul.  The physical substance corresponding to psuche was
marrow (medulla), especially the cerebrospinal fluid of the brain and
spine, but also in other parts of the body (see below).  For this reason
departed souls were thought to appear as snakes, which are all brain and
spine.  Scalp and facial hair were considered physical emanations of the
psuche, and so the hair, scalp and chin were considered sacred (hence
the dedication of locks and the touching of the chin or beard in
supplication).  This center corresponds to Chakra 6 (at the brow),
called Ajna, which means "authority or command," an appropriate name for
the rational faculty, which Plato said "controls and restrains" the
lower faculties; Onians calls it the Executive function.

                            III

The Neck (Gk. trachelos, dere; Lat. collum), which Plato called the
"isthmus or boundary" between the Superior, Divine or Immortal Soul and
the Inferior or Mortal Soul.  He said that it allows communication
between the two, but prevents the Lower Soul from "polluting" the
Higher.  This center corresponds to Chakra 5 (in the throat), called
Visuddha, which means "purgation or purity," that is, "the purging of
the merely animal, physical system" (Campbell, 165).

                             IV

The Heart and Lungs (Gk. phrenes, Lat. cor), which contain the thumos
(Grk.) or animus (Lat.), which is the Higher part of the Mortal Soul.
In Homeric times the thumos was the Conscious Spirit, the vehicle of
Thought and Feeling (cf. Skt. manas).  Later, it was restricted to
feeling, emotion, passion and especially spirit, courage and anger - the
Affective function.  This center corresponds to Chakra 4 (at the heart),
called Anahata, which means "not hit" (referring to the mystical sound).
This chakra is associated with prana (Skt.) - vital breath, vital spirit
(Campbell, 164), as are the phrenes with pneuma  (Gk.) or spiritus
(Lat.) - breath, spirit.  Campbell (164-5) says, "This is the
aspiration, then, of spiritual striving," and "the birth of the
spiritual as opposed to the merely physical life," and likewise the
phrenes are associated with spirit, as opposed to the lower parts, which
are associated with physical needs and desires.

The "little foyer" (the Red Lotus of Eight Petals with the Kalpa Tree)
2402

below the Heart Chakra corresponds to the diaphragm, which Plato called
the "midriff partition" separating the two parts of the Mortal Soul
(associated with Spirit and Desire, respectively).

                             V

The Belly (Gk. gaster, Lat. abdomen), between the diaphragm and navel,
is the site of the Lower Part of the Mortal Soul, which is the
Appetitive Soul, which we share with the lower animals and plants; its
function is nutrition and it is the source of Desire (both Nutritional
and, by most accounts, Sexual). This center corresponds to Chakra 3 (at
the navel), called Manipura, which means "city of the shining jewel,"
and its function is "aggressive:  to conquer, to consume, to turn
everything into oneself" (Campbell, 159-60), which is a good description
of the Appetitive Soul.

                            VI

The Gonads (Gk. gonades, Lat. genitalia), representing the Procreative
function.  The "marrow," the stuff of which psuche or genios was made,
was the Life Essence; Plato says that in it is made "the bonds of life
which unite the Soul with the Body."  This marrow or sap is passed down
the spine, concentrated in the gonads, and is the source of the life of
the offspring. In particular, semen was considered a kind of
cerebrospinal sap.  This center corresponds to Chakra 2, called
Svadhisthana, which means "her favorite resort," an apt name for "the
cakra of sexuality" (Campbell, 144).

                            VII

The Sacrum or Holy Bone (Gk. hieron osteon, Lat. os sacrum), that is,
the base of the spine.  Because this was a center of concentration of
the Life Force, Middle Eastern people believed that the entire body
could be regenerated from this bone, and Onians (p.  208) conjectures
that its potency may account for "kiss of shame" (osculum infame) of the
Witches and Templars (and perhaps the Cathars and Waldenses).  This
center corresponds to Chakra 1, called Muladhara, which means "root
base," which Campbell (p. 144) associates with "hanging on to life" and
a "reactive psyche," so in both cases we have the grossest form of the
Life Force.

Similarly, the Spine was called the Holy Tube (hiera surinx), which
recalls the Sushumna (Spine), which is likewise considered a channel
(nadi).  Likewise the Egyptian Ded Pillar, which represents the spine,
was a symbol of Life.  I have not, however, found Greeks correspondents
to the Ida and Pingala nadis.

                           VIII

The above are the "central" energy concentrations of Greek philosophy,
and it is apparent that they correspond closely to the familiar seven
chakras.  The Greeks also recognized "peripheral" energy concentrations
in the hands, thighs and knees (which have a large concentration of
"marrow").  This explains the sacrifice of thigh bones, the use of the
hand (especially the right hand) to exercise executive power, and
clasping the knees when beseeching.  (The knee - Gk. gonu, Lat. genu -
was especially associated with the Life Force - genios - and with
procreation or "generation"; cf. genital, genetic, gonad, etc.)  So far
2403

as I know, corresponding chakras are not recognized in Eastern thought.
As a general rule of thumb, Spirit, of one sort or another, is most
concentrated where the flesh is thinnest (Timaeus 75a), thus, in the
head, chest, sacrum, knees and hands.

                              Summary

 No. English     Greek         Latin     Function        Chakra      No.
 _______________________________________________________________________
 I   Crown       Koruphe       Vertex    Illumination    Sahasrara    7
 II  Brain       Enkephalos    Cerebrum  Intellection    Ajna         6
 III Neck        Trachelos     Collum    Purification    Visuddha     5
 IV  Heart/Lungs Phrenes       Cor       Affection       Anahata      4
 V   Belly       Gaster        Abdomen   Appetition      Manipura     3
 VI  Gonads      Gonades       Genitalia Procreation     Svadhisthana 2
 VII Sacrum      Hieron Osteon Os Sacrum Basic Life      Muladhara    1

                        References

Campbell, Joseph.  (1990).  Transformations of Myth Through Time.  New
York: Harper & Row.

Eliade, Mircea.  (1969).  Yoga:  Immortality and Freedom, tr. Willard R.
Trask.  Bollingen Series LVI.  Princeton:  Princeton University Press.

Mead, G. R. S.  (1967).  The Doctrine of the Subtle Body in Western
 Tradition. Theosophical Publishing House.

Murphy, Michael.  (1992).  The Future of the Body:  Explorations Into
the Further Evolution of Human Nature.  New York:  Jeremy
Tarcher/Putnam.

Onians, Richard Broxton.  (1951).  The Origins of European Thought About
the Body, the Mind, the Soul, the World, Time, and Fate.  Cambridge:
Cambridge University Press.

Poortman, J. J.  (1978).  Vehicles of Consciousness:  The Concept of
Hylic Pluralism.  Vols. 1-4.  Theosophical Publishing House.

                                  finis

................................................................................
2404

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         RITUS OLYMPICUS PENTAGRAMMOU MINOR AD EXPELLENDUM

                    (c) 1993, John Opsopaus

Preface

The following is an adaptation of the Lesser Banishing Ritual
of the Pentagram to the Graeco-Roman Tradition, and so it is
called the "Olympic Lesser Banishing Ritual of the Pentagram."
Such a "translation" is possible because the LBRP is an
enactment in a Qabalistic framework of certain shamanic
practices that are nearly universal.  Once the underlying
shamanic cosmology has been identified, it's relatively
straight-forward to reexpress the ritual in the terms of
another cosmology, such as the Graeco-Roman.

I would welcome criticism of the result, especially from
Qabalists and Ceremonial Magicians.  Criticism/correction of
my Latin and Greek composition will also be appreciated.
Finally, I beg readers to forgive the Early Modern English,
which I've used to add dignity to the text.

The Ritual follows in summary form; a separate posting will
contain a fully annotated text.  This information should make
clear which aspects of the ritual follow from Ancient
Tradition, which come from more recent Magical Traditions, and
which are a result of my speculation or arbitrary choice; such
information is all too often missing from Neopagan recon-
structions.  If anyone knows of a similar adaptation, please
let me know.

Gratias vobis ago,
John Opsopaus
72747.154@compuserve.com
----------------------------------------------------------

                     Ritus  Olympicus

                    Pentagrammou Minor

                      ad Expellendum

   The Olympic Lesser Banishing Ritual of the Pentagram

                         which is

 The Traditional Lesser Banishing Ritual of the Pentagram
          Adapted to the Graeco-Roman Tradition

                  (c)1993, John Opsopaus

I.  The Opening Tau Cross

i.  Close thine eyes, and by thy breath fan thou the Fire,
which awakeneth the Serpent and the Eagle.  Allow thyself to
grow beyond all bounds of space, until the Universe is
2405

within thee.  Be thou as a God; be thou as a Goddess.

ij.  Draw thou down the Fire of Heaven into thy Heart, and
say:
  "From Celestial Fire"
  "Ab Igne Caelesti"
  "Apo tou Ouraniou Puros"
  [)Apo  tou= )Oura/niou Puros/]

[Suggested gestures for the preceding step:  Raise your arms
into a horizontal, cross position, with palms up (in Celestial
Invocation).  Bring them together above your head, palm to
palm, and then draw the Celestial Fire down to your heart,
while saying "From Celestial Fire."]

[The words to be spoken by the practitioner are given in
English, Latin and Greek.  In an attempt to combine
readability and accuracy, I've given the Greek text two ways,
in a simple but approximate Roman transcription, and in "Beta
code," a standard ASCII representation of Greek including all
the accents, breathings, etc.  Beta code transcriptions are
enclosed in square brackets.  The Beta code transcriptions
should be reasonably comprehensible with the following
information:  ")" and "(" represent smooth and rough
breathing, respectively; "/", "@ and "=" represent acute,
grave and circumflex accents, respectively; "|" is iota
subscript.]

iij.  Guide thou the bright Beam downward, until it stirreth
the Subterranean Waters of the Abyss and bringeth Them to
life; and while so doing, say thou:
  "To Watery Abyss"
  "Ad Aquosum Profundum"
  "Eis ten Hudroessan Abusson"
  [)Eiss thnn (Udro/essan )/Abusson]

[Suggested gesture:  Keep the palms together and move them
down in front of the groin.  Then separate the hands and hold
them to the sides and slightly forward, with palms down (in
Chthonic Invocation).]

iv.  Direct thou the beam from thy heart through thy left
shoulder, until it stretcheth to the Moon, and say:
  "By Way of Earth"
  "Via Terrena"
  "Kat' Hodon Chthonion"
  [Kat' (Odonn Xqo/nion]

[Suggested gesture:  Raise the left hand up to your chest;
then extend your arm into horizontal position, with the palm
forward.]

v.  Direct thou the beam from thy heart through thy right
shoulder, until it stretcheth to the Sun, and say:
  "By Way of Air"
  "Via Aeria"
  "Kat' Hodon Aitherion"
  [Kat' (Odonn )Aiqe/rion]
2406

[Suggested gesture:  Raise the right arm to the chest and then
into a horizontal position, with forward palm.]

vi.  Feel thou the Sacred Tau Cross that blazeth inside
thee.  Now cross thy arms over thy Heart, and say:
  "Abiding always in the Center.  So be it!"
  "Semper in Medio manens.  Esto!" or "Fiat!"
  "En Omphaloi aei menon" (masc.) or "menousa" (fem.).  "Esto!"
  [)En )Omfalw=| a)ei  me/nwn] (masc.) or [me/nousa] (fem.).
  [)/Estw!]

[Suggested gesture:  Bring your arms together and cross them
over your chest.]

vij.  As thou makest this gesture the Moon and Sun will
stand together above thy head, nor will they ever move from
there.  Moon over Sun and Sun over Tau Cross; thou art the
Holy Caduceus.  Thou hast become the Center of the World,
for the Cosmic Axis runneth through thy spine; on thy left
standeth the Path of the Moon, and on thy right the Path of
the Sun, above thee shineth the Cosmic Pole, below thee
lieth the Abyss.

viij.  Thou standest upon the Sacred Mountain, the World
Navel, under which hideth the Watery Abyss.  At thy back
groweth the Tree of Life, which stretcheth over thy head,
the Navel Cord, for the Mountain and Tree are the Cosmic
Pillar, which supporteth the four Quarters of the Heavens.
From Calypso's Cave between the Tree's  roots, which
penetrate the Abyss, are the four springs, which flow to the
four Quarters of the World, and they run with water, honey,
milk and wine.  Around the World Tree's trunk coileth thrice
and half again the Serpent.  In the Cosmic Tree's leaves
percheth the Eagle of Zeus, guarding the Horn of Amalthea,
from which Nectar floweth into the Libation Bowl, the
Bountiful Breast, which overfloweth, raining Nectar on the
World.  Ambrosia floweth up the trunk of the Tree from the
Deep.  Illumination cometh from Above and Growth cometh from
Below.  The World Tree is the Tree of Destiny and Its leaves
are the Book of Fate, for as they fall, so fall to earth the
winged souls of the folk, ever singing in its foliage.

ix.  Divine Helen, Leto's Daughter, with large breasts,
liveth in the Bountiful Cosmic Tree, for she is Its Spirit;
and Her Brothers, the Dioskouroi, Sons of Zeus [Dios Kouroi]
the All-Shining [Pamphaes], the Heavenly Twins of Leto,
command the Sacred Paths on either side.  For Castor, who
resideth underground, knoweth the Lunar Discipline and
controlleth the Way of Descent, and Polydeuces, who liveth
above, is Master of the Solar Discipline and controlleth the
Way of Ascent.

x.  For learn thou this about the Way of Ascent.  It is
under the jurisdiction of Zeus, the Sky Shaker, who giveth
fertilizing rain and nourishing sunlight.  He holdeth the
Lightning Bolt of Illumination, and His lightning descendeth
from the Sky.  The Way of Ascent is to climb Scylla's
Mountain, which riseth into the clouds, nor can its peak
2407

ever be seen.  Prometheus or Apollo will show thee the Way.
Thy Helper in this journey is the Horse Pegasos, but also
the Soaring Eagle, Dove and Goose.  Then wilt thou break
through the Vault of the Heaven, and going through the
Celestial Pole thou wilt ascend the Heavens.  For this is
the Way of Light, the Path by Day, the Sun's Way, the Path
of the Sage.

xi.  And learn thou this about the Way of Descent.  It is
under the jurisdiction of Poseidon, the Earth Shaker, who
giveth fresh water from springs, but also floods and
earthquakes.  He holdeth the Trident of Ecstasy and His
lightning leapeth up from the Earth.  The Way of Descent is
by the precipice opposite Scylla's cliff, which is the lower
of the two, and from it groweth the Sacred Fig Tree.  Climb
thou down from this Tree to Charybdis, by which thou wilt be
drawn into the Watery Abyss.  Circe or Herakles will show
thee the Way past the Dog and Gatekeeper.  Thy Helper in
this journey is the Serpent Python, but also the Raging Lion
and Bull.  Then wilt thou break through the Vault of the
Abyss and, going down the Well, thou wilt descend through
its levels.  For this is the Way of Darkness, the Path by
Night, the Moon's Way, the Path of the Mage.

xij.  But the Wise know that the Way Up and the Way Down are
the same, for they are both on the Cosmic Pillar, and
sometimes our task demandeth that we go up it, and sometimes
it demandeth that we go down it.  When Duty calleth, we
travel by Day or Night as is the need.  Ask thou Hermes for
guidance, for he frequenteth the Navel.

II.  Pentagrams of the Quarters

xiij.  This is the way thou wilt draw the Shining Pentagrams
that wardeth each Quarter. The first ray goeth from the
lower left to the top, and each ray continueth from the
last.  And as thou makest each ray, sing a letter of the
Name of the Pentagram.

xiv(a).  In Greek the Pentagram  hath the Name HUGIEIA
[U(GI/EIA], which meaneth Soundness or Wholeness, so sing
thou the sounds:
  "Huuuuuuu, Gggggggg, Iiiiiiih, Aaaaaay, Aaaaaaah."

xiv(b).  In Latin the Pentagram hath the Name SALUS, which
meaneth Soundness or Welfare, so sing thou the sounds:
  "Ssssssss, Aaaaaaah, Llllllll, Uuuuuuuu, Ssssssss."

xiv(c).  Though in English we label the Pentagram WHOLE or
SOUND, its spoken Name is WHOLENESS, so sing thou the
sounds:
  "Hooooooo, Llllllll, Nnnnnnnn, Eeeeeeeh, Ssssssss."

xv.  Now go thou to the East and make the Pentagram.  As
thou callest:
  "Jupiter" or "Zeus"
  "Iuppiter"
  "Zeus" [Zeu/s]
2408

hurl thou His Thunderbolt through the center of the
Pentagram, and see it fly away to Infinity.

[Iuno / Hera [(/Hra] might also be appropriate for the East
(She is not an Earth Goddess), in which case you should throw
Her Cuckoo-bearing Sceptre, which represents the Celestial
Spirit nesting on the top of the World Tree.  (Zeus first came
to Hera in the form of a Cuckoo.)]

xvi.  Now with thy Staff forge thou the Fiery Ring, drawing
it from the center of the Eastern Pentagram and stretching
it to the South, where thou wilt make another Pentagram, but
call:
  "Vesta" or "Hestia"
  "Vesta" [pron. "Westa"]
  "Hestia" [(Esti/a]
and throw thou Her Burning Circle.

xvij.  Then to the West:
  "Neptune" or "Poseidon"
  "Neptunus"
  "Poseidon" [Poseidw/n]
Hurl thou His Trident.

xviij.  Then to the North:
  "Ceres" or "Demeter"
  "Ceres"  [pron. "Keres"]
  "Demeter" [Dhmh/thr]
Throw thou Her Torch.

[Pluto / Hades [(/Aidhs] would also be appropriate for the
North, in which case his Helmet of Invisibility should be
projected through the Pentagram.  Hades' name may mean "the
Unseen" ["(/Aidhs" < "a) idh/s"].]

xix.  Then draw thou the Fiery Ring back to its beginning,
so it burneth on every side.  Then will the Barrier expand
above and below until thou art surrounded by the Glowing
Sphere.

[When projecting the Four Weapons through the Pentagrams, the
practitioner might find it helpful to make an appropriate
gesture:  as though throwing a dart for Zeus's Keraunos, as
though throwing a frisbee for Hestia's Burning Ring, as though
throwing a javelin for Poseidon's Trident, as though throwing
a knife for Demeter's Torch.]

III.  Wards of the Quarters

xx.  Now raise again thy arms so thou art the Sacred Tau and,
focusing thine attention before thee (Eastward), say:
  "Before, Apollo"
  "Ante, Apollo"
  "Prosthen, Apollon"
  [Pro/sqen, )Apo/llwn]
Apollo will appear before thee in all His Glory, Bow in hand,
facing thee.  Then will He turn His back to watch the Eastern
2409

Quarter.

[Mercurius/Hermes [(Ermh=s], with His Caduceus, would also be
appropriate for the East.]

xxi.  West:  Focusing thine attention behind thee, say:
  "Behind, Diana/Artemis"
  "Post, Diana"
  "Opisthen, Artemis"
  [)/Opisqen,  )/Artemis]
Artemis will appear with Her Bow.  Then will She turn away to
watch the West.

[Venus/Aphrodite [)Afrodi/th], arising from the waves and
holding Her Zona (Girdle), would also be appropriate for the
West.]

xxij.  South:  Focusing thine attention to thy right, say:
  "On the right, Minerva/Athena"
  "Dextra, Minerva"
  "Epidexia, Athena."
  [)Epide/cia, )Aqhna=]
Athena will appear with Her Aegis and Spear, and turn to
watch the South.

[Mars / Ares [)/Arhs] (with Shield and Sword) or Volcanus /
Hephaistos [(/Hfaistos] (with Hammer and Tongs) would also be
appropriate for the South; Mars was also an Italic vegetation
God, and so might be evoked in the North.]

xxiij.  North:  Focusing thine attention to thy left, say:
  "On the left, Bacchus/Dionysos"
  "Sinistra, Bacchus"
  "Ep' aristera, Dionusos"
  [)Ep' a)ristera/, Dio/nusos]
Dionysus will appear with His Thyrsus, and then turn to
watch the North.

[Pan [Pa/n], with His Pipes, would also be appropriate for the
North.  Pan may seem an unlikely Ward, but when Athens honored
Him and asked Him to help defend them from the Persians, he
did so (Herodt. VI.105.2-3).]

xxiv.  In thy mind, thank all the Wards of the Quarters for
Their protection.

IV.  The Macrocosm in the Microcosm

xxv.  Spread thy feet apart and assume thou the form of the
Sacred Pentagram, which Pythagoras hath called Hugieia
(Salus, Whole/Sound).  When the Pentagram flameth around
thee, say:
  "For around flameth the Pentagram."
  "Nam circa flagrat Pentagrammon."
  "Peri men gar phlegei to Pentagrammon"
  [Peri  menn garr fle/gei to  Penta/grammon]

2410

[If you prefer "For around flame the Pentagrams," then use:
  "Nam circa flagrant Pentagramma"
  "Peri men gar phlegousi ta Pentagramma"
  [Peri  menn garr fle/gousi ta  Penta/gramma]

xxvi.  When the Sacred Hexagram shineth within thee, say:
  "And within shineth the Six-rayed Star."
  "Atque intra lucet Stella Sexradiata."
  "Entos de lampei ho Hexaktinotos Aster."
  [)Entoss de  la/mpei o( E(caktinwtoss )Asth/r.]

[If you prefer your Hexagram shining above rather than within,
then say "super" instead of "intra," or "Huper" [(Upe/r]
instead of "Entos."  However, I think it's better to have it
within (see the notes for the reason).]

xxvij.  The Pentagram signifieth the Microcosm, and the
Hexagram signifieth the Macrocosm.  Thus the Macrocosm
shineth within the Illuminated Microcosm.

V.  The Closing Tau Cross

xxviij.  Repeat thou the Tau Cross as it was at the beginning.

[The following alternative gestures incorporate the relation
of the elements embodied in the Hexagram:  As you recite the
text of the Tau Cross, (1) begin with arms crossed, right over
left, on your chest; (2) raise your right arm to the Celestial
Fire, (3) lower your left arm to the Watery Abyss, (4) let the
Fire draw up the Water to yield Earth, by moving your left arm
up to your chest and out to the left, the Way of Earth; (5)
let the Water draw down the Fire to yield Air, by moving your
right arm down to your chest and out to your right, the Way of
Air; (6) cross your arms over your chest, indicating the
Reconciliation, Union and Balance of the Oppositions (Bivium),
Worlds (Trivium) and Elemental Quarters (Quadrivium).  I must
admit, however, that these gestures seem somewhat awkward.]

xxix.  Thou hast made for thyself a Sacred Space at the
World's Navel.  Ascending on thy Right is the Light Path and
descending on thy Left is the Dark Path, but remember thou
that the Wise One knoweth that the Way Up and the Way Down are
the same and that together they make the one Path of Wisdom.
So must it be.

                      finis

................................................................................
2411

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      THE FARMER AND THE GODDESS - A MODERN STORY OF REBIRTH

The night was quiet and peaceful, with only the occasional call of
a whippoorwill to break the tranquil silence.  The Moon was an
iridescent ball of silver perched high in the heavens, illuminating
the Earth below.  The sky, a lovely shade of midnight blue, was
sparsely speckled with the twinkle of stars.  I peered out my
window, enchanted by the beauty of the night.  As my eyes wandered,
they came to rest upon the corn field - the corn field that had
broken my very heart.

In the beginning, I had worked patiently and diligently tending the
soil.  I tilled it - turning it over and over, so that the new
could surface and the old could rest.  I carefully pulled away the
weeds and the remnants of the old crop to make the field ready for
new planting.  I fertilized and nurtured it, smoothed and moistened
it.  Day after day, I toiled to make it ready.  Finally, I plowed
it into even rows and lovingly planted it.

Every day, I tended the seed and watched for new sprouts.
Tenaciously, I ripped the weeds from Earth that would rob the seeds
of the nutrients necessary for their growth.  And then one day, I
saw it - a single, solitary sprout that had pushed its way through
the soil!  Within the week, the entire field was covered with a
very thin mesh of green, and I felt a joy in my heart that words
cannot describe!  The hard work, the aching muscles, and the tender
care with which I had nurtured the field was not in vain - the
Earth which I loved had given birth, and was alive in the greening
of the seed I had sown.

Daily, I worked in the field, delighting in the growth of the corn
- revelling in its freshness - exulting in the part I had played in
its birth.  The rains came down, drenching the earth and the roots
grew deep.  The sun shone brightly on the young plants and they
grew tall, reaching for the sky.  Ears began to form on the stalks,
and all was well with the crop.

But then the drought arrived, and the rains came no more.  The sun
still beamed brightly, and the roots moved deeper and deeper into
the Earth in their desperate quest to find water.  Alas, there was
not a single drop left with which they could quench their thirst.
The once luxuriant green leaves began to yellow and wither.  The
stalks which had stood so proudly against the sky began to shrivel
and crack, and the tender ears, so newly born, dried up in death.
Yes, the corn which I had helped to birth - that which I had loved
so dearly - was gone.  Dried up.  Dead.

A tear fell from my eye as I stood looking at the field that night,
remembering.  A gentle breeze rustled through the old and withered
stalks as I wiped away the tear.  And then...I saw something!  Or
was it someone?  Slowly and silently I crept toward the corn field
to take a better look.  I felt my heart beating faster and faster,
as panic began to consume me.  After all, it was nearly midnight
and too late for visitors!  Whomever was in the field was obviously
up to no good, and I wanted them to leave immediately!  My legs
moved faster and faster - more quickly than I had dreamed they were
capable - until I was, indeed, on a dead run!  When I reached the
old oak tree that shaded the northern edge of the field, I opened
2412

my mouth to shout my displeasure at the trespasser; however, I fell
silent as my eyes focused on the sight, and my mouth gaped wide.
For there, in the center of the corn field, was a young woman in
white - her hair as gold as the maize - glowing in the shimmering
iridescence of the moonlight!

Questions ravaged my tired brain, as I tried to assess the
situation and size up the intruder.  Who was She?  What was She
doing there?  Surely She knew She was trespassing - and most
certainly She knew that it was illegal!  As much as I wished to
call out to Her, I was mesmerized by Her very presence and found
that I could say nothing.  Helplessly, I watched as She moved
through the rows of death.  She stopped to caress a dry and
withered leaf, and then smiling, held it to her cheek.  Gently, She
reached out and wrapped Her arms about the cracked, brown stalk,
hugging it closely to Her breast.  She released the stalk and bent
down to look at one of the ears - perfectly formed, but shriveled
in its deathly demise.  Quickly, She snapped the ear from its
stalk, tugged away its husk and swiftly moved toward the outside
perimeter of the field.

Holding the ear of corn high above Her golden head, She began to
dance upon the barren Earth.  As if in slow motion, She twirled
about the outside edges of the field, as she softly hummed an
unfamiliar tune.  Round and round the field She danced, picking up
momentum as She worked Her way toward the center.  Louder and
louder She sang, the volume increasing as Her feet flew faster and
continued to spiral toward the center.  Within the matter of a few
seconds, She had become a whirling dervish - dancing with such wild
abandon that the kernels of corn were loosed from their cob, flying
helter-skelter across the field!  She glistened in the moonlight as
droplets of perspiration formed upon Her body, and in the frenzy of
Her dance, they too, were flung upon the Earth.  Her feet and voice
reached the ultimate crescendo at the center of the corn field, and
She fell upon the ground in total exhaustion.

All was silent.  The sounds of the nocturnal creatures had been
stilled.  All was enveloped in an unnatural hush - as if time
itself, had stopped.  She lay on the Earth, unbreathing, unmoving,
immobile - as still as Death, itself!  I stared at Her in horror,
the panic which I had forgotten, rushing back into my brain with
full force.  Was She alright?  Good Heavens!  Was She dead??

Finally, I gathered my wits about me, found my feet and rushed
toward the center of the corn field, where She had fallen in
collapse.  My heart beating wildly, I reached out to Her - but She
was gone!  She had disappeared into the very ether!  All that was
left in Her place was a single corn cob, void of its kernels - the
kernels which had flung from their resting place in the midst of
the Lady's spiral dance.

The sun was shining hotly on my face as I rubbed my sleepy eyes
into total alertness.  Where was I?  This didn't feel like my bed!
What was causing this blinding light?  I was soaked to the bone!
Just what the hell was happening here?  Cautiously, I opened my
eyes and surveyed my surroundings.  To my dismay, I was lying
smack-dab in the middle of the corn field and my head was resting
in a rather large mud puddle.  Clenched tightly in my fist, like

some precious jewel in need of protection, was a solitary corn cob.
I scrambled to my feet and tried in desperation to collect my
thoughts.  What was I doing here?  Had I lost my mind?

And then...I remembered!  I remembered the cornfield in the
moonlight - the Lady and the dance.  I also remembered how Her
drops of perspiration had dropped to the ground in the frenzy of
Her movements.  I looked at my feet and the Earth beneath them.
Joy and wonder rose in my heart.  It had rained!  Merciful Heavens!
It had rained - the Earth was soaked with moisture - the drought
was over!

Gleefully, I ran through the cornfield, feeling my bare toes dig
into the wet Earth - the same Earth which had been so cracked and
dry and barren just yesterday.  I ran in joy.  I ran in ecstasy.  I
ran in sheer celebration of the soil's return to richness - and
then, I stopped dead in my tracks.  Something was amiss.  Something
had changed.  Something was quite unlike it had been before.
Scanning the field, I realized that it was once again covered with
delicate green mesh of newly sprouting corn!  In awe, I reached
down to cradle a newly-formed sprout and as my fingers touched the
verdant green leaf, a feminine voice began to speak:

    "You were born of me!  You are my child and at death you shall
    return to me.  Fear not of death, dear one, for within its
    realm I shall bring you new life!  Just as the corn lives again
    - so shall it be with you!  For all that falls shall rise
    again, and that which dies shall be blessed with the gift of
    rebirth - the gift of My love!"

-Kalioppe-
 
2413

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               AUDIENCE WITH THE KEEPER OF WISDOM

      I sat on the cobblestone bridge, listening to the ancient song of
the rushing waters in the brook below and contemplating the day's
events.  I had awakened this morning with the strange anticipation and
wariness that generally accompanies the prediction of important
occurrences in one's life.  All day, I had gone about my usual routine,
waiting and watching for something out of the ordinary - but to no
avail.  There had been nothing of signifance...just another normal day
filled with the dull mundanity of household chores, grocery shopping and
bill paying.  Nothing more.

      I let out a heavy sigh, and turned my attention to the sheep
grazing in the lush meadow.  I pondered their lives and wondered if they
2417

ever felt the same anticipation I had experienced this morning.  I
smiled at the foolishness of my thoughts, knowing full well that the
creatures of the field were content enough in the simpleness which life
had to offer - ample food and water was all they required.  No, the
peaceful flock below couldn't be bothered with such nonsense.  Maybe I
should follow their lead and just turn my thoughts to the more mundane
side of life.

      Looking down at my feet as they dangled over the rushing water, I
became aware of the myriad of color that was reflected from the setting
sun.  Mesmerized by the beauty of the kaleidoscopic dance, I watched
intently as the oranges, reds and purples whirled and twirled with each
other on the surface of the brook.  The rich shades of the sunset
gradually faded into pastels and then, the irridescence of shimmering
silver.   An owl hooted nearby, jolting me fully back into reality.
Good Goddess! Night had fallen!  How long had I been there, lost in the
absurdity of human thought?  Obviously much too long, from the looks of
things.

      I hurriedly scrambled to my feet, shivering as I gathered my shawl
about my shoulders.  The night had turned cool and damp, and the misty
veil of fog was rolling into the valley at a rapid pace.  The delicate
breeze of early day had been replaced a heavy west wind, and my hair was
whipping about my face and shoulders.  Great!  There was going to be a
storm, and here I was - in the middle of nowhere - likely to be caught
in it!

      As I neared the end of the bridge, I realized that it was too
late.  The fog had settled into a mist so dense and heavy, that I
couldn't see my hand in front of my face.  There was no use in searching
for cover, as the visibility factor was nil.  Aside from that, it was
quite dangerous to wander blindly through the valley mists - even folks
who knew the valley territory very well knew better than to try it.
Several years earlier, one of the area residents had been caught in the
steamy vapors while in search of a missing lamb, and had been found
hours later - miles from the valley - still wandering about looking for
his home.  I cursed under my breath as I settled back onto the bridge to
wait out the fog.

      No sooner than I'd gotten situated, the fog began to dissipate
nearly as quickly as it had descended.  The wind was still blowing in
fierce gusts, but at least now, I reasoned, I should be able to find my
way home.  Without another thought, I hurried across the bridge and onto
the path below.  From the corner of my eye, I caught a glimpse of the
silvery moonlight reflected on the water. Suddenly, I realized that
something was wrong - genuinely wrong!  The brook had ceased to run!
Disbelieving, I rubbed my eyes and looked again.  No, I wasn't seeing
things!  Despite the heavy winds and the decline of its course, the
surface of the brook hadn't so much as a ripple.  Goddess!  The surface
was as smooth as glass!  Shock!  That was it - I must be in shock!  I
began to conjure all sorts of excuses as to why my eyes were playing
tricks on me.

      But then...it happened!  The winds began to blow from all four
directions at once, their forces concentrated at the center of the still
and lifeless brook.  A bit of mist was caught up in the forces of the
gale - twirling this way and that, becoming larger in size and stronger
in density - until all at once, the winds were hushed in deathly
2418

silence.  There She stood - a beautiful and terrible visage - atop the
glassy water.  Robed and Hooded.  Dark and black.  Faceless.  It was
She!  The Devourer of Souls.  The Keeper of Wisdom.  She Who stirred the
Cauldron of Rebirth.  The Shapeshifter.  I shivered in fear and
anticipation.

      From beneath the hood, She gazed upon me with the invisible eyes
that saw all.  Silently, She fixed Her eyes on mine and bade me not to
turn away.  Deeper and deeper into Her eyes I went.  Deeper.  Deeper
still.  A myriad of jewel-tone colors began to swirl in my very being -
faster, darker, brighter - until I was the color and it was me!  I began
to feel ill. I knew I should turn away, but Her strength was such that
I seemed incapable of the slightest movement.  Just when I thought I
would faint from terror, there was a tumultuous clap of thunder and I
realized that it was too late.  Goddess!  My entire being had been
consumed by Hers!

      The world began to change around me, and I found myself suddenly
back in time.  I witnessed firsthand the Tale of the Taliesin - which
heretofore I had always thought a mere fairytale - and watched in horror
as the Three Drops of Wisdom flew from the Cauldron and spilled onto
Gwion Bach, imbuing him with infinite knowledge.  I was taken on the
frenzied chase between Cerridwen and Gwion, and felt my mortal body
contort and twist with every shape that was shifted.  As the greyhound,
I tracked the hare who was Gwion.  My muscles flexed again, and I dove
into the water as the otter, chasing the salmon who just moments before,
had been the hare.  Gwion then took to the sky as a sparrow, and in
flight, I swiftly pursued him as the hawk.  I watched knowingly as
Gwion, thinking himself quite safe, smugly turned himself into a single
grain of wheat.  And it was I, who in sorrow and pleasure, shifted into
the black hen and supped upon that grain.  I felt the swell of pregnancy
and the pains of labor as I delivered the new-born babe.  For the very
first time, I began to understand...*really* understand!

      Suddenly, I was once again caught up in the rapid whirl of color.
There was a blinding streak of blue-black lightning and after a moment
of excruciating pain, I was hurled forcefully from the essence of the
Goddess and back into my own!  So frightening and traumatic was this
experience, I wasn't really sure whether I was alive or dead!  I drew a
long breath, blinked my eyes and gingerly flexed my toes.  Apparently,
I was allright and everything seemed to be working okay!  I quickly
dusted myself off and got to my feet.

      We stood looking at each other - I from the bank, and She from her
realm atop the water.  Unexpectedly, She opened Her hand and held it out
to me.  Inside were three drops of liquid, sparkling like diamonds in
the night.  She tossed Her hand to the North, and one of the drops
splashed into the water, forming a very large circle - the Circle of
Causes and Necessity.  I drank of  its earthy waters and tasted the
poignant flavor of lessons learned, as pieces of my life flashed before
my eyes.

      She cast a second drop to the West, and a smaller circle appeared:
The Circle of Blessedness.  As I carefully sipped of its waters, my
spirit left my body and for a split second, stood on the water facing
the Wisdom Keeper before re-entering its physical realm.

      The third drop, She flung cautiously to the East.  From it, too,
2419

a circle materialized - though much smaller than the rest: The Circle of
the Infinite.  As I bent to partake of its knowledge, She stopped me
with Her upraised hand.  I understood.  Gently, I dipped my finger into
the waters, and for a moment saw all the knowlege that is and ever will
be!

      At that very moment, She raised Her hands skyward and Her form
shifted into that of a great red dragon.   Opening Her arms, She moved
to the South and lovingly gathered all three circles to Her breast.  The
winds gusted from all four directions again, their forces centered
toward the spot where She stood.  I watched as She twirled furiously in
the wind and in a matter of seconds, She was gone.  The winds died
quickly to a gentle breeze.  The brook which had been so deathly still,
quickly burst forth with new life.  All was as it had been.

      It was just after daybreak, and the promise of a new beginning was
well underway.  I sat on the cobblestone bridge to contemplate with awe
and wonder the night's events.  I felt exhilarated, happy and humbled
all at once!  I had been visited by the She, The Stirrer of the
Cauldron.  I had been devoured and rebirthed again from Her body!  I was
newly alive with the mysteries she had unfolded to me!  I finally
understood!  I jumped up from my seat and blew a kiss to the Triple
Goddess in thanksgiving, then happily skipped across the bridge.

      As I neared the path toward home, the sheep were being let into
the meadow for their morning repast.  One of them had strayed from the
flock and seemed to be coming in my direction.  I walked toward him in
an effort to herd him back to the others, and as I grew near, he raised
his head and looked at me.  Stroking him gently, I looked into his eyes
and saw a strange look - an odd look - a look of anticipation and
wariness.

-Kalioppe-

................................................................................
2420

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                          IMBOLG RITUAL

Two women are selected to represent the Maiden and the Crone.
the Priestess will represent the Mother.

The members of the group should bring with them the candles which
they will use for the year for blessing.

The altar is at the Northeast and is covered with a white cloth.
Evergreens are used as decoration.  A basket filled with tiny
bundles of straw or wheat rests on the altar [there should be one
bundle for every person participating in the ritual], as well as
two (2) white candles.  A black ribbon at least twelve (12)
inches in length is placed in the basket.  A single white flower
tied with a white ribbon (to symbolize Bride) and the wand rest
together in front of the altar.  Four (4) white candles stand
between the quarter candles.  The cauldron is placed at the
South, and a white candle is situated inside.  A dark colored
scarf or shawl (for the Crone) and a bouquet of flowers (for the
Maiden) are on the altar, as well as a single white taper (for
the Mother).

Full Circle is cast.

The two women prepare "Bride's Bed."  The MAIDEN and the CRONE
pick up the flower and the wand respectively, and take them to
the center of the Circle.  They place the flower and the wand
side by side in the center of the Circle, with the heads toward
the altar.  They place the altar candles on either side of the
"bed" and light the candles.

The two women and the Priestess stand around the bed and say
together three times:

               The Maiden comes to bring us light!
               The Winter dies, and all is bright!
               The frozen ground shall disappear -
            And all shall sprout, for Spring is near!
 

The Priestess now summons the two women, and the three of them
stand in front of the altar, assuming their Triple-Goddess roles.
The MAIDEN kisses the Priestess (MOTHER) on both cheeks and hands
her a white candle.  The CRONE lights the MOTHER's taper.  The
CRONE stands to her left.  The MAIDEN drapes the shawl over the
CRONE'S head and shoulders.  The MAID stands to the MOTHER'S
right and picks up the bouquet of flowers.  The PRIESTESS says:

                 Behold the three-fold Goddess;
                   Maiden, Mother, and Crone;
                  She is one - yet She is three
                       Together and Alone
                Summer comes not - without Spring
             Without Summer, comes no Winter chill;
              Without the Winter, Spring isn't born
               The Three, life's cycles, fulfill!

The Charge of the Goddess is then recited.  After the recitation
2421

is finished the Priestess says:

                  Now let us celebrate Imbolc!

The MAIDEN picks up the besom and makes her way SLOWLY deosil
around the inside edges Circle, ritually sweeping it clear of all
that which is old, useless and unnecessary.  MOTHER and CRONE
walk behind her in stately procession.  While sweeping, the MAID
says:

                With this besom filled with power
                   Sweep away the old and sour
                  Sweep away the chill of death
              As Winter draws its last cold breath
                    Round, round, round about
                 Sweep the old and useless out!

The Maiden replaces the besom and the women resume their places
in front of the altar.  The MAIDEN picks up the basket of straw
bundles and presents each member of the group with one.  The
CRONE goes to the South, kneels before the cauldron and lights
the candle inside.  She explains to the group that the bundles of
straw which they have been given are symbolic of Winter and
Death, but also that any negativity with which they are charged
will be burned along with it.  A few moments of silence are
allowed so that each person may charge their bundle with their
own negative thoughts, habits and shortcomings.  The CRONE then
collects the bundles, walking widdershins.  She then ties the
bundles together with the black ribbon, lights the "community
straw man" and places him in the cauldron to burn, saying:

                    Thus we melt the Winter!
                 And warm the breath of Spring!
                  We bid adieu to what is dead,
                  And greet each living thing.
                     Thus we banish Winter!
                     Thus we welcome Spring!

The Rite of Cakes and Wine is appropriate at this time.  All
members have libation, sit and relax and visit amongst
themselves.

When libation is finished, the MAIDEN collects candles from the
coveners to be blessed for use during the coming year, placing
them in a basket.  The basket is placed on the altar.  The
PRIESTESS says:

             I bless thee creatures of wax and light
                   Casting out all negativity
               Serve your purpose, flaming bright
                Infused with magic, you shall be

                Instruments of light and strength
                 Wick and wax though you may be
                I give you life of needed length
                      To aid in creativity!

        In the Names of the Lord and Lady, so mote it be!
2422
 
The candles are then redistributed to the coven members.  The
Priestess says:

As we close this celebration of Imbolg, let each of us find joy
in the power of the returning Sun!  As each new day dawns and the
light of day becomes brighter and stronger, remember that your
inner light should burn as brightly.  Feel the changes in the
earth around you, as the chill of Winter recedes and all sprouts
in the greeness of fresh, new life.  Remember the wonder you felt
as you awakened from Maidenhood to Womanhood - from Boyhood to
Manhood.  Relive the joy of that awakening and heal any emotional
scars you may have!  Breathe deeply of the harmony of the Earth's
new life and and rejoice in your own!

Dearest Bride, Maiden of all that is fresh and new, we warmly
thank you for attending our Rite of Imbolc.  As this Circle is
dissolved, we ask that you guide us in our new beginnings and
inspire us with the fresh creativity that you bring to all life.

Routine dissolution.

Outdoor libation to the Lord and Lady.

                           -Kalioppe-
                          812 Courtney
                       Sikeston, MO  63801
................................................................................
2423

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This ritual was written at a time when I did not have a
qualified Priest in my group.  However, it may easily be adapted
for those groups in which the Priestess and Priest work
together.  It may be just as easily adapted to solitary work.

                         SAMHAIN RITUAL

Place an apple and pomegranate upon the altar.  There should
also be a "planted" pot of earth for each participant - these
may be arranged on the altar as well, if there is ample space.
Instruments of divination may be placed within the Circle
perimeter for use during the ritual if you wish.  Arrange the
altar as usual and decorate with Autumn leaves, pumpkins, etc.

The Circle is cast and purified the Circle in the usual manner.
Dancing around the Circle in a shuffle step (deosil), all chant
three times:

          The Moon is bright, the Crone is old
          The body lifeless - the bones so cold
          We all live and pay our dues
          To die in ones and threes and twos.

          Death, dance and play the harp
          Piercing silence in the dark
          The Woman's old with withered limbs
          Death beckons Her to dance with Him

          As She accepts the Dance of Death
          The Earth is cooled by ghostly breath
          To lie in dormancy once more
          To have Her strength and life restored

Go to the Western Quarter and draw an invoking pentagram with
the athame to open the gate.  Then evoke the dead by saying:

          All ye spirits who walk this night -
          Hearken! Hearken to my call!
          I bid you in our Circle join!
          Enter! Enter - one and all!

          Come ye, spirits of the dead:
          Be ye spirit of plant or pet
          Or human being who still roams!
          Into this Circle you are let!

          Speak to us of things unknown!
          Lend your energies to this rite!
          To speed your journey, we have joined
          On this sacred Samhain night!

          All ye spirits who walk this night -
          Hearken! Hearken to my call!
          I bid you in our Circle join!
          Enter! Enter - one and all!

................................................................................
2424

Bestow blessings upon the dead, saying:

          Oh Mighty Pan of the Summerlands:
          Guardian of the beloved dead
          We pour forth love on those you keep
          Safely, in your peaceful stead
          We bless those who have walked the path
          That someday, we as well, shall rove
          We offer peace unto their souls
          While resting in your arms, below

Now is the time for divination (Ouija Board, pendulum, cards,
etc.) and communication with those who have gone on before us.
Allow plenty of time for this.  [Note:  I have found that it is
helpful to have a tape recorder handy within the Circle for
recording any communications that may be "channeled" during this
time.  Some people disagree with this suggestion, saying that
the metal of this electronic device causes scattered energies in
the Circle; however, if the recorder has been cleansed and
purified as the rest of the ritual tools, the problem seems to
be resolved.]

When the divinatory processes are completed, the Priestess goes
to the Western Quarter and draw the banishing pentagram, saying:

      Blessings be upon thee, oh wondrous Spirits of the
      Summerlands. We humbly thank thee for your presence in our
      Circle and honor you in celebration this sacred night.  We
      beseech thee, oh Pan, keeper of the sacred dead, embrace
      once again those souls within your keep and hold tightly
      to your breast those which have been lost and wandering.
      Grant them safe passage to the Summerland, where they may
      rest peacefully in your strength until they are refreshed
      and reborn again in perfect love.  We bid thee all a fond
      farewell.  So mote it be!

The gate is now closed.

The Priestess goes to the altar and hold up the pomegranate,
saying:

          Behold the pomegranate, fruit of Life ...

The athame is plunged into the pomegranate, splitting it open to
display the seeds.  She says:

          Whose seeds lie in the dormancy of Death!

The Priestess eats one of the seeds, saying:

          I Taste the seeds of Death.

The pomegranate is then passed hand to hand through the
participants of the ritual, each eating a seed and saying to the
next person, "Taste the seeds of Death."

The Priestess then holds up the apple, saying:

2425

          Behold the apple: fruit of wisdom, fruit of Death...

She then cuts the apple crosswise, saying:

          Whose symbolism rewards us with life eternal!

She holds up the apple, displaying the inner pentagram, and
says:

          Behold the five-fold star - the promise of rebirth!

Consecrate the fruit and wine.  Each person then tastes of the
apple and sips the wine, saying to the next person:

          Taste the fruit of rebirth and sip from the cup
          of wine of Life.

After libation, the Priestess presents each member of the group
with a small pot of earth, planted with three seeds [preferably
rue or lavendar].  She briefly explains to the group that this
is the season of the seed - it is a time of dormancy, but also a
time of re-generation for growth.  Further, as the seed rests in
the earth, they should also take time to rest and re-evaluate
their lives, metaphorically planting only those values which
will enrich and enhance the growth within the Divine Self.  She
then instructs them to name the seeds within their pots with
three values they wish to incorporate into their lives, knowing
that as the seeds sprout with new life, their lives will be new,
as well.

After the presentation, all join hands and hold them skyward.

PRIESTESS    Thus is the Circle of Rebirth.
             All pass from this life through the great god, Pan
     But through My love you are all reborn
             In the cycles of nature - through the Cosmic Plan.

             In living we die - in dying we live
             The fruit is first seed, yet seed comes from the
                             fruit
             In the mystery of life and death and rebirth
             The Circle turns ever, and I am its root.

ALL RESPOND     The Sun conceived in Darkness, cold
                In the Shadow of Death, a Life unfolds
                A shred of Light begins to burn
                From Death comes Life - the Circle turns.

Dismiss Quarters and Dissolve Circle.

PRIESTESS      The rite is ended.

ALL       Merry meet and merry part and merry meet again!

Outdoor libation to the Lord and Lady, and the spirits of the
dead.

                           -Kalioppe-
................................................................................
2426

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             A BRIEF ASSESSMENT OF NEOPAGAN THEOLOGY
  (As offered by Cyprian at the Pan-Pagan Festival August, 1980

CREATION...

Physicists currently interpret physical creation, that is, the
universe as we know it, as having occurred within a time span o
about three minutes...the "Big Bang."  Our physical universe is
thought to have been created with the explosion of a hyper-dense
particle which contained every bit of matter and energy that now
exists in the universe, including the matter which forms our
living bodies as we meet here today.  This hyper-dense super
molecule also is thought to have been quite small.  Dr. Leon
Friedman, director of the FermiLab near Chicago, has indicated it
may have ben no larger than a basket ball.  Into this "ball" was
jammed all matter and all energy in our universe.  It remained
there until some creative force, some creative urge, disrupted
the status of this primal "egg" and set into being the universe
as we know it.  this event occurred with the so-called "Big
Bang," echoes of which have been detected by scientific
instruments.

Our interpretation of the nature of this creative force or
creative urge is opposed to that of Judeo-Christianity in that we
perceive it as feminine...they see it as masculine.  We hold that
pre-creation was feminine and this divergence in concept of first
Things, creation, forever separates our Neopagan world-view from
the Judeo-Christians.  Briefly consider this, and you may want to
dwell upon it later, our Goddess, of Her own will, receives Her
consort, the God whom she created, and from Their union our
creation is ever revived and sustained.  The Christian reviver
and sustainer, on the other hand, was conceived in a most
singular manner.  The omnipotent God sent a neuter third party
messenger, and angel, to announce to a virgin that she was
pregnant with the child, Jesus.  So there.  Zap!  What a
put-down!  What revival and sustenance can we find in such a
sterile and asexual concept?  Even masculine old Zeus copulated
with human females so at least somebody got some fun out of the
process!  What we Neopagans find difficult to understand is why
Judeo-Christianity so vehemently turned its back on sex and not
just sex as a physical act but also sex as a gender,
specifically, sex as a feminine gender.

When we seek to deal with Creation we also must situate our place
as human beings within the totality of Creation.  The orthodox
Judeo-Christian view gives humans a special place within
Creation; that is, that we are not part of general creation but a
special creation..."Man was created in the image of God"...and
the rest of creation is our plaything..."Yours is the earth and
everything on it."  There is no need to expound upon our
rejection of these two fundamental points:  of course we are not
created in any special way, any more than is a rock or a tree or
a raccoon or a galaxy, nor do we have dominion over anything.  We
are a part of general creation along with every other particle of
matter in the universe.

I hope you grasp the vast difference this makes; it forever
separates us from the Judeo-Christian heritage and it s a gulf
2427

that cannot be bridged.  They must forever consider themselves
special and we must forever consider ourselves general and one
with creation.  And it is given to us to look at a grain of sand
and in that grain see the sum total of creation and to see
ourselves as part of it and to gibe thanks for the creative force
of the Goddess and Her consort that sustains this creation.

CHAOS...

With Chaos, as with so many other concepts, we must think on at
least two levels, the physical and the mythical, to come to any
sort of understanding of ourselves and what we really believe
about our place in creation.  And it is this belief, this
understanding that is the ultimate determination of how we live
as human beings upon this beautiful Earth.  That is what we
Neopagans are trying to do right now:  learn to think differently
that Western man has thought in nearly two-thousand years in
order that we may live in a renewed relationship with creation.
It is an exciting adventure.

Before there was form, there was Chaos.  We may well suppose
Chaos represents the disordered formlessness of matter and energy
in that initial "Big Bang" of the primordial egg in those first
three minutes when creation began.  Mythologically, we see this
formlessness as before the Earth and Sky were separated, as
before the four elements, actually the four states of matter, had
coalesced into their separate forms.  The myths speak darkly of
this time, of the births of the Titans, Cyclops and 100-handed
monsters, of a father who devours his own young...what better way
to represent Chaos!

We may assume, too, we have our own dark and personal counterpart
to this primal Chaos.  Is it that black win that whips at the
raveled edge o sanity?  I believe our ancestors felt far more
keenly than we can understand in this present age a constant fear
that what order they had managed to being to their lives, indeed,
what order they could see in creation around them, would suddenly
collapse and they would be plunged into chaos and madness.  Greek
myths are redolent with stories of madness and possession.  Even
great Heracles fell victim.  It is no wonder, then, the gods of
chaos are said to have been chained beneath the Earth, castrated,
even devoured.  But they still live, they still can escape.
Brrr!

And to some degree, escape they have from time to time.  How else
can we account for the chaos of war, of a Hitler, a Napoleon, a
Viet Nam?

Modern psychology recognizes the chaotic madness that dwells in
all of us, ever ready to pounce and destroy.  We may think of it
as a chained and raging primal demi-god, that psychologists
probably use more scientific language but when that chain snaps,
the result is the same; concentration camps, starvation, and on
and on.  History is too full of such dismal lists.  There is no
need to go on with a recitation or horrors.

But that does turn us at once to the next topic...the
consideration of evil.
2428

EVIL...

Every religion, great and small, has had to wrestle with the
problem of evil because evil poses a fundamental question:  how
can an all-omnipotent god who is all good permit evil to
exist?...and this is whether you interpret evil as some dark
malevolent Satan or whether you see it as death camps, war,
starvation or whatever.

Judeo-Christian theologians have wrestled with the problem of
evil since the very beginnings of the Judeo-Christian faith.
When boiled down, all the more reasonable answers go something
like this:  The all-powerful God permits evil to exist so that
man, who is created in God's image, may have a choice between
good and evil.  Ultimately, in the Last Days, evil will be
defeated and woe betide those who made the wrong choice!  At
first glance this seems satisfactory but we Neopagans cannot
accept it because it sets man apart, as being different from the
rest of creation.  This is absolutely contrary to what we
believe.  We hold that man is VERY MUCH a natural part of
creation and we have no special place in it.  We have no more
choice between good and evil than the stars or a bumblebee.

To the non-Pagan, then, who asks us to explain the existence of
evil we must give a two-fold reply:  one, we are not special
creatures so we cannot truly know what evil is or if it even
exists; that which we perceive with our limited faculties as evil
may not be evil at all within the creative scheme. Two, our
three-fold Goddess is possessed of a dark visage, the Hag, which
we no more understand than we do the Lusting Nymph or the Loving
Mother-Creator.  The Hag, the Old Woman who lays us out and
prepares our remains for the journey to the Land behind the North
Wind, is no "Satan" but an integral part of the creative process,
which we see as our three-fold Goddess.

If we are pressed hard enough, at the end we must say a Hitler, a
Vietnam war, a starving child are all part of the creative
process although we cannot pretend to know exactly how or why.

We must confess, too, that a statement we simply don't know and
cannot know the nature of evil is easily interpreted as a
cop-out.  This is not rue in our case, though, because we do not
believe in special creation, that is, man is not a special
creature molded in the image of the Creator and sharing the
Creator's mind.  No, man is simply a part of the overall creative
urge and therefore it is not given to us to know good and evil
anymore than it is to my two cat friends, Buzz and Fang.

But the problem of what we think of as evil is not resolved by
casting it aside with a simplistic explanation we are not given
to know what it is...although we Neo-Pagans, I think, pretty
generally agree this is a true statement.  But just because it is
true does not put the question to rest.  There is another
approach, however, and this approach to the problem makes a lot
of ultimate sense for us Neo-Pagans.

As stated earlier, the astro-physicists and we agree on the
probable pre-creation existence of a super-molecule or, in
2429

mythical terms, a "world egg."  This egg exploded to create the
universe, Creation, as we know it.  If we accept this cosmology,
and it makes sense with our mythos, then we must also accept the
fact there is only a finite amount of matter and energy in
creation.  There can be no "new" matter or energy, only matter
and energy that have been recycled.  And were not only matter and
energy re-cycled and interchanged then we would run out of matter
and energy and creation would reach a state of status wherein
matter and energy were forever locked in cold sterility.  Don't
we, in fact represent this constant play-interplay of matter and
energy as the reviving and renewing union of the Goddess and Her
consort?

Even more germane to our problem of evil; may that which we
perceive so dimly as evil actually be an essential part of this
re-cycling of matter/energy?  If so, then we have the key example
of our Wiccan/Neopagan belief in BALANCE.  That is, creative
forces must be balanced by destructive forces in order to
preserve the interplay between matter and energy...and we
represent this by the copulation of the Goddess and Her consort.

Perhaps we shouldn't fear our Goddess as Hag nor run in fear when
Pan tosses his horns and roars.  Perhaps dimly we can understand
life and death, construction and destruction, the coming together
and the tearing apart, are necessary to sustain Creation.
 
SIN...

The true nature of sin generally is misunderstood in Western
society and has been for many centuries...one is tempted to
suspect, by design.  Sin does not involve right and wrong or good
and bad; these are moral and ethical concepts.  Sin concerns
itself with man's deliberate and willful separation from God and
man's disobedience of the Law.  The Law is that agreement
established between man and God:  "I'll do this if you'll do
that."  Although all the major religions and even the so-called
primitive religions deal with concepts which my be equated with
sin, only Christianity has developed sin to a fine art...indeed,
it may be the single pivotal idea which not only separates
Christianity from our Paganism but also from the rest of the
religious world.  Obviously, the "sin and guilt" trip has paid
pretty good dividends within the Judeo-Christian heritage.  But
these dividends have been garnered at a terrible, terrible price.

We Wiccans and Neopagans may be almost alone in rejecting the
concept of sin.  Yet, we must reject it if we are to follow
logically our view of creation and our place in it.  Put it
together this way; can a tree sin? no, it can only be a tree; can
your cat sin? no, he can only be a cat; can a human sin? no, he
can only be a human.  In other words, none of us can be wither
more or less than our creation.  Now, remember what we said about
general creation.  If we accept this idea of general creation,
that we are no different from the other life around us, then we
are just as incapable of true sin as the tree or the cat, we can
only be what we are...human.  To accept the idea of sin means you
must also accept the idea of special creation, that our human
race is somehow special and god-like and therefore is capable of
sin, and if you think so then you are in the wrong pew.
2430

It seems almost blasphemous to me to think our Goddess would in
some way create us flawed and imperfect...creatures somehow able
to deny our own creation...did She create the tree imperfect, or
your cat?  Then why should we be???  We are created as humans to
be humans and we should find joy in that fact, not sin.

This is the great freedom of Wicca and Neopaganism; that we are
free of sin and its guilt trip...that we are left with the
admonition that all joy, all mirth, all pleasure are our Goddess'
rites.

Fully stated, our Rede declares, "An' it harm none, do what thou
wilt shall be the whole of the Law."

Law, in this usage and as we've mentioned, refers to the
relationship between Man and god and this Rede, then, is in total
keeping with our contention that man is not special creation but
has just the same relationship to divinity as does any other part
of creation.

If you have trouble dealing with this, then you are confusing sin
and ethics.  And ethics is our next topic.

ETHICS...

Unlike sin, which is a religious concept and which may be
considered as a constant from one age to another...that is,
willful separation from God must be the same for any time and
place...ethics involve a moral choice between what is deemed
right and wrong and with this we come to the realization that
which is right in one time and one society, is wrong in another.
Thus, the moral and ethical standards of, say, 18th century
England and 20th century America hardly are congruent despite a
common heritage.

But it is at exactly this point that we Wiccan/Neopagans have
introduced a novel idea:  a moral and ethical constant:

"Eight words the wiccan Rede fulfill; An' it harm none, do what
ye will."

Now, you and I are fully aware that outsiders first learning of
our Rede smirk behind their hands and conjure in their minds all
sorts of images or orgies and such.  Well, I've been a Crafter
for thirty years and more, and I've yet to attend a Craft orgy.
so, if any of you are planning on throwing one, I wish you'd
invite me, and do hurry before I get too old to enjoy it!

All of which is by way of saying the Rede is widely
misunderstood.  It simply sounds too much like an unbridled
license for hedonism.  Of course it is not.  But to seek its true
meaning we must first go back a few centuries.

the earliest known literary reference to our Rede, "Do what ye
will," appears in that marvelous Renaissance satire, Gargantua,
written by the French doctor-monk, Francios Rabelais, in 1534.
In Book I, a certain monk is very helpful to Gargantua in winning
a battle and Gargantua offers him several rich abbeys as reward
2431

but the monk rebukes Gargantua, saying, "For how shall I be able
to rule over others that have not full power and command over
myself?"  The monk then asks Gargantua to found an abbey like no
other and thus is established the Abbaye de Theleme and the rule
of the order is, "Fay ce que voudras"...Do what thou wilt.  And
this is no libertine license but it is an essential and
straightforward clue to our understanding of the Rede.

The second clue to our Rede occurred during the summer of 1918
when Aleister Crowley painted on the Hudson River cliffs south of
Kingston, New York, this slogan:
 
                 EVERY MAN AND WOMAN IS A STAR!
                        DO WHAT THOU WILT
                  SHALL BE THE WHOLE OF THE LAW

Crowley, a man of great scholarship and magick, had recognized
the truth expressed in Rabelais and taken it a step further,
which Rabelais could not have dared. (Rabelais' printer was
burned at the stake for heresy.)

Now, keep in min the Law refers to the relationship established
between man and his creation/divinity.  All religions have this
relationship spelled out as their Law and this Law usually is
employed to establish the ethical/moral relationship relationship
between men because it is also the ethical/moral relationship
between man and God.  One, then, is used to justify the other.
Thus, there was the attempt to trap Jesus between the religious
Law and the moral law but he very handily fielded the question by
answering:

"Thou shalt love the Lord thy God with all thy heart, and all thy
soul, and all thy mind.  This is the first and great commandment.
And the second is like unto it; thou shalt love thy neighbor as
thyself.  On these two commandments hang all the Law and the
Prophets."

And as Jesus recognized a new Law so Crowley saw in Rabelais'
"Fay ce que voudras" a further interpretation of the Law and he
expressed it in red paint on the Hudson River cliffs.

At this point is is possible, even tempting, to go off on some
very fine semantic nit-picking but that is not our purpose and it
would be counter-productive because we are simplistic
religionists and such goings on would be like trying to determine
how many elementals can dance on the point of an athame and it
would only serve to muddy some already confused thinking.
Instead, let me offer two very broad brush strokes based on the
clues already offered.  If these are helpful, then I am more than
rewarded; if they are useful thinking tools, then I am twice
blessed!  So here goes:

When Gargantua's helpful monk refused the offer of rich abbeys,
saying, "For how shall I be able to rule over others that have
not full power and command over myself?" he established the first
part of our understanding of the Rede.  Unless and until such
time as you are able to exert your own will over yourself, "full
power and command," then our Rede, "Do as ye will," has very
2432

little meaning because you can't truly will anything, and you are
no more than a plaything for every wind that blows.  Hardly could
you have rule over others.  Thus, the first part of the monk's
statement, "For how shall I be able to rule over others," has
within it the implicit meaning of the first part of our Rede,
"An' it harm none."  what the monk is saying here is, "How can I
be responsible for someone else until I can be responsible for
myself?"  It would be interesting to further press this
declaration because it stands in contradiction to some classical
Judeo-Christian concepts concerning man's responsibility to God.
And that, no doubt, is the reason Rabelais did not do it.
Remember what happened to his printer!

However, Crowley did press the issue another step.  If
self-responsibility is the Law, then Man is responsible for
himself and God is responsible for Himself.  So, the interplay
between God and Man suddenly is changed; god must be God and man
must be Man.  And now we are back to where we said we were in our
brief discussion of sin...Man can only be man, he can be nothing
else.  But he is responsible for that.

I hope all of us see in some way the very deep and even mystical
and certainly always constant ethical demands placed upon us by
our Rede.  The Rede is demanding but it yields freedom from the
chronic guilt of the past twenty centuries.  And it does not
leave us the luxury of a cop-out, be it God, Satan, Karma, Fate
or a white mule beside a red barn (the mule counts two points).

WORLD VIEW...

In this topic I use the term "World View" to mean how we, as
Neopagans, see the material creation around us.  I know I already
have intimated a great deal about this in previous topics but
there is such a fundamental difference between us and the rest of
Western society that I believe we must deal with it more
directly.  To do this, we will work from two premises:

1.    That Christianity has taught, objectively and subjectively,
material creation somehow is "bad, sinful, evil and corruptive"
as opposed to the so-called pure spiritual creation.  that the
Earth, a material creation, is only a way-station toward some
higher spiritual creation, be it heaven or hell, and that this
earthly creation eventually will be destroyed come the
Millenia/Last Judgement as it must be because it is "sinful" and
corruptive of spiritual man.

2.    That Neopaganism teaches there is no division between
material and spiritual creation and neither can be considered
inherently good or bad, pure or corruptive.  that the Earth is
our home, our only home, and is not some battle ground designed
to determine our future existence in a spiritual heaven or hell.

There are deep-rooted implications behind these two differing
points of view.  In the first case, because the material creation
in which we live and are "tested" is somehow inferior and sinful
and is only a way-station en route to a "higher" spiritual
creation then we are free to despise and abuse this material
creation as we see fit.  "Yours is the Earth and everything in
2433

it."  Love Canal, then, has a perfectly sound and reasonable
Judeo-Christian premise.  However, in the second case, if we, as
part of general creation, abuse our Earth, we are abusing
ourselves, exactly as Love Canal had demonstrated.  And we must
at the end finally admit the ecological frustration and fury of
this age is because the whimpering ecologists and the Sierra Club
have no theology to guide them...only guilt.  The Judeo-Christian
trip all over again.  I'm sure we stand in a much better
position.

But don't make the mistake of thinking planetary plunder is an
invention of the 20th Century and its technology...far from it.
Man has abused his Earth since pre-historic times.  Primitive
farming and herding practices are among the most destructive
ecological force know.  The stripping of the Mediterranean Basin
is ample proof.  So is the collapse of the one great Mayan
civilization and the fact that once heavily forested Scotland was
forced to import timber for the Baltic as early as the Middle
Ages.  Indeed, we might well argue the concept of a "sinful"
material creation with its implicit license to ravage had to be
invented to excuse the earthly pillage that had been going on for
several thousand years.

REINCARNATION...

I sometimes refer to reincarnation as "the secret belief" because
any number of Christians have admitted to me they believe in
reincarnation as opposed to orthodox Christian teaching or had
had experiences which can only be interpreted as a reincarnitave
experience.  whether these people actually understand what
reincarnation really is may be open to question.

At the outset, then, let's establish the very essential
difference between reincarnation and resurrection, as taught in
Christian doctrine.  Resurrection means at some future time, the
Millenia, the Last Judgement, etc. you will be pulled from the
grave intact in your present body and you will be in full
awareness of yourself and your previous earthly life; that is,
you will retain your personal identity.  thus, with your present
body and personal identity you may be meaningfully rewarded in
Heaven or amply punished in Hell.  Heaven and Hell have no
meaning and no promise or threat unless these conditions of body
and identity are met.  What good would it be to punish or reward
a disembodied spirit with no knowledge of what it was being
praised or punished for?

Our concept of reincarnation does not meet either of these
criteria.  Reincarnation, unlike resurrection, does not
automatically imply ultimate survival of the physical body and
retention of personal identity.  So, any discussion of a Pagan
heaven or hell is simply meaningless.

What reincarnation says is survival of life-energy and
life-energy has no one body and no one identity.  One of the best
examples to illustrate this concept of reincarnation is the later
stage of the Osiris-Horus myth.  In this myth, Osiris is killed
by Seth but he is reincarnated as the child Horus and, in various
forms, the myth repeats.  There is no indication Horus ever
2434

remembers himself as Osiris.  thus it is with us, sometimes we
have a sort of "leakage" across this reincarnation insulator and,
with some exceptions, the best we ever get are only
picture-postcard glimpses of our previous life-energies.

ESCHATOLOGY...

Eschatology is only a fancy word for the study of "last
things"...that is, death, the Last Judgement, and so forth.  For
us, eschatology must have an entirely different meaning because
we really have no "last things."  We are involved in cycles, not
beginnings and endings.  As Pagans we must view the entire
continuum of matter, energy, life force and even time itself as
circular.  We do not see these things as a piece of string with a
beginning and an ending but as that same piece of string tied
together to form a circle...our Circle...a repeating cyclical
process.

Although definitive physical proof still is lacking, there is a
growing belief among some astronomers and astro-physicists that
the expanding galaxies of our creation will one day stop their
head-long flight and by mutual gravitation slowly and then faster
and faster plunge back together again to form a new primal
super-molecule world egg.  From there, it is only reasonable to
assume the creative urge of our Goddess once more will explode
this primordial egg to begin a fresh creation.

And, thus, we have come full circle.
................................................................................
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                       PAGAN MUSINGS

[Tony Kelly of the Selene Community in Wales wrote this
piece in l970.  It was published in l97l in the British
edition of The Waxing Moon under the title "Pagan Movement."
 Under the title "Pagan Musings" it has passed from hand to
hand and group to group all over the United States.  Tony
Kelly was one of the founders of the Pagan Movement in the
British Isles, which, with the Pagan Way in the United
States, began as a single group of researchers into ancient
goddess cults. They later divided, agreeing that each
country required a different approach in bringing back
Paganism.]

We're of the old religion, sired of Time, and born of our
beloved Earth Mother.  For too long the people have trodden
a stony path that goes only onward beneath a sky that goes
only upwards.  The Horned God plays in a lonely glade for
the people are scattered in this barren age and the winds
carry his plaintive notes over deserted heaths and reedy
moors and into the lonely grasses.  who know now the ancient
tongue of the Moon?  And who speaks still with the Goddess?
The magic of the land of Lirien and the old pagan gods have
withered in the dragons breath; the old ways of magic have
slipped into the well of the past, and only the rocks now
remember what the moon told us long ago, and what we learned
from the trees, and the voices of grasses and the scents of
flowers.

We're pagans and we worship the pagan gods, and among the
people there are witches yet who speak with the moon and
dance with the Horned One.  But a witch is a rare pagan in
these days, deep and inscrutable, recognizable only by her
own kind, by the light in her eyes and the love in her
breast, by the magic in her hands and the lilt of her tongue
and by her knowledge of the real.  But the wiccan way is one
way.  There are many; there are pagans the world over who
worship the Earth Mother and the Sky Father, the Rain God
and the Rainbow Goddess, the Dark One and the Hag on the
mountain, the Moon Goddess and the Little People in the
mists on the other side of the veil. A pagan is one who
worships the goddesses and gods of nature, whether by
observation or by study, whether by love or admiration, or
whether in their sacred rites with the Moon, or the great
festivals of the Sun.

Many suns ago, as the pale dawn of reason crept across the
pagan sky, man grew out of believing in the gods.  He has
yet to grow out disbelieving in them.  He who splits the
Goddess on an existence-nonexistence dichotomy will earn
himself only paradoxes, for the gods are not so divided and
nor the magic lands of the Brother of Time.  Does a mind
exist?  Ask her and she will tell you yes, but seek her out,
and she'll elude you.  She in in every place, and in no
place, and you'll see her works in all places, but herself
in none.  Existence was the second-born from the Mother's
womb and contains neither the first-born, nor the unborn.
Show us your mind, and we'll show you the gods!  No matter
2436

that you can't, for we can't show you the gods.  But come
with us and the Goddess herself will be our love and the God
will call the tune.  But a brass penny for your reason; for
logic is a closed ring, and the child doesn't validate the
Mother, nor the dream the dreamer.  And what matter the wars
of opposites to she who has fallen in love with a whirlwind
or to the lover of the arching rainbow.

But tell us of your Goddess as you love her, and the gods
that guide your works, and we'll listen with wonder, for to
do less would be arrogant.  but we'll do more, for the heart
of man is aching for memories only half forgotten, and the
Old Ones only half unseen.  We'll write the old myths as
they were always written and we'll read them on the rocks
and in the caves and in the deep of the greenwood's shade,
and we'll hear them in the rippling mountain streams and in
the rustling of the leaves, and we'll see them in the storm
clouds, and in the evening mists.  We've no wish to create a
new religion for our religion is as old as the hills and
older, and we've no wish to bring differences together.
Differences are like different flowers in a meadow, and we
are all one in the Mother.

What need is there for a pagan movement since our religion
has no teachings and we hear it in the wind and feel it in
the stones and the Moon will dance with us as she will?
There is a need.  For long the Divider has been among our
people and the tribes of man are no more.  The sons of the
Sky Father have all but conquered nature, but they have
poisoned her breast and the Mother is sad for the
butterflies are dying and the night draws on.  A curse on
the conqueror!  But not of us, for they curse themselves for
they are nature too.  They have stolen our magic and sold it
to the mindbenders and the mindbenders tramp a maze that has
no outlet for they fear the real for the One who guards the
path.

Where are the pagan shrines?  And where do the people
gather?  Where is the magic made?  And where are the Goddess
and the Old Ones?  Our shrines are in the fields and on the
mountains, in the stars and in the wind, deep in the
greenwood and on the algal rocks where two streams meet.
but the shrines are deserted, and if we gathered in the arms
of the Moon for our ancient rites to be with our gods as we
were of old, we would be stopped by the dead who now rule
the Mother's land and claim rights of ownership on the
Mother's breast, and make laws of division and frustration
for us.  We can no longer gather with our gods in a public
place and the old rites of communion have been driven from
the towns and cities ever deeper into the heath where barely
a handful of heathens have remained to guard the old secrets
and enact the old rites.  there is magic in the heath far
from the cold grey society, and there are islands of magic
hidden in the entrails of the metropoles behind closed
doors, but the people are few, and the barriers between us
are formidable.  The old religion has become a dark way,
obscure, and hidden in the protective bosom of the night.
Thin fingers turn the pages of a book of shadows while the
2437

sunshine seeks in vain his worshippers in his leafy glades.

Here, then, is the basic reason for a Pagan Movement; we
must create a pagan society wherein everyone shall be free
to worship the goddesses and gods of nature, and the
relationship between a worshipper and her gods shall be
sacred and inviolable, provided only that in her love of her
own gods, she doesn't curse the names of the gods of others.

It's not yet our business to press the law-makers with
undivided endeavour to unmake the laws of repression and,
with the Mother's love, it may never become our business for
the stifling tides of dogmatism are at last already in ebb.
Our first work, and our greatest wish, is to come together,
to be with each other in our tribes for we haven't yet grown
from the Mother's breast to the stature of the gods.  We're
of the earth, and sibs to all the children of wild nature,
born long ago in the warm mud of the ocean floor; we were
together then, and we were together in the rain forests long
before that dark day when, beguiled by the pride of the Sky
Father, and forgetful of the Mother's love, we killed her
earlier-born children and impoverished the old genetic pool.
 The Red child lives yet in America; the Black Child has not
forsaken the gods; the old Australians are still with their
nature gods; the Old Ones still live deep in the heart of
Mother India, and the White Child has still a foot on the
old wiccan way, but Neanderthaler is no more and her magic
faded as the Lli and the Archan burst their banks and the
ocean flowed in to divide the Isle of Erin from the land of
the White Goddess.

Man looked with one eye on a two-faced god when he reached
for the heavens and scorned the Earth which alone is our
life and our provider and the bosom to which we have ever
returned since the dawn of Time.  He who looks only to
reason to plum the unfathomable is a fool, for logic is an
echo already implicit i the question, and it has no voice of
its own;  but he is no greater fool than he who scorns logic
or derides its impotence from afar, but fears to engage in
fair combat when he stands on his opponent's threshold.
don't turn your back on Reason, for his thrust is deadly;
but confound him and he'll yield for his code of combat is
honorable. so here is more of the work of the Pagan
Movement.  Our lore has become encrusted over the ages with
occult trivia and the empty vapourings of the lost.  The
occult arts are in a state of extreme decadence, astrology
is in a state of disrepute and fears to confront the
statistician's sword; alien creeds oust our native arts and,
being as little understood as our own forgotten arts, are
just as futile for their lack of understanding, and more so
for their unfamiliarity.  Misunderstanding is rife.
Disbelief is black on every horizon, and vampires abound on
the blood of the credulous. Our work is to reject the
trivial, the irrelevant and the erroneous, and to bring the
lost children of the Earth Mother again into the court of
the Sky Father where reason alone will avail.  Belief is the
deceit of the credulous; it has no place in the heart of a
pagan.
2438

But while we are sad for those who are bemused by Reason, we
are deadened by those who see no further than his syllogisms
as he turns the eternal wheel of the Great Tautology.  We
were not fashioned in the mathematician's computations, and
we were old when the first alchemist was a child.  We have
walked in the magic forest, bewitched in the old Green
Thinks; we have seen the cauldron and the one become many
and the many in the one; we know the Silver Maid of the
moonlight and the sounds of the cloven feet.  We have heard
the pipes on the twilight ferns, and we've seen the spells
of the enchantress, and Time be stilled.  We've been into
eternal darkness where the Night Mare rides and rode her to
the edge of the Abyss, and beyond, and we know the dark face
of the Rising Sun.  spin a spell or words and make a magic
knot; spin it on the magic loom and spin it with the gods.
Say it in the old chant and say it to the Goddess, and in
her name.  Say it to a dark well and breathe it on a stone.
There are no signposts on the untrod way, but we'll make our
rituals together and bring them as our gifts to the Goddess
and her God in the great rites.  Here, then, is our work in
the Pagan Movement; to make magic in the name of our gods,
to share our magic where the gods would wish it, and to come
together in our ancient festivals of birth, and life, of
death and of change in the old rhythm.  We'll print the
rituals that can be shared in the written work;  we'll do
all in our power to bring the people together, to teach
those who would learn, and to learn from those who can
teach.  We will initiate groups, bring people to groups, and
groups to other groups in our common devotion to the goddess
and gods of nature.  We will not storm the secrets of any
coven, nor profane the tools, the magic, and still less, the
gods of another.

We'll collect the myths of the ages, of our people and of
the pagans of other lands, and we'll study the books of the
wise and we'll talk to the very young.  And whatever the
pagan needs in her study, or her worship, then it is our
concern, and the Movement's business to do everything
possible to help each other in our worship of the gods we
love.

We are committed with the lone pagan on the seashore, with
he who worships in the fastness of a mountain range or she
who sings the old chant in a lost valley far from the
metalloid road.  We are committed with the wanderer, and
equally with the prisoner, disinherited from the Mother's
milk in the darkness of the industrial webs.  We are
committed too with the coven, with the circular dance in the
light of the full moon, with the great festivals of the sun,
and with the gatherings of the people.  We are committed to
build our temples in the towns and in the wilderness, to buy
the lands and the streams from the landowners and give them
to the Goddess for her children's use, and we'll replant the
greenwood as it was of old for love of the dryad stillness,
and for love of our children's children.

When the streams flow clear and the winds blow pure, and the
sun never more rises unrenowned nor the moon ride in the
2439

skies unloved; when the stones tell of the Horned God and
the greenwood grows deep to call back her own ones, then our
work will be ended and the Pagan Movement will return to the
beloved womb of our old religion, to the nature goddesses
and gods of paganism.
................................................................................
2440

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    ---------------------------------------------------------------
                                The Pit
        The Lord looked askance at the Fool, who was busy making faces
behind the Lady's back.
        "So, which of your Aspects have you enjoyed the most?" he said.
        The Fool looked up, wiggling his ears.
        "Stop that!" grinned the Lord, "I'd really like to know!"
        "Well.....I suppose that it would be a toss-up between Dionysus,
Tyl Eulenspiegel, and Krishna, I guess. Tyl had a whopping good time,
Dionysus got to be pretty much drunk, mostly, and Krishna had those
sweet little milk-maids......THAT was a good time! But Coyote gets to do
most everything. I guess I like Him the best."
        The Lord sat back against a tree, folded His hands, and smiled.
        "Yeah, ol' Coyote gets to do everything all right...except catch
the Roadrunner," he said.
        "Well," said the Fool, with a lopsided grin, "I guess I'm the
only One of Us that perpetually chases Myself!"
        The Lady turned, and, Aspecting the Nymph, dropped a large
grasshopper down the Fool's back. She giggled, and ran off over the
fields of Summerland.
        The Lord laughed, pounding His fists on the ground as the Fool
jumped and twisted, trying to reach the insect.
        Between whoops of laughter, He said, "Did you ever figure out
what 'Updoc' was?"
        "Shaddup!" said the Fool.

    ---------------------------------------------------------------

        The Fool leaned back against the brick wall of the alley and
said, "I'd like to tell you a story. It seems that a man fell into a
deep pit, and couldn't get himself out. He was in a world of hurt, and
pretty unhappy. Pretty soon, a Subjectivist type of person came along
and said, 'I feel for you down there,' but did nothing."
        "An Objectivist wandered by next, and said, 'It's logical that
someone would fall down there.' But he just stood around looking too."
        "A Pharisee said, 'Only bad people fall into a pit,' and put his
nose in the air and kept walking."
        The Fool took a drag from his cigarette and then flipped it
expertly into a nearby puddle. Somewhere in the distance of the city a
siren wailed.
        "Then, a mathematician calculated how he fell into the pit. But
all he did was calculate."
        "A news reporter wanted the exclusive story on his pit, but was
too busy interviewing everyone in sight to help."
        "A fanatic fundamentalist shouted, 'You deserve your pit!'"
        "Then a government tax-man asked if he was paying taxes on the
pit."
        "A self-pitying person then whined, 'You haven't seen anything
until you've seen MY pit!'"
        "Then a Christian Scientist came by, and said, 'Just believe
that you're not in a pit.' But that didn't seem to help." He paused, and
brushed His hair back from His eyes. After looking around that those who
were listening, He continued.
        "An optimist said, 'Things could be worse!' But the pessimist
disagreed, and said, 'Things -will- get worse!' "
        "A Wiccan said, 'MURPHY! You &*$%^#@,' while a New Ager jumped
into the pit to share the experience." A couple of people laughed at
this, a bit nervously.
        "A Baha'i looked over the edge of the pit and said, 'See the pit
2441

as a Spiritual Experience!' while a Moslem murmured that it was God's
Will that he was in the pit."
        "A Satanist just laughed at the man in the pit and kept
walking."
        "A conspiracist rubbed his hands together in glee, and said,
'-They- threw you into the pit! I -knew- it!'"
        "A Jew said, 'Why are we -always- in a pit?' "
        "A Communist shouted 'Why are you in the People's Pit without
permission?'"
        "An Alcoholic muttered to himself, 'It's not -my- fault you're
in the pit.....' "
       "A Liberal said, 'Those Conservatives must have dug this pit!'"
       "A Conservative said, 'See where Liberalism has gotten you?' "
       "A TV Evangelist came by and promptly took up a collection from
the bystanders."
       " Then, several well-meaning people came by, and wanted to help,
but they were too busy arguing whether to throw him a ladder, or a
shovel, or to hire a helicopter with a rope ladder, or to call the fire
department or police to manage to get anything done."
       "A well-known radio cult hunter said, between requests for money,
'See! Satan threw you into the pit!'"
       "A doper looked blearily at him, and said, a bit incoherently,
'Far out! Got any more pit?'"
       "A Hindu said that the man's karma had put him into the pit, and
a television news commentator shouted, 'Man in a pit! Why is the
government responsible?'"
        But then, a Good Samaritan came along, looked at the man in the
pit and at all the others standing around pursuing their own agendas,
and  said, quietly, 'Here are two shovels. Let's get you out of the
pit.'"
        The Fool looked around at His listeners, grinned, and said, "He
that hath ears to hear with, let him hear."
        He shoved His hands into his jacket, and walked away thru the
puddles, idly kicking at an empty beer can.

        "Pretty good!" said the Lady.
        "Maybe," said the Fool, "But not up to the Sermon On The Mount."
        "That one -was- one of Your best," She agreed.
        "Yeah," He said, "But even then, they ignored most of it. Oh
well.  Some of it caught on, at least."
        "It takes a while," said the Lord, "But they -are- learning."
        "Yes, they are," said the Fool, "But they have a long way to go
yet."
        The Lady smiled warmly, and said, "They'll get there."

        Thus it was, and so it is, and evermore shall be so!

    ---------------------------------------------------------------
2442

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	The Jesus Story

    ---------------------------------------------------------------

        The Lord and the Lady (and the Fool, of course) looked at the
Men and Women, and were not pleased.
        "Look at that! They saw Your Sacrifice, and went and elaborated
it into some kind of magic." The Lady spoke disgustedly. "Cutting out
human hearts. Sacrificial Kings. Ritual burnings. Ritual torture. Blood
sacrifices. Cannibalism. Blood, killing and more blood! What -do- they
think they're doing?"

        "I agree it's pretty grim," said the Sacred King, "But it does
work, though in a very limited way. So....what can we do about it?"
        "I know what We can do, but it will take all of Us," said the
Fool, unsmiling. "Listen up...."
        As he began to explain, the faces of all Three grew grimmer and
grimmer, and sad beyond words.

        The Fool incarnated as a Child within a Woman, who was the
Mother and the Maiden. He was born in poverty, and laid in a straw bed.
He grew up in a small village in a backwater nation on the edges of a
great Empire. Some, a very few, knew Him and honored Him, seeing Him as
the Child, truly the Child of Promise, but most simply went on with
their lives, unknowing. When He was of age, He turned, and from Child
became Transformer, and He began to teach.
        As Transformer, He went out on the dusty roads of the small,
conquered nation, and taught the Way of Love. Love for -all,- not just
some. He taught of the Brotherhood of Man, and of the Fatherhood of the
Lord.
        He taught of the Way of Salvation: to love. To love the Diety,
and to love your neighbor, whoever he might be.
        He brought a message of hope to the poor, and a warning to the
opressor.
        Around Him, He assembled a small band of men and women, and
taught them His Mystery. But one was given a role to play, and the role
was Betrayer.
        A man asked, "Teacher, what shall we do when those that hate us
strike us?"
        And He answered, "Turn the other cheek, and let them strike you
again. Give them love in return for hate. If you must take up the sword,
then do it in great reluctance, and only after you have stepped aside
time and time again. Remember that I bring you not peace, but a sword,
for this Path will separate you from your families and friends, and your
enemies will persecute you in their ignorance."
        "And forgive your enemies, and those who wrong you, that you may
put away your anger and live in love."
        Another asked, "Sensei, what of the poor?"
        And He answered, "The poor you shall always have with you, but
give them the tools to lift themselves out of their poverty. Clothe and
feed them, but give them the means of independence also."
        "But what of the rich, then?" said a wealthy man.
        "Give what you have to the poor. give them of clothing, and
food, and, more importantly, of learning, for if you feed a man, then
you have only given him one meal, but if you teach him to feed himself,
then he may eat for a lifetime, and move from the cycle of poverty and
ignorance," He said. "Lay not treasures up for yourself on earth, save
that you give of that treasure to those in need, but rather lay up
treasure in heaven, for it would be easier for a camel to pass thru a
needle's eye than for an avaricious man to leave his earthly treasure
for heaven."
        A Doctor asked Him, "Healer, what of the sick?"
        "Verily, let them be healed by the knowledge of man, and by
prayer," He answered, "For whatsoever you ask in prayer, if you have
faith even as small as the tiniest grain of mustard seed, what you need
will be granted you. But be wary of what you ask for, for you will get
what you need, and not always what you want."
        A woman asked, "Rabbi, what of those that follow other Teach-
ers?"
        And He answered, smiling, "There are many rooms in your Father's
2443

house, and many fields in Heaven. And I come again, and yet again, and
as there are many languages of mankind, so are there many Names for
Deity. Rejoice in it, and be glad of the diversity of Deity, and do not
hate those that call the Diety by other names, but rather weigh them by
their deeds."
        And one asked of Him, "How should we pray?"
        And He answered, saying, "Pray in your own fashion, as you will,
for all prayer is good. But if you wish, pray thusly:"
        "Our Father, who is in heaven, hallowed be Thy Name. Thy Kingdom
come, Thy Will be done on earth as it is in heaven. Give us this day our
daily bread, and forgive us our errors, as we forgive the errors of
others. And lead us not into temptation, but deliver us from evil."
        "And if you feel this prayer should be given to the Mother, then
let it be so."
        And a Priest shouted, angrily, "Shall God be then female?"
        And He answered, "The Deity is what It will be, not what you
make It into. You see the Diety in your own image; if you are vengeful,
then your God is vengeful. If you are full of hate, then your God is
hateful. But if you have love, then you shall know the Deity's love.
Listen, and be wise."
        A child asked, "Father, how shall we know what is right, and
what is wrong?"
        And He replied, "Weigh it by it's fruits. If it gives a bad
fruit, then it is wrong, but if the fruit is good, then eat of it and be
happy."
        "But Brother, what of a fruit that seems to be good, yet will
poison us slowly?" asked another.
        And He answered, "If a man die of it, then it is an evil fruit.
Look you to the past, see the mistakes therein, and learn therefrom. And
beware those who would lead you into error thru their own need of power
over you; leave them to the trap of their own making."
        One of the Priests came to Him, a man enmeshed in legalism, and,
thinking to trap Him said, "Teacher, What is the Law?"
        And He looked at the Priest and said, "Love God. Love thy
neighbor. All else is commentary, and the Law of Man. Study the holy
books of all faiths, weigh the good and the bad in each, and learn."
        And the Priest went away abashed.
        And a person came to Him and said, "What of magic?"
        "Know that your will is that of a human, and you are not
omniscient. You cannot see all the results of your actions. Therefore
ask 'Not my will, but Thine be done' and leave the ordering of the
MultiVerse to Deity, not to human will," He replied. "Order yourself,
not the MultiVerse."
        And two came to Him, and asked, "O Mahatma, We are of the same
sex, and love each other. What shall we do?"
        And He looked upon them, and said, "An it harm none, do as you
will.  You are all the Children of the Deity, and the Deities' Love for
you is greater than you can imagine."
        A policeman asked of Him, "But what of the Laws of Man? If these
Laws of Man conflict with the Law of the Diety, what shall we do then,
Padre?"
        And Transformer answered, "Listen and hear. Obey the Laws of
Man, for these Laws have power over your body. But if there is a
man-made law that is not good, then strive to change it, in peace. But
if you cannot change it, then obey it. And, if you must disobey it to
change it, then accept the judgements of Man's Law in good grace until
it is changed. But put not your trust in Rulers, and Kings and Princes,
nor in those that would lead you, be they Priest, Priestess, or any 45
2444

other Office and Position, but weigh their words carefully, that their
words match their deeds, and no hypocrisy enters into them, for as your
leaders you have given them power over you. And always remember that
Man's Law is made for humanity, and not humanity for Man's Law."
        And with the policeman was a woman, who had violated the Law of
Man, and had been taken for her crime. She said, "But what of me, Lord?
I am to be stoned by the crowd."
        And He picked up a stone from the ground, looked at her, and
said, simply, "Let he who is without mistakes cast the first stone at
you." And He dropped His stone from His hand.
        And there was a silence from the crowd, and those with stones in
their hands dropped them guiltily to the ground.
        And He said to her, "Learn from your error, go in peace, and
make error no more."
        And he said to those that had dropped their stones, and who were
burdened by their guilt, "Be not guilty, for guilt is but a warning from
your conscience. Be you delivered from your hell. Learn from your error,
put it from you, and err no more."
        "And equally, if the tree that gives a bad fruit can be taught
to give a good fruit, then do so. But if it persist in giving bad
fruits, then leave it."
        And He walked to a nearby hill, and turned to the people, and
spoke thusly:
        "Blessed be those who are poor in spirit, for theirs is the
kingdom of heaven."
        "Blessed be those that mourn, for they shall be comforted."
        "Blessed be the meek, for they shall live to inherit the earth,
long after the strong, and the proud, and the warlike have killed each
other in their pride."
        "Blessed be those that hunger and thirst after the Truth, for
they shall know it."
        "Blessed be the merciful, for they shall have mercy shown unto
them."
        "Blessed be the pure in heart, for they shall see the Deity all
the days of their lives and after."
        "Blessed be those that make peace among men, for they shall be
called the Children of the Diety."
        "Blessed be those that are persecuted for the sake of the Truth,
for theirs is the kingdom of heaven."
        Blessed be you, when men shall persecute you, and perjure
themselves against you, and lie about you, and say all manner of evil
against you falsely, for your reward is great indeed."
        "Let your Light so shine before all humanity, that they may know
the Truth of you, and learn to live in love."
................................................................................
2445

        And he placed His hand upon the head of a dog, and said, "Your
Brothers and Sisters in fur are your Brothers and Sisters in truth. They
are in your care, and in your hands. Treat them with kindness, and that
kindness will be returned to you a thousandfold. To those that give
themselves to be eaten by you offer thanks, and be grateful to them for
your sustenance."
        "Treat your Mother the earth likewise with kindness, and all the
growing things thereon will sing your praises to the Highest, and you
shall eat and drink of Her fruits, and live in joy and gladness all the
days of your lives. Little children, love one another!"

        In truth, there was much more that He taught, and much of it is
written for our study and learning, and the study of His teachings is a
good and worthy thing. But the following of His teachings is a better
thing, for He was who He said He was, and that is also a Great Mystery.
        And the Betrayer spoke to Him, and said, "Renounce this Path. It
only leads to destruction. Give over to me, and I will give you
rulership of all the kingdoms of Earth."
        And He gazed upon the Betrayer, and spoke, and said, "Get thee
hence, foolish one, for I have no need of earthly treasure, nor earthly
power, for all such is false, and an illusion."
        And on the night that He was betrayed, during a Festival that
celebrated the conquered people's deliverance from tyranny, (and to
choose such a time and place is also a Great Mystery and a great lesson)
He took of the Sacred King, the Bread of Life, blessed and broke it, and
gave it to His followers, and said, "This is My body. Do this in
remembrance of Me."
        And then he took wine, fruit of the Mother, and blessed it, and
gave it to them also, and said, "This is My blood. Do this in remembr-
ance of Me."
        And Transformer was betrayed by the Betrayer, betrayed to the
legalists and the soldiers of the occupying army, accused of sedition
and taken by the Law of Man, and sentenced to die.
        And they fastened Him to an instrument of torture, to kill Him
like a common criminal, with cruel jokes.
        And He was hung from a Tree.
        And, watching, was the Mother, and the Maiden, and the Crone,
and They all three mourned Him.
        He turned, and was the Sacred King, and simultaneously the Fool
(and that is a Great Mystery indeed) and, as He died, he said, "It is
finished." And His Blood ran out upon the Earth, and worked a great
magic.
        His body was buried in a tomb of rock, and the soldiers of the
occupying army guarded it.
        But after three days and three nights, a greater magic was done,
and He took His body again, sitting with the Lord and the Lady, and
showed Himself to His followers, to show them that Death is not to be
feared.
        And He said, "You have been bought, and redeemed, and nevermore
shall you make sacrifice of blood, for this is the Final Sacrifice for
all time, for all places, and for all those there are and were, and will
be."
        "And fear not Death, for it it but a change in a MultiVerse of
changes; another turning of the wheel on a road all must travel."
        And He shall come again, as He has throughout all history,
teaching the Great Truth: that we shall love the Deity, and love our
neighbor, for Love is the heart of the Law, and that Law is Love.
        For He is always with us and in us all.

        "I don't -ever- want to go through that again!"
        The Fool spoke vehemently, thru tears.
        "I don't think you'll have to go quite -that- far the next
time," said the Lady. "They'll still play their stupid games with blood,
but not for very much longer."
        "I hope not," said the Sacred King, "But do We have to put up
with that Paul fella? He's a bit of a nut-case."
        "If you want it to work out right, yes," said the Lady. "He may
be a nut-case, but he'll spread the Word quickly, and, after a time,
they'll get the idea. And from that will come the seed of My future
believers."
        "Sorry about that," said the Fool. "I did my best, but in such
a patriarchal society as that one was, I just couldn't make much headway
about You."
        "No problem," She said. "They can deny Me all they want to, but
I'm still here."

        Thus it was, and so it is, and evermore shall be so!

2446

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    ---------------------------------------------------------------
               THE SYBILLYNE TRADITION OF WICCA
               by Virginia Stewart, M. Ed., TP.

     Our tradition is a moderate branch of Dianic Wicca, with
an emphasis on equality, ecology and wo/men's mysteries. The
tradition is open to women and men, over the age of 18, who
have previously identified Wicca as their path.  Someone
under legal age must be accompanied by a parent and will not
be initiated until they are of legal age.
     (Yes, there is a catch: few people under 21 will have
studied other religions enough to have narrowed it down this
much; therefore, a person without this study must spend at
least a year pursuing comparative religions before they will
be accepted for training.)
     The subject matter that each student must master prior
to initiation is wide-ranging and intended to strengthen
knowledge and interest in a number of areas, as well as
increase the student's desire to "get involved" in the
ecological/political issues which are important to them as
individuals.  This is not an exclusive tradition; one can be
an initiate of other traditions and still participate.  We
have closed rituals only when the participating members
desire it.  Our initiation is open to initiates of other
traditions (who would be asked to assist, no one gets to
stand around.)
     Sybillynes do not have degrees, unlike Gardnerians; we
have three stages.  The Novice (or WIT, coined by one student
-- it means "Witch in Training") is one who is actively
studying, but has not yet been initiated.  A Sister or
Brother has been initiated and holds the title of Priestess
or Priest (there is no High Priestess or High Priest.)  The
Chronicler is the one in the Coven or Circle who assumes the
responsibility for making phone calls and keeping the Book of
Shadows, but the position carries no authority.
     All decisions are reached by consensus, and the rituals
are written and performed by various members of the group on
a voluntary basis (it works, it really does).  After a long
period of study, in which one might specialize in a
2447

particular area, one is Ordained as a Priestess or Priest in
that area; for example, one might be a Teaching Priest/ess,
or a Healing Priest/ess.
     To become a Novice, one must ask to be taught, then show
a sincere interest in the Craft and a willingness to study
and learn about the various areas presented.  One must also
exhibit a willingness to do independent study in areas of
personal interest.
     The Course of study is presented in two parts.  The
first is lecture/discussion/reading -- after which the novice
must demonstrate knowledge and understanding in the following
areas:
I.   Feminism and politics of Dianic craft
     A.   Gaia and green magic
     B.   balance of Male/female energies
     C.   power over vs. power from within
II.  Feminist herstory/facts and theory
     A.   Origins of the Goddess
          1.   prehistoric evidence
          2.   early myth (China, Sumer, Ur, India,
               Mesopotania, Egypt, Crete)
          3.   The patriarchal shift --
               a.   Theories on how it happened
               b.   How to read around it
                    i.   Greek Myth
                    ii.  Mesopotamia/Sumer
                    iii. Egypt
               c.   Modern Approaches -- overcoming
                    patriarchal repression
               d.   The God in Dianic Wicca
                    i.   prehistory evidence/belief
                    ii.  Modern approaches
III. Feminist interpretations on the origins of people
     A.   creation Myths -- world samples
     B.   "star" myth
     C.   birth/genetic engineering myth
     D.   the principles of myth writing
IV.  Goddess and Gods in Every Person
     A.   Manifesting the God/dess in Everyday Life -- theory
     B.   Archetypal Theory and how it relates to everyday
          life
V.   Magic and Physics -- Why Everything is Related To
     Everything
     A.   Holographic Universe
     B.   Gaia as a Living Being
VI.  The Goddess and Sexuality
     A.   Living in our bodies is healthy
     B.   how patriarchy/Christianity perverted sex
     C.   healing the wounds of sexual oppression
     D.   exercises
VII. Beginning Meditation
     A.   purpose
     B.   some eventual goals
     C.   visualization
     D.   exercises
IX.  Psychic gifts
     A.   How they have been suppressed
     B.   What they are
2448

     C.   How to develop them
     D.   Exercises
X.   Festivals
     A.   The wheel of the Year
     B.   Women's festivals/men's festivals
     C.   Creating celebration for everyday life
XI.  Ritual tools and aspects
     A.   Tools
     B.   Symbols

XII. Creating Ritual
     A.   The Structure of a ritual
     B.   Creating Sacred space -- theory
     C.   Elements of ritual -- possibilities
XIII. Drawing a circle -- demonstration & practice
     A.   How to form a circle
     B.   What to do if something goes wrong
     C.   Group dynamics

     Our actual reading list is two double-columned pages,
and takes about a year to get through.  This is the short
list, with which one must show a working knowledge.

The Spiral Dance
Dreaming the Dark
Truth or Dare /  Starhawk
Holy Book of Women's Mysteries / Z. Budapest
The Holographic Universe / Michael Talbot
The New Inquisition / Robert Anton Wilson
Real Magic / Issac Bonewits
When God Was A Woman
Ancient Mirrors of Womanhood / Merlin Stone
Priestesses / Norma Goodrich
Women's Encyclopedia of Sacred Symbols and
Objects / Barbara Walker
Drawing Down the Moon / Margot Adler
Iron John / Robert Bly
The Hero with A Thousand Faces / Joseph Campbell

     The second part of training focuses on ritual and
practice, as no one will be initiated until s/he can write,
perform and understand ritual; work with energy in a SAFE
way, and guide meditations for the others.  The following are
the requirements for this level of training, in which one
must demonstrate proficiency.

1.   Circle Drawing
2.   Healing (different types)
3.   Energy Work

4.   Journey to Lower World (working with totems)
5.   Astral Realms (working with place of power and spirit
     guides)
6.   9 Inner Planes
7.   Past Life Regression
8.   Elements, Tools, and Aspects
2449

9.   Women's Mysteries/Men's Mysteries (5 Mysteries)
10.  Blessing of Tools
11.  Personal Belief Systems
12.  Spells and Spellwork
13.  Full Ritual (writing and performing without assistance)

Written assignments

1. A 4-10 page paper explaining and analyzing the Wiccan Rede
and how it applies to one's personal life (Ethics are vital)

2. A 5-10 page paper explaining one's personal belief system
(it does not conform to any particular standard, but an
initiate must have one; this is a spiritual tradition).

3. A 5-10 page paper explaining and analyzing the 5 Mysteries
of Wicca with particular attention paid to Wo/man's
mysteries, Chalice and the Descent.

4. A 2-5 page paper explaining the Three-Fold Goddess and Her
Relationship to the Three-Fold God.

5. A 5-10 page paper describing one's personal ethics

6. A Book of Shadows (to be reviewed by Teaching Priestess)
that includes major rituals, meditations, observations and
results of spell work and energy work.

     The final requirement for initiation includes the
demonstration of Ritual functions of Maiden/Mother/Crone or
Priest without written assistance; the demonstration of
ritual writing and participation in/ directing the energy in
a circle.  Finally, the demonstration through daily life of a
sincere commitment to the Way of the God/dess.
     The training period lasts anywhere from twenty-six weeks
to over a year and is dependent on the completion of
requirements, not number of months in training.
     A Novice (WIT) will be told that they may request
Initiation when they have completed all requirements to the
satisfaction of the Teaching Priestess.  They will be told
once, after that they must ask.  Sybillynes do NOT recruit
members.
     After Initiation, a Priest/ess may form a Circle (a
loosely organized group that performs ritual together) or a
Coven (a close-knit group with bonds of perfect love and
trust).  It is suggested that Circles be formed and allowed
to evolve into Covens.
     All Initiates are encouraged to become politically/
ecologically active to whatever degree that they are able.
Each group exists as an independent organization -- the job
of a Teaching Priestess is to make herself unnecessary.
Those who desire control over a coven or absolute authority
within a coven are discouraged from attempting it within this
tradition -- the labrys, our symbol, is sharp for a reason...
     We are also interested in tradition sharing, and can be
found in the Hunter's Moon camp at CMA.  Inquires can be made
by leaving a message at Celebration! in Austin, or at the
Magic Cauldron in Houston, for Virginia Stewart or Howard
2450

Gerber (sysop of THE WHEEL BBS in Houston).
     Merry Meet and Bright Blessings.
 ---
................................................................................
2451

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                MAIN RITUAL, UEA 20TH ANNIVERSARY

This ritual came together in strange ways.  We are indebted to
Tony Kelly of Celene Community in Wales who wrote the body of it
in a piece called "Pagan Musings" in 1973, Kenny and Tzipora for
the Wine Blessing, and Thomas Palmer of Denver for the Cakes
Blessing.  The Quarters calling and dismissals were written by
Rowan Moonstone and revised by Bristlecone Glen.  Devin Storm,
Harper to Bristlecone wrote the God and Goddess Invocations, the
Circle Closing, and the Crone's speech.  We learned this
particular version of "We All Come From the Goddess/Hoof and
Horn" with the God verse from the Old Timers from United Earth
Assembly and the Witches' Version of " Amazing Grace" was taught
to us by Margot Adler at the America the Beautiful celebration in
Colorado Springs in July of 1993.  All these various parts came
together into one of the most powerful rituals we have ever seen.

We give it back to the community now with love and thanks.  It is
our heritage and our future.  We give back to the Earth that
which we have been given.
 - Bristlecone Glen

Cast:

High Priestess
High Priest
Harper
Grey Man
Crone
Quarters Callers

Props:

Cauldron
Cakes & Wine
Dry Ice
Glow Sticks
Chalice
Basket
Flash Paper

Quarters candles should be set up and lit before Circle.  Altar
Candles lit.  A cauldron sits in the north.  In the cauldron
should be glow sticks to light it from within, a pan of dry ice,
a candle, and the chalice.  The Crone sits, cloaked and hooded,
by the Cauldron.  The Harper sits in the east, an empty stool
sits beside the Harper.

Cast Circle and purify sacred space as is the custom of your
circle.

Spirits of the East!
Air, Breath of our ancestors
Be with us in this Circle
That we may KNOW we are the children of the Gods.

Spirits of the South!
Fire, Will of our ancestors,
2452

Be with us in this Circle
That we may have the WILL to claim our heritage.

Spirits of the West!
Water, Blood of our ancestors,
Be with us in this Circle
That we may DARE to do the work of the Gods.

Spirits of the North!
Earth, Bones of our ancestors,
Be with us in this Circle
That we may NO LONGER BE SILENT, but may meet as one in love to
do the work of the Old Ones.

HP:  Maiden bring Your Flowers
     Mother, Bring Your Child
     Old One bring your Wisdom
     Bright Lady, Cerridwen
     We welcome Thee to this Circle in Herne's name.
     For we are the blush of Thy silken cheek.
     We are the children You hold to Your breast.
     We are the Carriers of Your ancient way.
     Bright Lady, Cerridwen, Welcome!

HPS: Hunter, bring Your prowess
     Warrior, bring your skill.
     Father, bring your guidance.
     Ancient One, Horned Crown
     We welcome Thee to this Circle in Thy Lady's name.
     For we are the flight of the arrow from Thy bow.
     We are the edge of the sword of Thy honor.
     We are the sparks of the flame of Thy love.
     Ancient One, Horned Crowned, Welcome!

HPS:      We're of the old religion, sired of Time, and born of
          our beloved Earth Mother.  For too long the people have

          trodden a stony path that goes only onward beneath a
          sky that goes only upwards.

HP:       The Horned God plays in a lonely glade for the people
          are scattered in this barren age and the winds carry
          his  plaintive notes over deserted heaths and reedy
          moors and into the lonely grasses.

(Grey Man raps staff on ground comes into center of Circle
unobserved by the HP/S.  When he speaks, HP/S should be
startled.)

Grey Man: Who know now the ancient tongue of the Moon?  And who
          speaks still with the Goddess?  The magic of the land
          of Lirien and the old pagan gods have withered in the
          dragons breath; the old ways of magic have slipped into
          the well of the past, and only the rocks now remember
          what the moon told us long ago, and what we learned
          from the trees, and the voices of grasses and the
          scents of flowers.

2453

(HP/S begin to spiral into the center of the Circle to meet the
Grey Man.)

HP:       We're pagans and we worship the pagan gods, and among
          the  people there are witches yet who speak with the
          moon and  dance with the Horned One.

HPS:      But a witch is a rare pagan in these days, deep and
          inscrutable, recognizable only by their own kind, by
          the light in their eyes and the love in their breasts,
          by the magic in their hands and the lilt of their
          tongue and by their knowledge of the real.

HP:       But the wiccan way is one way.  There are many; there
          are pagans the world over who worship the Earth Mother
          and the Sky Father, the Rain God and the Rainbow
          Goddess, the Dark One and the Hag on the mountain, the
          Moon Goddess and the little People in the mists on the
          other side of the veil.

HPS:      A pagan is one who worships the goddesses and gods of
          nature, whether by observation or by study, whether by
          love or admiration, or whether in their sacred rites
          with the Moon, or the great festivals of the Sun.

Grey Man: Many suns ago, as the pale dawn of reason crept across
          the pagan sky, man grew out of believing in THE GODS.

Harper:   He has yet to grow out of disbelieving in them.

Grey Man: He who splits the Goddess on an existence-nonexistence
          dichotomy will earn himself only paradoxes, for the
          gods are not so divided and nor the magic lands of the
          Brother of Time.

Harper:   Does a mind exist?

Grey Man: Ask her and she will tell you yes, but seek her out,
          and she'll elude you.  She is in every place, and in no

          place, and you'll see her works in all places, but
          herself in none.  Existence was the second-born from
          the Mother's womb and contains neither the first-born,
          nor the unborn. Show us your mind, and we'll show you
          the gods!

Harper:   No matter that you can't, for we can't show you the
          gods.   But come with us and the Goddess herself will
          be our love and the God will call the tune.

Grey Man: But a brass penny for your reason; for logic is a
          closed ring, and the child doesn't validate the Mother,
          nor the dream the dreamer.  (Grey Man turns to face the
          seated  Crone.  Speaks almost as if talking to himself)
          And what matter the wars of opposites to she who has
          fallen in love with a whirlwind or to the lover of the
2454

          arching rainbow.

Harper:   (To HP/S) But tell us of your Goddess as you love her,
          and the gods that guide your works, and we'll listen
          with  wonder, for to do less would be arrogant.  but
          we'll do  more, for the heart of man is aching for
          memories only  half forgotten, and the Old Ones only
          half unseen.

HP:       We'll write the old myths as they were always written
          and  we'll read them on the rocks and in the caves and
          in the deep of the greenwood's shade, and we'll hear
          them in the rippling mountain streams and in the
          rustling of the leaves, and we'll see them in the storm
          clouds, and in the evening mists.  We've no wish to
          create a new religion for our religion is as old as the
          hills and older, and we've no wish to bring differences
          together.

Harper:   Differences are like different flowers in a meadow, and

          we are all one in the Mother.

HPS:      What need is there for a pagan movement since our
          religion has no teachings and we hear it in the wind
          and feel it in the stones and the Moon will dance with
          us as she will?

Harper:   There is a need.  For long the Divider has been among
          our people and the tribes of man are no more.  The sons
          of the Sky Father have all but conquered nature, but
          they have poisoned her breast and the Mother is sad for
          the butterflies are dying and the night draws on.

Grey Man: A curse on the conqueror!

HP/S:     But not of us!

Harper:   For they curse themselves for they are nature too.

Grey Man: They have stolen our magic and sold it to the
          mindbenders and the mindbenders tramp a maze that has
          no outlet for they fear the real for the One who guards
          the path.  Where are the pagan shrines?  And where do
          the people gather?  Where is the magic made?  And where
          are the Goddess and the Old Ones?

HP:       Our shrines are in the fields and on the mountains, in
          the stars and in the wind, deep in the greenwood and on

          the algal rocks where two streams meet.  But the
          shrines are deserted, and if we gathered in the arms of
          the Moon for our ancient rites to be with our gods as
          we were of old, we would be stopped by the dead who now
          rule the Mother's land and claim rights of ownership on
          the Mother's breast, and make laws of division and
          frustration for us.

2455

HPS:      We can no longer gather with our gods in a public place

          and the old rites of communion have been driven from
          the towns and cities ever deeper into the heath where
          barely a handful of heathens have remained to guard the
          old secrets and enact the old rites.  There is magic in
          the heath far from the cold grey society, and there are

          islands of magic hidden in the entrails of the
          metropolis behind closed doors, but the people are few,
          and the barriers between us are formidable.

HP:       The old religion has become a dark way, obscure, and
          hidden in the protective bosom of the night.  Thin
          fingers turn the pages of a book of shadows while the
          sunshine seeks in vain his worshippers in his leafy
          glades.

Harper:   Here, then, is the basic reason for a Pagan Movement;
          we must create a pagan society wherein everyone shall
          be free to worship the goddesses and gods of nature,
          and the relationship between a worshipper and their
          gods shall be sacred and inviolable, provided only that
          in their love of their own gods, they doesn't curse the
          names of the gods of others.

HPS:      It's not yet our business to press the law-makers with
          undivided endeavor to unmake the laws of repression
          and,  with the Mother's love, it may never become our
          business for the stifling tides of dogmatism are at
          last already in ebb.  Our first work, and our greatest
          wish, is to come together, to be with each other in our
          tribes for we haven't yet grown from the Mother's
          breast to the stature of the gods.

HP:       We're of the earth, and sibs to all the children of
          wild nature, born long ago in the warm mud of the ocean
          floor;  we were together then, and we were together in
          the rain forests long before that dark day when,
          beguiled by the pride of the Sky Father, and forgetful
          of the Mother's love, we killed her earlier-born
          children and impoverished the old genetic pool.

Grey Man: The Red child lives yet in America; the Black Child has

          not forsaken the gods; the old Australians are still
          with their nature gods; the Old Ones still live deep in
          the heart of Mother India, and the White Child has
          still a foot on the old wiccan way, but Neanderthaler
          is no more and her magic faded as the Lli and the
          Archan burst their banks and the ocean flowed in to
          divide the Isle of Erin from the land of the White
          Goddess.  Man looked with one eye on a two-faced god
          when he reached for the heavens and scorned the Earth
          which alone is our life and our provider and the bosom
          to which we have ever returned since the dawn of Time.

2456

Harper:   He who looks only to reason to plum the unfathomable is
          a fool, for logic is an echo already implicit in the
          question, and it has no voice of its own;  but he is no
          greater fool than he who scorns logic or derides its
          impotence from afar, but fears to engage in fair combat
          when he stands on his opponent's threshold. Don't turn
          your back on Reason, for his thrust is deadly; but
          confound him and he'll yield for his code of combat is
          honorable. So here is more of the work of the Pagan
          Movement.

HPS:      Our lore has become encrusted over the ages with occult

          trivia and the empty vapourings of the lost.  The
          occult arts are in a state of extreme decadence,
          astrology is in a state of disrepute and fears to
          confront the statistician's sword; alien creeds oust
          our native arts and, being as little understood as our
          own forgotten arts, are just as futile for their lack
          of understanding, and more so for their unfamiliarity.

HP:       Misunderstanding is rife. Disbelief is black on every
          horizon, and vampires abound on the blood of the
          credulous.  Our work is to reject the trivial, the
          irrelevant and the erroneous, and to bring the lost
          children of the Earth Mother again into the court of
          the Sky Father where reason alone will avail.

Harper:   Belief is the deceit of the credulous; it has no place
          in the heart of a pagan.

Grey Man: But while we are sad for those who are bemused by
          Reason,  we are deadened by those who see no further
          than his syllogisms as he turns the eternal wheel of
          the Great Tautology.

HP:       We were not fashioned in the mathematician's
          computations, and we were old when the first alchemist
          was a child.

HPS:      We have walked in the magic forest, bewitched in the
          old Green Things; we have seen the cauldron and the one

          become many and the many in the one; we know the Silver

          Maid of the moonlight and the sounds of the cloven
          feet.   We have heard the pipes on the twilight ferns,
          and we've seen the spells of the enchantress, and Time
          be stilled.   We've been into eternal darkness where
          the Night Mare rides and rode her to the edge of the
          Abyss, and beyond, and we know the dark face of the
          Rising Sun.

Harper:   Spin a spell or words and make a magic knot; spin it on

          the magic loom and spin it with the gods.  Say it in
          the old chant and say it to the Goddess, and in her
          name.   Say it to a dark well and breathe it on a
2457

          stone.

HP:       There are no signposts on the untrod way,

HPS:      but we'll make our rituals together and bring them as
          our gifts to the Goddess and her God in the great
          rites.

(HP/S turn to Circle)

HP:       Here, then, is our work in the Pagan Movement; to make
          magic in the name of our gods, to share our magic where
          the gods would wish it, and to come together in our
          ancient festivals of birth, and life, of death and of
          change in the old rhythm.

HPS:      We'll print the rituals that can be shared in the
          written work;

HP:       We'll do all in our power to bring the people together,

          to teach those who would learn, and to learn from those

          who can teach.

HPS:      We will initiate groups, bring people to groups, and
          groups to other groups in our common devotion to the
          goddesses and gods of nature.

HP:       We will not storm the secrets of any coven, nor profane

          the tools, the magic, and still less, the gods of
          another.

HPS:      We'll collect the myths of the ages, of our people and
          of the pagans of other lands, and we'll study the books
          of the wise and we'll talk to the very young.

HP:       And whatever the pagan needs in their study, or their
          worship, then it is our concern, and the Movement's
          business to do everything possible to help each other
          in  our worship of the gods we love.

HPS:      We are committed with the lone pagan on the seashore,
          with he who worships in the fastness of a mountain
          range or she who sings the old chant in a lost valley
          far from the metalloid road.

HP:       We are committed with the wanderer, and equally with
          the prisoner, disinherited from the Mother's milk in
          the darkness of the industrial webs.

HPS:      We are committed too with the coven, with the circular
          dance in the light of the full moon, with the great
          festivals of the sun, and with the gatherings of the
          people.

HP:       We are committed to build our temples in the towns and
2458

          in the wilderness, to buy the lands and the streams
          from the landowners and give them to the Goddess for
          her children's use, and we'll replant the greenwood as
          it was of old for love of the dryad stillness, and for
          love of our children's children.

HP/S:     This we will do.  What will you?  (At this point, HP/S
          should walk around the Circle and "gather" the pledges
          from those in Circle who wish to give them.
          Participants should think carefully about what they
          wish to pledge before the Gods in this ritual.  When
          all  pledges are gathered, HP/S takes them to the Grey
          Man)

HPS:      When the streams flow clear and the winds blow pure,
          and the sun never more rises unrenowned nor the moon
          ride in the skies unloved;

HP:       when the stones tell of the Horned God and the
          greenwood grows deep to call back her own ones, then
          our work will be ended

HP/S:     and the Pagan Movement will return to the beloved womb
          of our old religion, to the nature goddesses and gods
          of paganism.   (Grey Man nods, receives the pledges and
          palms flash powder unobtrusively.  Conducts HP/S to the
          Crone.  Grey Man opens hands and lets paper fall on
          candle.  Crone pours hot water on dry ice, stands up,
          throws back hood of cape)

Crone:    I have heard your call across the mountains.  I have
          heard your cries within the web of life and I have come

          once more.  Single is the race, single of men and Gods.

          From a single source we both draw breath, but a
          difference of power in everything keeps us apart.  You
          are the children of my heart - the  light of my Soul.
          And I bring with me the seeds of your  ancestors that I
          have kept safe for you.  Like the cycle  of the
          seasons, I give them again that you may plant yet
          again.  Sow the seeds for yourselves , for your
          children, and your children's children.

(Crone hands basket of seeds to HP/S.  Reaches into the well
again and draws out chalice from cauldron.)

          The chalice contains the blood of those who have died
          for the crime of being different, the sweat of those
          who toiled that the path of the Old Ones might survive,
          and the tears of those who thought themselves alone.
          The cauldron of the Gods is that of change - of turning

          evil to good, death to life.  Through the power of the
          Cauldron, turn the blood of death to the water of life,
          turn the crime of being different to the strength of
          being whole.  Turn the sweat of toil to the joy of work
          well done.  Turn the tears of those alone to the tears
2459

          of family reunited.  The present is the balance between
          the past and the future.  The power lies within your
          heart, within your hands.  Do you have the courage?
          The choice is his, the choice is hers, the  choice is
          yours.  Can you make a difference?  WILL you make a
          difference?

(Crone hands chalice to HP/S and wraps cloak around her,  sitting
down once more.)

HP/S spiral back out to the Circle.

Chalice blessing:

HP:       Be it known that a man is not greater than a woman
HPS:      Nor is woman greater than man
HP:       For what one lacks
HPS:      The other can provide
HP:       As the athame is to the male
HPS:      So is the cup to the female
HP/S:     And when conjoined, they become one in truth.  For
          there is no greater magick in all the world than that
          of love.

Cakes Blessing:

HPS:      Be it known that death is not the end of life ...
HP:       But the beginning of the cycle of rebirth.
HPS:      As grain is touched by death's scythe ...
HP:       And passes through fire to be reborn as bread ...
HPS:      So are we reborn, passing through death into the next
          life.

(High Priest draws Invoking Pentagram over cakes with Athame,
while both say:

HP/S:     As the Earth gives its life to strengthen us, so shall
          we, in death, strengthen the Earth, for life and death
          together are the cycle of rebirth.

HP/S take of cakes and wine and pass the basket and chalice to
quarters callers to take to the Circle.

We all come from the Goddess
And to Her we shall return
Like a drop or rain
Flowing to the ocean

We all come from the Horned One
And to Him we shall return
Like a flash of flame
Ascending to the heavens.

Hoof and Horn
Hoof and Horn
All that dies shall be reborn
Vine and Grain
Vine and Grain
2460

All that falls shall rise again.

(The chant may evolve into others such as the Isis Astarte and
corresponding God chants.  Go with the flow.   When all in the
Circle have partaken of cakes and wine, the chalice comes back to
the HP and HPS, who take it to the Harper.  Harper eats and
drinks, takes cakes and wine to Grey Man.  Grey Man eats and
drinks, takes cakes and wine to Crone, who eats, drinks, and
receives seeds and chalice again.  Replaces chalice in Cauldron,
covers seeds with cloak.  When HPS feels energy has built to a
peak, she calls a halt to it by raising her arms and dropping
them to her sides.)

HP/S:     Remember this night.  Take the energy that has been
          raised here by your sisters and brothers and put it
          into your pledges.  YOU ARE NOT ALONE!

HPS:      Hunter, for Your prowess
          Warrior, for Your skill
          Father for Your Guidance
          Ancient One, Horned Crowned,
          We thank you and bid you Hail and Farewell!

HP:       Maiden, for Your flowers.
          Mother, for Your child.
          Old One, for Your Wisdom.
          Bright Lady, Cerridwen, we thank You
          And bid you Hail and Farewell!

Spirits of the North!
Earth, Body of our ancestors.
Go with us from this place
United as heirs of our ancestors.

Spirits of the West!
Water, Blood of our ancestors.
We have the courage to dare to do the work.
Go with us from this place
United as heirs of our ancestors.

Spirits of the South,
Fire, will of our ancestors.
We have the will to do that which we promised
Go with us from this place
United as heirs of our ancestors.

Spirits of the East
Air, breath of our ancestors.
We KNOW that we are the children of the Gods and all one family.
Go with us from this place
United as heirs of our ancestors.

HP draws power back up into the blade of the sword/athame and
earths the power.  HP, HPS, Harper, Grey Man and Crone move into
a circle.  The next five lines should be shot from person to
person, to form a pentagram:

HPS:      The Circle is Open

HP:       But not forgotten!
Harper:   The Circle is unbroken.
Grey Man: Nothing is forgotten
Crone:    The Circle is Free
All:      Nothing is ever forgotten

HPS, HP, Harper, Grey Man, and Crone join the larger Circle.  HPS
or Harper calls out lines of Amazing Grace to the Circle as all
sing.

Amazing Grace! How sweet the Earth
That formed a Witch like me
I once was burned, now I survive
Was hanged, but now I sing.

Twas grace that drew down the moon
And grace that raised the sea
The magick of the people's will
Will set our Mother free!

Amazing Grace! How sweet the Earth
That formed a Witch like me
I once was burned, but now I thrive
Was hanged but now I sing.

HPS:      Blessed Be!
2461

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                            C.O.G. History
By: Michael Thorn
20 Nov 93 12:09

        The Covenant of the Goddess is one of the largest and oldest
Wiccan religious organizations with members in North America, Europe and
Australia.  Wicca, or Witchcraft  is the most popular expression of the
religious movement known as Neo+Paganism, which,  according to the
Institute for the Study of American Religion, is the fastest growing
religion in the United States. It practitioners are reviving ancient
Pagan practices and beliefs of pre-Christian Europe and adapting them to
contemporary life. The result is a religion that is both old and new,
both +traditional+ and creative.

        Witchcraft is a life-affirming, earth+ and nature-oriented
religion which sees all of life as sacred and interconnected, honors the
natural world as the embodiment of divinity, immanent as well as
transcendent, and experiences the divine as feminine and often as
masculine, as well. Like the spiritual world view and practices of
Native Americans and Taoists, Wiccan spiritual practices are intended to
attune humanity to the natural rhythms and cycles of the universe as a
means of personally experiencing divinity. Rituals, therefore, coincide
with the phases of the moon, the change of the seasons, solstices and
equinoxes and days which fall in between these such as May Day and
Halloween. This calendar of celebrations is referred to as the Wheel of
the Year. Most Witches consider their practice a priest/esshood, akin to
the mystery schools of classical Greece and Rome, involving years of
training and passage through life-transforming initiatory rituals.

        All Witches agree on an ethical code known as the Wiccan Rede,
"An it harm none, do what ye will," which honors the freedom of each
2462

individual to do what she or he believes is right, but also recognizes
the profound responsibility that none may be harmed by one+s actions.

        In the 1970+s there was a marked rise of interest in Witchcraft
not only in the United States, but throughout the world, reflecting a
growing feminist awareness and global concern for the environment. In
the Spring of 1975, a number of Wiccan elders from diverse traditions,
all sharing the idea of forming a religious organization for all
practitioners of Witchcraft, gathered to draft a "covenant" among
themselves. These representatives also drafted bylaws to administer this
new organization now known as the Covenant of the Goddess. At the 1975
Summer Solstice, the bylaws were ratified by thirteen member congreg-
ations (or covens). The Covenant of the Goddess was incorporated
as a nonprofit religious organization on October 31st, 1975.

        The Covenant is an umbrella organization of cooperating
autonomous Witchcraft congregations with the power to confer credentials
on its qualified clergy. It fosters cooperation and mutual support among
Witches and secures for them the legal protections enjoyed by members of
other religions. The Covenant is non+hierarchical and governed by
consensus. Two-thirds of its clergy are women.

        The Covenant is coordinated by a national board of directors.
Many of its activities are conducted at the regional level by local
councils. The Covenant holds an annual national conference open to the
Wiccan community, as well as regional conferences, and publishes a
newsletter. In recent years, the Covenant has taken part in spiritual
and educational conferences, interfaith outreach, large public rituals,
environmental activism, community projects and social action, as well as
efforts to correct negative stereotypes and promote accurate media
portrayals. Its clergy perform legal marriages (handfastings), preside
at funerals and other rituals of life-transition, and provide counseling
to Witches including those in the military and in prisons.

        The Covenant also provides for the need of it members and their
families with disaster relief, health insurance, Scouting awards,
sponsorship of college and university student groups, and legal
assistance in instances of discrimination. The Covenant+s participation
in the 1993 Parliament of the World+s Religions continues its efforts to
restore the respect due to a legitimate and deeply-rooted religion,
protect and preserve the earth through its public dissemination of its
wisdom and traditions, and participate in dialogue as a contributing
member of the world+s community of faiths.
2463

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           A CHRISTIAN SPEAKS ON THE FAITH AND PATH OF WICCA
                        by James Clement Taylor

I am a Christian and not a Wiccan.  A Christian is one who has been
baptized in the name of the Father, Son, and Holy Spirit, and who has
made a personal, free-will decision to commit himself and all his or her
life to our Lord and God and Savior, Jesus Christ.  Both of these things
are true of me.  I am a member of St. Mary's Eastern Orthodox Church,
Calhan, Colorado.  In this paper, I am not speaking as agent for any
church, but I am, entirely on my own responsibility, speaking the truth
in love, as we Christians are supposed to do.

A Situation of Strife and Shame:

There are many Christians today who believe that anyone who is not a
Christian is doomed to an eternity of suffering in hell.  Any decent
person, believing this, would be compelled to try to save as many people
from this fate as possible.  But is this belief correct?  Jesus Christ,
having noted the faith and righteousness of a Roman centurion, a Pagan,
proclaimed:

       "Assuredly I say to you, I have not found such great faith,
        not even in Israel!  And I say to you that many will come
        from east and west, and sit down with Abraham, Isaac, and
        Jacob in the kingdom of heaven.  But the sons of the king-
        dom will be cast out into outer darkness.  There will be
        weeping and gnashing of teeth." (Matthew 8:10-12)

If we accept these words as true, and surely we should, then it is clear
that heaven will contain many who are not Christians, and hell will
contain many who are!  Clearly, throughout the Gospels, Jesus Christ
sets forth the criteria for entrance into the kingdom of heaven, and
those criteria include love, kindness, forgiveness, and a refusal to
judge others:

        "For if you forgive men their trespasses, your heavenly
         Father will also forgive you.  But if you do not forgive
         men their trespasses, neither will your Father forgive
         your trespasses." (Matthew 6:14-15)

        "For with what judgment you judge, you will be judged; and
         with the same measure you use, it will be measured back to
         you." (Matthew 7:2)

        "But go and learn what this means: `I desire mercy and not
         sacrifice.'" (Matthew 9:13)

        "Therefore be merciful, just as your Father also is merciful.
         Judge not, and you shall not be judged.  Condemn not, and
         you shall not be condemned.  Forgive, and you will be for-
         given." (Luke 6:36-38)

Is it not clear?  Anyone who fails in these things, will calling himself
a Christian save him?  Anyone who obeys God in these things, will being
unbaptized condemn him?  Jesus said, "Not everyone who says to Me,
`Lord, Lord,' shall enter the kingdom of heaven, but he who does the
will of My Father in heaven." (Matthew 7:21)

Yet it is not by good works that we earn our way into heaven, because
there is no way we can earn the free gift of God's mercy and grace,
which alone can save us.  But it is clear that it is not by faith, in
the sense of sharing the Christian faith, that we are saved, either.
The faith which saves us is not faith in the goodness of our works, nor
faith that we have the right theology and/or belong to the right church.
Rather, it is faith in God, and in His mercy:

       "So then it is not of him who wills, nor of him who runs,
        but of God who has mercy."  (Romans 9:16)

But the Wiccans, you will say, do not have faith in God.  Yet by their
own theology, they certainly do.  Those who call them Satan-worshippers
are entirely wrong.  They do not worship Satan, or even believe that
2464

Satan exists.  Instead, they worship a Goddess and a God whom they
understand as manifestations of a higher and unknown Deity.

Now if you are a Christian, this will sound familiar to you, and it
should.  In the Bible we find the following:

       "Then Paul stood in the midst of the Areopagus and said,
        `Men of Athens, I perceive that in all things you are
        very religious; for as I was passing through and con-
        sidering the objects of your worship, I even found an
        altar with this inscription: TO THE UNKNOWN GOD.
        Therefore, the One whom you worship without knowing,
        Him I proclaim to you" (Acts 17:22-23)

The Wiccans worship the Unknown God, as manifested to them in the form
of a Goddess and a God.  Therefore, our Bible tells us they worship the
same God we do; and if they do not know this, we should know it!

For those of us who are unable to simply stand on God's Word, and must
prove to themselves the truth of what it proclaims the holy Apostle John
has given us the method for doing this.  You have only to attend any
public Wiccan ceremony, and test the spirits which are there, to see
"whether they are of God" (1 John 4:1).  You will find that, while the
power manifested there may be less than what you have experienced as a
Christian, that power is clearly the power of God.

Dear brothers and sisters in Christ, these people of Wicca have been
terribly slandered by us.  They have lost jobs, and homes, and places of
business because we have assured others that they worship Satan, which
they do not.  We have persecuted them, and God will hold us accountable
for this, you may be sure, for He has said, "Assuredly I say to you,
inasmuch as you did it to one of the least of these My brethren, you did
it to Me." (Matthew 25:40)

Let us, from this point onward, repent of our misdeeds and declare that
henceforth we shall obey Christ our God, and not judge others or condemn
them, so that He will not have to judge and condemn us for our sins.

2465

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                     KILL A TREE   From: Ali Katz
to the tune of "Jingle Bells":

Dashing to the mall in a fleet of rented trucks,
a million hairless apes are out to spend some plastic bucks.
It's Christmas time again -- or maybe World War Three --
and to keep their spirits happy now, they've got to kill a tree.

Oh, kill a tree, kill a tree, kill a tree for Christ.
(Jolly Old Saint Nicholas, accept this sacrifice.)
Kill a tree, kill a tree, kill a tree for Christ,
not sure what we're doing, but it seems to work out nice.

We know we each deserve a ton or two of crap,
but to keep the goodies coming now, we've got to spill some sap,
and string electric lights, and raise the ritual star,
and bribe our friends and families to forget what jerks we are.

And kill a tree ... (etc.)

We always kill a tree. That's always been enough
for videos and GI Joes and all that kiddy stuff.
But Mommy wants a Harley, and Daddy wants a boat;
that's prob'ly gonna cost at least a chicken and a goat.

But kill a tree ... (etc.)

To enhance everyone's holiday cheer, I highly recommend singing this one
at the mall. But depending on where you live, you may want to make sure
you've got a good bail bondsman's number first.

................................................................................
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                           Lord of the Ants
                            By: Karl Lembke
                     (tune:  "Lord of the Dance")

Well we cleansed with sugar 'cause the salt was gone,
And the color was right though the substance might be wrong,
And when the water dried, it was sticky, my oh me,
It attracted all of the ants, you see,

(chorus)
   Ants, ants, all over they shall be,
   I am the lord of the ants, you see.
   I'll crawl on you, and you'll itch from me,
   And you'll dance with ants in your pants, said he.

We have ants in the carpets and we've ants in the drapes,
We have ants in the kitchen dancing galliards on the grapes,
We have ants in the bedroom and what may be more fun,
We have ants in our circles now from sun to sun.

(chorus)

'What to do' cried the priestess, 'what to do' cried the priest,
'All the baits and the sprays haven't helped us in the least,
'The buggers eat it up and it only makes us sick,
'All in all I'd say it is no pic-nic!'

(chorus)

We stood round the fire while the flames lept up high,
With the sound of the sirens wailing up to the sky,
Though the bug bombs exploded it could still have been worse,
At least now we're free of the ant lord's curse!

<scratch, scratch> (spoken: "Oh hell!")

(chorus)

...........Karl

................................................................................
2467

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It's from a Pagan version of the song CIRCLES.  I'm not sure who wrote
it - I want to say a group of women in Lansing, Mich. Unfortunately, my
copy says "ANON".
-----------------------------------

I have recieved the following communication about the
authorship of this song (June 2001):

This song was written by Gwendolyn Lee Zak (aka Gwendolyn Zak Moore at
the time) and Ann Cass (verse 5 only). The tune "Windmills" is by Alan
Bell.

Gwen does not object to the nonprofit reprinting of her lyrics,
especially within the pagan community. But we ask that you please add a
copyright notice after this fashion:

Verses 1-4 and Chorus (c) 1979 by Gwendolyn Lee Zak. Used by
permission.

Best wishes,

Michael P. Kube-McDowell

Author of THE QUIET POOLS and STAR WARS: THE BLACK FLEET
-----------------------------------

                          CIRCLES            TUNE: WINDMILLS

(1) In days gone by, when the world was much younger,
    Men wondered at Spring, born of Winter's cold knife,
    Wondering at the games of the moon and the sunlight,
    They saw there the Lady and Lord of all life.

    CHORUS: Around and around, and around turns the good Earth,
            All things must change as the seasons go by,
            we are the children of the Lord and the Lady,
            Whose mysteries we know, but will never know why.

(2) In all lands the people were tied to the good Earth,
    Plowing and sowing, as the seasons declared,
    Waiting to reap of the rich golden harvest,
    Knowing her laughter in the joys that we shared.

    Chorus.

(3) Through Flanders and Wales and the green lands of Ireland,
    in the kingdoms of England and Csotland and Spain,
    Circles grew up all along the wild coastlines,
    And worked for the land, with the Sun and the rain.

    Chorus

(4) Circles for healing, and working the weather,
    Circles for knowing the Moon and the Sun,
    Circles for thanking the Lord and the Lady,
    Circles for dancing the dance never done.

    Chorus

(5) And we who reach for the stars in the heavens,
    Turning our eyes from the meadows and groves,
    Still live in the love of the Lord and the Lady,
    The greater the circle, the more the love grows.

    Chorus twice.

Blessed be, and keep dancing.
  Keipa
................................................................................
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                       GREAT RITE
                                by Vivienne West
          (For J.M., commemorating Full Moon 30/1/91)

           Still is the night, and the clock silent.
                Water from somewhere drips,
             A breeze moves amongst your hairs.

             The Bird, her beak poised, watches
                  As I caress you, child,
            With an absent movement of my hands,
                    My mind elsewhere.

                  She of the Silver Wheel
           Wheeling in darkness her silver overhead
                Watches more than passively
           As in Her name I take you and bless you;

                   And the Dark Hunter,
                    Jewels in His belt,
                  Takes you for His own,
                  Takes me in your flesh
              His magical scabbard at His side,
            Sword outraised, unutterably distant
                Yet manifest here in you...

            And I, primal woman and primal queen,
             Feel Her powerful darkness stirring
         And shouldering me aside within my own flesh
          As I call Her forth, She of the sky-castle
            Spinning dizzily overhead seen unseen;

     And I stand by and watch as the Hunter fills your body
           (you, no doubt, standing by and watching)
     As the Dark Lady fills my body and clothed in our flesh
                        They mate

          (...but I did not tell you, nor did you ask
       that this is the time of my greatest fertility...)

................................................................................
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                  Ishtar, Inanna, & Ancient Astrology
                              By Valkyrie

Many might be interested in some information that I came across awhile
back that might shed some light on this for you.  Some may have seen
part of this already.  Someone in a shamanic echo was asking about how
scorpions and spiders were related to each other in dreams, and what
meaning the scorpion had, especially in regards to an earth goddess.  I
ran across a reference in one of those 'feminist revisionists'" books
<G> and the statement was made that the Scorpion was found nearly world
wide associated with an old Mother Goddess and the constellation
Scorpio.  I think it might provide some of the connections you are
looking for.

So I found a book that wasn't cross-referenced by that author, which is
recognized in its field (astronomical history) and was surprised to find
that it wasn't an exageration.

Richard Hinckley Allen, _Star Names: Their Lore and Meaning_, Dover
Publications, Inc., New York:1963.  The book was originally published by
G.E. Stechert in 1899, under the former title: _Star-Names and Their
Meanings_.  I consider this a reliable source to balance a perhaps more
"revisionist" view since it was written during a period by an expert who
probably never questioned it theologically and reported facts as facts.
Bear with me, the first part becomes significant as you go along.

pg 360-365.
               SCORPIO, or SCORPIUS, the SCORPION,

was the reputed slayer of the Giant, exalted to the skies and now rising
from the horizon as Orion, still in fear of the Scorpion, sinks below
it; although the latter itself was in danger, --Sackville writing in his
Induction to the _Mirror of Magistrates_, in 1565.

        Whiles Scorpio, dreading Sagittarius' dart
        Whose bow prest bent in flight the string had slipped
        Down slid into the ocean flood apart.

Classical authors saw in it the monster that caused the disastrous
runaway of the steeds of Phoebus Apollow when in the inexperienced hands
of Phaethon.

For some centuries before the Christian era it was the largest of the
zodiac figures, forming with the [Greek name] it's Claws, --the
_prosectae chelae_ of Cicero, now our Libra,--a double constellation, as
Ovid wrote:

        Porrigit in spatium signorum membra duorum;

and this figuring has been adduced as the strongest proof of Scorpio's
great antiquity, from the belief that only six constellations made up on
the earliest zodiac, of which this extended sign was one.

With the Greeks it universally was [Greek]; Aratos, singularly making
but slight allusion to it, added [Greek]; while another very appropriate
term with Aratos was [Greek], the Great Sign.  This reported magnitude
perhaps was due to the mytholgical necessity of greater size for the
slayer of great Orion, in reference to which that author characterized
2470

it as [Greek] 'appearing huger still.'

The Latins occasionally wrote the word _Scorpios_, but usually
_Scorpius_, or Scorpio; while Cicero, Ennius, Manilius, and perhaps
Columella gave the kindred African title Nepa, or Nepas, the first of
which the Alfonsine Tables copy, as did Manilus the Greek adjective,
[G], Walking Backward.  Astronomical writers and commentators, down to
comparatively modern times, occasionally mentioned its two division
under the combined title Sorpius cum Chelis; while some representations
even showed the Scales in the creature's Claws.

Grotius said that the Barbarians called the Claws Graffias, and the
Latins, according to Pliny, Forficulae.

In early China it was an important part of the figure of the mighty but
genial Azure Dragon of the EAst and of spring, in later days the
residence of the heavenly Blue Emperor; but in the time of Confucius it
was Ta Who, the Great Fire, a primeval name for its star Antares; and
Shing Kung, a Divine Temple, was applied to the stars of the tail.  As
a
member of the early zodiac it was the _Hare_, for which, in the 16th
century, was substituted, from Jesuit teaching, _Tien He_, the Celestial
Scorpion.

Sir William Drummond asserted that in the zodiac which the partriarch
Abraham knew it was an Eagle; and some commentators have located here
the biblical Chambers of the South, Scorpio being directly opposite the
Pleiades on the sphere, both thought to be mentioned in the same passage
of the _Book of Job_ with two other opposed constellations, the Bear and
Orion; but the original usually is considered a reference to the
southern heavens in general.  Aben Ezra identified Sorpio, or Antares,
with the K'sil of the Hebrews; although that people generally considered
those stars as a Scorpion, their Akrabh, and, it is claimed, inscribed
it on the banners of Dan as the emblem of the tribe whose founder was 'a
serpent by the way."  When thus shown it was as a _crowned Snake_ or
_Basilisk_.  A similar figure appeared for it at one period of Egyptian
astronomy; indeed it is thus met with in moder times, for Chatterton,
that precocious poet of the last centruy, plainly worte of the Scorpion
in his line, " The slimy serpent swelters in his course;" and long
before him Spenser had, in the _Faeirie Queen_, " and now in Ocean deepe
Orion flying fast from hissing snake, His flaming head did hasten for to
steepe.

But the Denderah zodiac shows the typical form.

Kircher called the whole constellation [Gk] _Statio Isidis_, the bright
Antares having been at one time a symbol of Isis.

The Arabians knew it as Al Akrab, the Scorpion, from which have
degenerated Alacrab, Alatrab, Alatrap, Hacrab, --Riccioli's Askrab and
Hacerab; and similarly it was the syrians' Akreva.  Riccioli gave us
Acrobo _Chaldaeis_, which may be true, but in this Latin word he
probably had reference to the astrologers.

The Persians ahd a Scorpion in their Gherzdum or Kdum, and the Turks, in
their Koirughi, Tailed, and Uzun Koirughi, Long tailed.

The Akkadians called it Girtab, the Seizer, or Stinger, and the Place
2471

where One Bows Down, titles indicative of the creature's dangerous
character, although some early translators of the cuneiform text
rendered it the _Double Sword_.  With later dwellers on the Euphrates it
was the symbol of darkness, showing the decline of the sun's power after
the autumnal equinox, then located in it.  Always prominent in that
astronomy.  Jensen thinks that it was formed there 5000 B.C., and
pictured much as it now is; perhaps also in the semi-human form of two
Scorpion-men, the early circular Altar or Lamp being shown grasped in
the Claws, as the Scales were in illustatoins of the 15th century.  In
Babylonia this calendar sign was identified with the eigth month, Arakh
Savna, our October-November.

Early India knew it as Ali, Vicrika, or Vrouchicam, --in Tamil,
Vrishman; but later on Varah Mihira siad Kaurpya, and Al Biruni, Kaurba,
both from the Greek Scorpios.  On the Cingalese zodiac it was Ussika.
Dante designated it as Un Secchione, "Formed like a bucket that is all
ablaze; and in the _Purgatorio_ as Il Friddo Animal of our motto, not a
mistaken reference to the creature's nature, but to its rising in the
cold hours of the dawn when he was gazing upon it.  Dante's translator
Longfellow has something similar in his own _Poet's Calendar_ for
October:  On the frigid Scorpion I ride.

Chaucer wrote of it, in the _Hous of Fame_ as the Scorpioun; his
Anglo-Norman predecessors, Escopiun; and the Anglo-Saxons, Throwend.

Caesisu mistakenly considered it one of the Scorpions of Rehobam; but
Novidius said that it was "the scorpion or serpent whereby Pharaoh, King
of Egypt, was enforced to let the children of Israel depart out of his
country;" of which Hood said "there is no such thing in history."  Other
Christians of their day changed its figure to that of the Apostle
Bartholmew; and Weigel, to a Cardinal's Hat.

In some popular books of the present day it is the Kite, which it
resembles as much as a Scorpion.

Its symbol is now given as [Astrological symbol], but in earlier times
the sting of the creature was added, perhaps so showing the feet, tail
and dart; but the similarity in their symbols may indicate that there
has been some intimate connection, now forgotten, between  Scorpio and
the formerly adjacent Virgo.

Ampelius assigned to it the care of Africus, the Southwest Wind, a duty
which, he said, Aries and Sagittarius shared; and the weather-wise of
antiquity thought that its setting exerted a malignant influence, and
was accompanied by storms; but the alchemists held it in high regard,
for only when the sun was in this sign could the transmutation of iron
into gold be performed.  Astrologers, on the other hand, although they
considered it a fruitful sign, "active and eminent," knew it as the
accursed constellation, the baleful source of war and discord, the
birthplace of the planet mars, and so the House of Mars, the Martis
Sidus of Manilus.  But this was located in the sting and tail; the
claws, as [Gk] Jugum, or the Yoke of the Balance, being devoted to
Venus, because this goddess united persons under the yoke of matrimony.
It was supposed to govern the region of the groin in the human body and
to reign over Judaea, Mauritania, Catalonia, Norway, West Silesia, Upper
Batavia, Barbary, Morocco, Valencia, and Messina; the early Manilius
claiming it as the tutelary sign of Carthage, Libya, Egypt, Sardinia,
and other island of the Italian coast.  Brown was its assigned color,
2472

and Pliny asserted that the appearance of a comet hre portended a plague
of reptiles and insects, especially of locusts.

Although nominally in the zodiac, the sun actually occupies but nine
days in passing through the two portions that project upwards into
Orhiuchus, so far south of the ecliptic is it; indeed, except for these
projections, it could not be claimed as a member of the zodiac.

Scorpon is famous as the region of the sky where have appeared many of
the brilliant temporary stars, chief among them, perhaps, that of 134
BC., the first in astronmical annals, and the occasion, Pliny siad of
the catalogue of Hipparchos, about 125 BC.  The Chinese She Ke confirmed
this appearance by its record of the "strange star" in June of that
year, in the sieu Fang, marked by [.....] and others in Scorpio.
Serviss thinks it conceivable that the strange outburst of these novae
in and near Scorpio may have had some effect in causing this
constellation to be regarded by the ancients as malign in its influence.
But this character may, with at least equal probablity, have come from
the fiery color of its _lucida_, as well as from the history of the
constellation in connection with Orion, and the poisonous attributes of
its earthly namesake.

In southern latitudes Scorpio is magnificently seen in its entirety,
nearly 45 degrees,--Gould catolguing in it 184 naked-eye stars.

Along its northern border, perhaps in Orphiuchus, there was, in very
early days, a constellation, the Fox, taken from the Egyptian sphere of
Petosiris, but we know nothing as to its details.

"Antares"  The Ariabians Kalb al Akrab, the Scorpion's Heart, which
probably preceded the [Gk] and Cor Scorpii of Greece and Rome
respectively.

                       -=*=-

In Buffie Johnson's _Lady of the Beasts_ (Harper, San Francisco, 1981)
pgs 332-335, there are illustrations and photos of statuatary and
pottery which show the representation of the Scorpion Goddess, as
Selket, a woman with the lower torso taking the shape of a scorpion wiht
a raised tail.  On her head is the "horned" headdress with the disk
between the horns,the horns and sun disk of Isis. (New Kingdom 1570-332
bce). A Stamp seal showing two scorpions protecting the rosette of the
goddess Inanna, from Sumer, ca 3300 bce, and a statue of Selket wearing
a scorpion on her head, as well as a drawing from Ur, ca 2400 bce
showing the goddess giving birth guarded by scorpions.

In the _Book of the Dead_ seven scorpions accompany Isis, when her son
Horus was bitten by one scorpion of the most deadly species, her
scorpion friends saved her son out of love for her...and bit the son of
a woman who had refused to help, then with her magic, Isis then saved
the bitten boy.  (A classic shamanism motif(. Selket is shown as
beneficial when associated with Isis, and it is possible that the
"other" woman is Isis's dark aspect.

Selket symbolizes resurrection into a new life beyond earthly existence.
"Gathering the setting sun into her outstretched arms she becomes the
link between the living and the dead and helps the dead accomodate
themselves to their new land.  In another aspect, Selket isunited with
2473

Sirius, as a consequence the star if placed in her crown."  (ibid. p.
334) Johnson also compares Chamunda, the scorpion deity of the central
Indian tradition with the other scorpion goddess with the endowment of
poison which indicates her connection with death and rebirth.

"The Scorpion expresses the vital spirit in humans which, transformed,
becomes the divine pneuma.  One of its symbols is the scorpion which
stings itself to death (E. A. Wallis Budge, _The Gods of the Egyptians_
vol. 2 (New York: Dover Publications, Inc., 1969), 377-78.

"The association between serpent and scorpion, both sudden and dangerous
stingers, appears in the Babylonina and Greek astrological sign of
Scorpio, which corresponds to the Ctyptian sign of the autumn equinox,
the serpent.  In esoteric traditions, the scorpion is recognized as a
spiritual insect rhough its gift of self-immolation and rebirth. The
venom of the scorpion is said to contain its own antidote."

the Scorpion as the dual Mother, the one who gave birth to and then
"swallowed" the divine son (sun) is found in Egyptian myth as the
Scorpion which killed Horus, sending him to his midwinter death and
resurrection as his Mother Isis gave him rebirth.  Spirits of the four
points of the year were called Sons of Horus and placed as small images
on the pharoah's tombs...a man, bull, lion and scorpion or
serpent...which seem to have become the four angels of the Apocalypse.

Istar, Babylonian, "Star" was the Great Goddess who appears as
Ashtoreth, Anath, Asherah.  She was refered to as the Great Whore, and
described in Revelation 17:5 as Babylon the Great, the Mother of
Harlots.  Another of her titles was the Goddess Har, who called herself
the compassionate prostitute.

Interestingly enough, in the Voluspa there is mention of the Hall of
Har, where Gullveig was mentioned as being, who was "held up by spears"
and who supposedly started the war between the Vanir and the Aesir by
being attacked  in the hall of Har...which is usually translated as
Odin.  <G>  There might be a better explanation, now that I think of
it... I wonder how I missed that before.

Anyway, Ishtar was also called in Bablyonian prayers: The Light of the
World, Leader of Hosts, Opener of the Womb, Righteous Judge, Lawgiver,
Goddess of Goddesses (Vanadis?), Bestower of Strength, Framer of all
Decrees, Lady of Victory, Forgiver of Sins, among many other 'kennings'.
Other sources suggest Ishtar was the same Great Goddess as Dea Syria,
Astarte, Cybelle, Aphrodite, Kore, Mari, Mari-Ana and others.
Preceding her though were supposedly the Sumerian Goddess Inanna, who
rescued and/or gave birth to Dumuzi her sacred son/lover just as Ishtar
did with Tammuz.  Correlating to both was the Egyptian goddess Isis, who
was the "Oldest of the Old," and the "Goddess from whom all becoming
Arose," and her title was the same as the Queen Mother of Egypt's.

Apuleius, a Roman philosopher, poet and Isis-worshipper, addressed her
under several goddess names:  For the Phrygians that are the first of
all men call me the Mother of the gods of Pessinus; the Athenians, which
are sprung from their own soil, Cecropian Minerva; the Cyprians, which
are girt about by the sea, Pahphian Venus; the Cretans, which bear
arrows, Dictynian Diana; the Sicilians, which speak three tongues,
infernal Proserpine; the Eleusinians, their ancient goddess Ceres; some
Juno, others Bellona, others Hecate, others Ramnusie...the Egyptians,
2474

skilled in ancient lore, worship me with proper ceremonies and call me
by my true name, Queen Isis. (Richard Knight, _the Symbolical Language
of Ancient Art and Mythology_.  New YOrk: J.W. Bouton, 1892.)

Isis/Nephthys was, or were, the Egyptian version of the
creating-and-destroying Goddess, who were also typified as "weeping
goddesses."  And with other goddesses of this type were known as
Guardians and Keepers of the Dead, and with the power over life and
death, and healing.  They can be found in shamanic traditions the world
over as the Underworld deity and as the Lady of the Beasts.

[Gk] _Statio Isidis_, the bright Antares having been at one time a
symbol of Isis.

This part becomes particularly interesting to me, since the Isidis is
very similar to a term used for a particular group of ladies, comparable
to the Disir of the Norse tradition, the OHG 'itis' or OE "ides" meaning
applied to earthly women, but also used in kennings as 'goddess.'  As a
term for 'woman' it also has the meaning of 'virgin'.

The worship of the Disir occured during the winter nights.  And
interesting correlation that could be made is that the Celtic and the
Norse "winter" rites both involve some of the same archtypes and
ceremonies, especially the duality of life and death and the door being
open and "unguarded" at that time.  The Wild Hunt Motif would be a
defining factor here, including both the Dark Mother and the Lord of
Death.  The disir had two appearances, bright (swans feathers) and black
(raven or crow feathers)...they were psychopomps, and hardly
distinguishable from valkyrie at times.  In the Wild Hunt they were
accompanied by various Gods, Herne, Woden and others in various
traditions and countries.

2475

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                             Mazes in Myth
                               Valkyrie

I've been working with the labyrinth myths and stories myself. And there
is another version or way of viewing the Maiden at the center of the
labyrinth that I thought you might be interested in.  The maze/labyrinth
theme is central not only to the Celtic legends, but the Norse and
others besides European. In some of the turf/snow games still played
with the 'classical' unicursal labyrinth the Maiden at the center is
guarded or held by a troll.

In the symbolic analysis of the hero rescuing the maiden from the
labyrinth there is the concept of the hero going through a rebirth
process and recapturing the feminine, intuitive side of his nature
(according to folks who like to do this sort of thing).  In many of the
later Grail stories, the hero soon abandons the feminine, rejecting it.
Those that don't are the ones who remained with the old faith, with the
"abandoning" ones the ones who rejected the feminine and went with the
male dominant religion of Christianity.

The maze can be interchangeable with a dragon or serpent in the same
sort of stories as meaning basically the same thing, since the labyrinth
is a symbol of a descent and ascent of death and rebirth through the
Earth Mother.  Old Anglo-Saxon castles were guarded by mounds of earth
with basically the same name as dragon.  At the center of the Underworld

maze is also found the castle and the Cauldron of Regeneration or
Plenty.

Women undergoing the traditional challenge and initiation comprable to
the Underground journey, were "given" to the trolls.  The trolls, being
the underground guardians (and not the nasty demons Tolkein and other
Christians made them out to be...just ask any Swede) taught the girl
secrets as she "served" in the Underworld, in many legends for Frau
Holle, who has many well-known counterparts, including Hel, Annwyn,
Hecate and others.  This is a fairly well known theme in fairy tales
also, but not as well recognized as being an initiatory story as the
Heroic journeys are.

In many Northern folktales, a girl is "given" to the trolls, or
abandoned in the woods.  In some stories she with her brother, in others
she is alone, and the hunter is told to kill her.  This journey into the
wilderness is the beginning of her wandering through the maze.  Or in
some of the stories she is taken to a castle and beset with tasks that
she must accomplish in order to "marry" the king or prince.  She spins
straw into gold with the help of the trolls, dwarfs or gnomes, all names
for the Underworld beings who guard the fertility of the Upperworld.
The spinning of straw into gold is the power of insuring the crops come
to fruitful harvest as the grass winds through the season to gold.  She
is usually set three tasks by either the King who will marry her, or the
Queen Mother of the Prince.

When she accomplishes the tasks set for her, she "claims" the masculine
side of herself and "marries" or becomes united with her masculine side.

The story is told in different ways, but the journey to the center of
the labyrinth/maze is form of the Spiral Dance of life and death.  One
of the themes that is found in conjunction with these stories are the
ones that have the "poison" apple in them.  The apple was a symbol of
life and rebirth for many ancient cultures.  Apples were associated with
the Roman/Etruscan goddess Pomona, the Greek Hera, Demeter, Morgan in
her Crone form in Celtic legends, and Holle or Hel in Norse and Germanic
legends.  Idunn was the Maiden form of Holle or Hel, who kept the apples
of immortality in a basket.  In the Volsung Saga it tells of the belief
that a man could be perserved in death by the apples given to him by his
wife.  In other legends children are conceived after eating a magical
apple.  When the Bible was translated, the apple of life and death was
found in the Garden of Idunn.

The Apple, Rose and Hawthorn are all members of the same family.  The
Hawthorne, especially as a hedge or protective enclosure is found with
the maze, either protecting it, or actually forming the walls.  They are
sacred trees/plants, the first to begin blooming in the spring.  The
Hawthorn is especially sacred because it can have blossoms, ripe fruit
and ripening fruit on it at all times, as well as protective thorns.

I'm posting from the Seattle, Washington area of the United States.

Blessings
V
................................................................................
2476

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By: Deborah Kest
To: Rose Dawn
Re: PAGAN SEMANTICS

RD> OK, having some more thoughts about this. If there is/are one/two
RD> original 'creators,' the system would still be polytheistic if the
RD> original(s) created a bunch of gods/demi-gods and cut 'em loose so
RD> to speak--not assigning them roles in the grand scheme of the
RD> original(s)? If so, what would be a counter-example--something like
RD> Yahweh & Son and the angelic hosts? I think I'm following you, it's
RD> just a bitch to put into words, LOL!

 It's hard to imagine an original creator with a grand scheme who would
 "cut 'em loose."

 "Well, yes, I have this plan, you see.  And things are going pretty
 well according to plan.  But this demi-god was supposed to be in charge
 of the dinosaurs, and he really doesn't do his job very well.  So I'm
 afraid I'm going to have to fire him, and let him shift for himself."

 Just an extra force in the universe, which doesn't really play any role
 at all in the "grand scheme?"  This would be rather contradictory if
 the Grand Poo-Ba were omnipotent and omniscient, for if he wanted
 things to work according to plan, he would always have the power to
 make them work.

 But, much to my distress, I taught Neoplatonism in my sections this
 week.  One of my students, (the only one who has displayed a mystical
 bent), has been to section every single time, and I was relying on him
 to defend the Neoplatonists.  Figures this would be the only time he
 oversleeps.

 The reason the Neoplatonists bother me so much is that they do have the
 different levels of reality schtick, with The One, aka "The Good" at
 the top of the ladder.  Because the cause is greater than the effect,
 (the first premise which I don't accept), The One emanates from itself
 the next level of reality, Intellect.  (I still don't understand how
 something which is in no way differentiated, entirely uniform, could
 cause anything.  After all, isn't causation a process involving some
 sort of differentiation?)  But, anyway, like the sun emanates the
 halos around it without diminishing itself, or without being anything
 other than what it is, so too does The One have great fecundity and
 emanates Intellect.  Intellect is still unified, as a mind thinking
 upon itself.  But insofar as it can have thoughts, it has
 differentiation within its unity.  Intellect is the act of unifying.
 All of the things it thinks on are Platonic Forms, like Beauty, which
 unify all of the particular instances (of beauty) in our world, (and
 all other worlds which the World-Soul spins).  But Intellect doesn't
 think of the particular, it thinks only of true Beauty, true Justice,
 etc.  It is not separate from all of these forms, so the way it thinks
 is from the perspective of each form onto all of the other forms.  So
 from Beauty it contemplates Justice and Equality, and from Justice it
 contemplates Beauty, etc.

 Well, somehow in all of this pure thinking on itself, it too emanates
 another less perfect level of reality, which is Soul, explained as the
 higher Soul, or World-Soul, and the lower Soul, or our souls.  The
 World-Soul is less fertile than the level before, so it can't manage
2477

to produce real babies, but "less real" babies, imitations of the Forms
in the mind of Intellect.  So it spins all of the myriads of combina
tions  of Forms, aka our world.

 This process of causality, where the effect is always inferior to that
 which causes it, continues down to the point where no causality is
 possible any more.  This point is Prime Matter, which has no form left
 at all.  As something approaches Prime Matter, it is less and less
 formed, less and less intelligible.  Something is ugly not because it
 partakes in a form of ugliness, but because it does not partake in the
 form of beauty at all.  This breakdown of order is responsible for what
 we call evil.  According to Plotinus Prime Matter *is* Evil.

 This would suggest that either The Good is responsible for Evil, or
 there is more than one principle in the universe, which would deny the
 premise on which The One is based.  The way they try to weasel out of
 this problem is by saying that Prime Matter is the least real of all,
 or that it isn't real.  That doesn't mean that evil doesn't exist, but
 it exists because of holes, which are in themselves nothing-ness.  It's
 like Swiss cheese.  Swiss cheese has holes, but the holes are in
 themselves not anything.  You wouldn't say that Swiss cheese is made
up of cheese and holes, but that there are places in the cheese which
 simply lack cheese.  Holes can't make up anything.  So too Prime Matter
 can't cause anything.

 Well, anyway, the reason I laid the skeleton of the system out is
 because Neoplatonism would seem to be a system whose first cause was
 The One, and who followed necessarily according to a single principle,
 to produce a manifold which is, in a sense, independent of its
 "creator."  But though there is order, there isn't a divine plan, in
 that The One can't have any goals.  It just emanates from itself, from
 which all else is derived.  The manifold is independent of The One
 because it isn't itself The One.  While there are unifying principles
 which can only be derived from Unity itself, because they are not
 perfectly uniform, they are not part of The One.  The One can't have
 parts!!!

 So, are they monotheists, (The One), duo-theists, (The One and Prime
 Matter), polytheists, (all of the levels of the hierarchy of reality,
 which includes levels of spirits which I didn't spell out), or all of
 the above?  One could argue for all of the options, since The One is
 responsible for all, (but then where does matter, the building stuff
of our world, come from, if by itself it is evil), and since the
efficient  causes of every phenomenon we experience comes from the
lower deities,  not The One itself.

 If I *had* to accept such a system, (which I don't feel myself obliged
 to accept at all, since the arguments which Plotinus and Proclus give
 are terribly flawed), I would be inclined to favor polytheism, since
 even though The One is the first principle, not everything is
 incorporated into The One.  In fact nothing is, since that would
 violate its Unity.  So, The One is sort of off by itself, just
 emanating, while the efficient cause of our world is the World Soul,
 and all of the levels of spirits can have their hand in our pie. It's
 my understanding that the Neoplatonic hierarchy of spirits is what much
 of magic is still based on today.  Their nature isn't determined by The
 One, except insofar as they are caused by The One and this process of
 diminishing causation, which makes them worse than that which caused
2478

 them.  They have more unity than we do, being higher up the chain, but
 less than The One.  So while they couldn't do terribly disunified
 things, they can still do somewhat disunified things, and thus aren't
 determined.  If they aren't determined by The One, then they are powers
 unto themselves, and the ones which actually do stuff which matters to
 us.

 >  Well, the "specific group" would be neo-pagans, of course.  But then
 >  the argument is circular, and I'm not surprised that you would be
 >  confused. I think there is such a thing as neo-pagans.  They are
 >  defined, more or less, by a few distinguishing traits: polytheism,
 >  feminist spirituality, environmental spirituality, and belief in/use
of
 >  magic.  (This would be my starting list).  (Again, none of the
traits
 >  are either necessary or sufficient, except *maybe* polytheism, as
 >  sufficient, but not necessary.)  So, if we start with the foundation
of
 >  neo-pagans, then their reclamation would be of religions which
resemble
 >  that which they seek.
 RD>
 RD> OK. It still sounds a little tautological to me! I definitely also
 RD> think there is such a thing as neo-pagans, but the major identifier
 RD> for me personally is that they define their religion *as* neo-pag-
an,
 RD> which is also tautological... oh hell, my head hurts. Reminds me of
a
 RD> local GLAAD meeting a while back; roundtable discussion, topic:
What
 RD> Is A Lesbian? (After much discussion, the answer everyone agreed on
 RD> was 'Anyone who says she is.')

 I think the way to get out of the tautology is to differentiate between
 the questions "what are they" and "how are they identified."  My
 foundation was that there *is* such a thing as a Neopagan, and I gave
a
 rough description/definition.  Your challenge was that *is* is
 dependant on *what we know to be the case*.  If our knowledge is
 dependant on their self-identification as a Neopagan, we are back in
 the circle again.  I'd like to break the circle by claiming that *is*
 is not dependant on what we know to be the case.  There are Neopagans,
 separate from the issue of identification of Neopagans.  The issue of
 identification is important for different purposes, but not to the
 purpose of whether there are Neopagans.

 If we break the circle, and give rough starting definitions, then the
 reclamations would be of those religions which have traits which would
 fit those starting definitions.  This means that if just anyone found
 something appealing from ancient times, and worked to reclaim it, it
 wouldn't automatically get the label "Pagan."  The "just anyone" would
 have to fit the rough starting definition, or convince the rest of us
 to include them in a revised definition, before they would count as
 Neopagans, and their reclamation count as "Pagan."  Furthermore, if a
 Neopagan wanted to reclaim something which had nothing to do with
 religion, that wouldn't count as Pagan either.

 RD> Hmm, I don't think I was looking at it in terms of counting them as

 RD> pagans. I seem to recall you'd questioned whether Hinduism had
 RD> features that neo-pagans would find desireable,

 Yes, but I had made the argument that the fact that they wouldn't apply
 the word to themselves wasn't sufficient to prove that we shouldn't
 apply the word to them, if they had the features which we thought of
as  Pagan.  Since the purpose of our discussion is to better understand
our own word, we are concerned with whether, as we use it, it fits
them,  whether they use it or not.

 RD> and I was pointing out
 RD> the beliefs/practices of different denominations that might be
 RD> attractive to various neo-Pagan religions. But yes, I'd say the
 RD> argument against counting them as Pagans is pretty much spot-on.
RD> If not originally a neo-Pagan word, it definitely *was* a western
RD> word, no? As to the second, I hadn't even considered it & it's an
 RD> interesting point. I wouldn't say it was an argument in favor of
 RD> counting them as Pagan, but there's a lot of truth in it!

 Why isn't it an argument in favor of counting them as Pagan?  If the
 major things which we use to define Paganism we share with them, and
if their sects are closer to some of our "sects" than the sects of each
 respective religion (understood loosely) are to each other, why not?
2479

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                      The Anglo - Saxon Rune Poem
                           By:  Steph Parker

Anyway, here is the Anglo-Saxon Rune poem.  The OE version is in West
Saxon though the spelling hasn't been regulised (though I'm using the
standard 'ae' for 'ash' and 'th' for 'thorn' and 'eth').  The transla-
tion will be Anthony E. Farnham's from A Sourcebook in the History of
English as it's much too late for me to bother doing my own and I'll be
too busy over the next few days.

Where the number '7' appears that is the Old English equivalent of the
ampersand (&) and should be read as 'and' or 'ond'.

One last point - the poem here has not been proofread so there is a
chance that there are errors in the transcription (particularly with
ommission of the letter 'e' as there is a slight problem with my
keyboard).

Feoh byth frofur     fira gehwylcum -
sceal theah manna gehwylc     miclun hyt daelan
gif he wile for drihtne     domes hleotan.

(Wealth is a joy to every man -
    but every man must share it well
    if he wish to gain glory in the sight of the Lord.)

Ur byth anmod     7 oferhyrned,
felafrecne deor,     feohteth mid hornum,
maere morstapa:    thaet is modiy wuht!

(Aurochs is fierce, with gigantic horns,
    a very savage animal, it fights with horns,
    a well-known moor-stepper: it is a creature of courage!)

2480

THorn byth thearle scearp,    thegna gehwylcum
anfeng ys yfyl,     ungemetun rethe
manna gehwylcun     the him mid resteth.

(Thorn is very sharp, harmful to every man
    who seizes it, unsuitably severe
    to every man who rests on it.)

Os byth ordfruma     aelcre spraece,
wisdomes wrathu     and witena frofur
and eorla gehwam     eadnys and tohiht.

(Os is the creator of all speech,
    a supporter of wisdom and comfort of wise men,
    and a blessing aand hope to every man.)

Rad byth on recyde     rinca gehwylcum
sefte, and swithhwaet     tham the sitteth onufan
meare maegenheardum     ofer milpathas.

(Journey is to every warrior in the hall
    pleasant, and bitingly tough to him who sits
    on a might steed over the mile-paths.)

Cen byth cwicera gehwam     cuth on fyre,
blac and beorhtlic,     byrneth oftust
thaer hi aethelingas     inne restath.

(Torch is to every living thing known by its fire;
    bright and brilliant, it burns most often
    where the princes take their rest within.)

Gyfu gumena byth     gleng and herenys,
wrathu 7 wyrthscype,     7 wraecna gehwam
ar and aetwist     the byth othra leas.

(Generosity of men is an ornament and praise,
    support and dignity, magnificence and existence
    to every suffering man, who is otherwise destitute.)

Wenne bruceth     the can weana lyt,
sares and sorge,     and him sylfa haefth
blaed 7 blysse     and eac byrga geniht.

(Joy he possesses who knows few woes,
    pain and sorrow, and has for himself
    prosperity and bliss, and also the abundance found in the fortified
dwellings of men.)

Haegl byth hwitust corna,     hwyrft hit of heofones lyfte,
wealcath hit windes scura,     weortheth hit to waetere syththan.

(Hail is the whitest of seeds, it comes down from the air of heaven,
    the gusts of wind toss it about, afterward it turns to water.)

Nyd byth nearu on breostan:     weortheth hi theah oft nitha bearnum
to helpe and to haele gehwaethre,     gif hi his hlystath aeror.

2481

(Necessity is oppressive to the heart: yet it often becomes for the
children of men a help and salvation for each, if they have hearkened
unto it.)

Is byth oferceald,     ungemetum slidor,
glisnath glaeshluttur     gimmum gelicust,
flor forste geworuht,     faeger ansyne.

(Ice is extremely cold, excessively slippery,
    it glistens glass-clear, most like to gems,
    it is a floor wrought by frost, fair of sight.)

Ger byth gumena hiht,     thon God laeteth,
halig heofones cyning,     hrusan syllan
beorhte bleda     beornum and thearfum.

(Year (the growing season) is the hope of men, when God,
    holy king of heaven, causes the earth to give forth
    shining fruits to wealthy and to needy.)

Eoh byth utan     unsmethe treow,
heard hrusan faest,     hyrde fyres,
wyrtrumun underwrethyd,     wynn on ethle.

(Yew is a tree with unsmooth bark,
    hard and fast in the earth, keeper of fire,
    supported by roots, a joy in the land.)

Peorth byth symble     plega and hlehter
wlancum [and wisum],     thar wigan sittath
on beorsele     blithe aetsomne.

(Peorth is always sport and laughter
    to the noble [and the wise], where men sit
    together in merriment in the mead-hall.)

Eolhx secg eard haefth     oftust on fenne,
wexeth on wature,     wundath grimme,
blode breneth     beorna gehwylcne
the him aenigne     onfeng gedeth.

(Eolhx-sedge has its home most often in the marsh,
    it grows in the water, wounds cruelly,
    darkens with blood every man
    who touches it in any way.)

Sigel semannum     symble bith on hihte,
thonn hi hine feriath     ofer fisces beth,
oth hi brimhengest     bringeth to lande.

(Sun is always a hope to seamen,
    when they guide the sea-steed over the fish's bath
    until it carries them to land.)

Tir bith tacna sum:     healdeth trywa wel
with aethelingas,     a bith on faerylde
ofer nihta genipu,     naefre swiceth.

2482

(Tir is a sign to remember: it holds faith well
    with princes, is always on course
    above the mists of the nights, it never wanders or deceives.)

Beorc byth bleda leas,     bereth efne swa theah
tanas butan tudder,     bith on telgum wlitig,
heah on helme     hrysted faegere,
geloden leafum,     lyfte getenge.

(Birch (referring to the poplar?) is seedless, yet without fruit it
nevertheless
    puts forth sprouts; it is beautiful with its branches,
    lofty in its crown, fairly adorned,
    sprung from shoots, pressing aloft.)

Eh byth for eorlum     aethelinga wyn,
hors hofum wlanc,     thar him haelethe ymb
welege on wicgum     wrixlath spraece,
7 bith unstyllum     aefre frofur.

(Horse in the presence of warriors is a joy to princes,
    a steed proud of its hoofs, where mounted men
    and wealthy exchange speech about him,
    and is ever a joy to the restless.)

Man byth on myrgthe     his magan leof -
sceal theah anra gehwylc     othrum swican;
fortham Dryhten wyle     dome sine
thaet earme flaesc     eorthan betaecan.

(Man in merriment is beloved of his fellow -
    yet shall every one betray the other;
    for this reason God wills by his decree
    that the unhappy flesh be committed to the earth.)

Lagu byth leodum     langsum gethuht,
gif hi sculun nethan     on nacan tealtum
7hi saeytha     swythe bregath
and se brimhengest     bridles ne gymeth.

(Sea is to men a thing which seems everlasting,
    if they must dare to venture on the unsteady and untrustorthy ship
    and the sea-waves greatly terrify them
    and the sea-steed cares not for its bridle.)

Ing waes aerest     mid Eastdenum
gesewen secgun,     oth he siththan est
ofer waeg gewat;     waen aefter ran.
THus Heardingas     thone haele nemdun.

(Ing was first among the East-Danes
    visible to men, until he later eastward
    departed over the sea; his chariot followed him.
    Thus did the Heardings invoke that hero.)

AEthel byth oferleof     aeghwylcum men,
gif he mot thaer rigtes     and gerysena on
brucan on bolde     bleadum oftast.
2483

(Homeland is most precious to every man,
    if he may therein enjoy justice and courtesies
    in his house, in frequent and abundant prosperity.)

Daeg byth Drihtnes sond,     deore mannum,
maere Metodes leoht,     myrgth and tohiht
eadgum and earmum,     eallum brice.

(Day is the envoy of the Lord, dear to men,
    the great light of God, happiness and hope
    to blessed and to miserable, an enjoyment for all.)

Ac byth on eorthan     elda bearnum
flaesces fodor,     fereth gelome
ofer ganotes baeth:     garsecg fandath
hwaether ac haebbe     aethele treowe.

(Oak is for the children of men on earth
    a provider of meat (acorns are food for swine); it journeys
continually
    over the bath of the gannet: Neptune the spearman proves
    if the oak keep faith in honorable fashion.)

AEsc bith oferheah,     eldum dyre,
stith on stathule,     stede rihte hylt
theah him feohtan on     firas monige.

(Ash (used for spears) is very tall, precious to men,
    stubborn in standing, holds its place well
    even though many men attack it.)

Yr byth aethelinga     7 eorla gehwaes
wyn and wyrthmynd,     byth on wicge faeger,
faestlic on faerelde,     fyrdgeatewa sum.

(Yr is for every prince and noble
    a joy and an hononr, it is fair on a horse,
    dependable on an expedition, a fine piece of military equipage.)

Ior byth eafixa,     and theah a bruceth
fodres on foldan;     hafath faegerne eard,
waetre beworpen,     thaer he wynnum leofath.

(Ior is of the river-fish, and yet always partakes
    of food on land; it has a fair home,
    surrounded by water, where it dwells in joy.)

Ear byth egle     eorla gehwylcun
thonn faestlice     flaesc onginneth
hraw colian,     hrusan ceosan
blac to gebeddan:     bleda gedreosath,
wynna gewitath,     wera geswicath.

(Earth is loathsome to every man
    when relentlessly the flesh, the carrion body,
    begins to cool, lividly to accept marriage
    to its fellow dust: blossoms fall,
    joys pass away, friendships fail.)
2484

Wyrd wes eower weard.
Steph.
................................................................................
2485

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Traditional Aboriginal myth, which was printed in Web of Wyrd #10

Back in the Dreamtime, Gidja the Moon lived by the river with the
Bullanji people. They made fun of him, because he was round and fat,
with little stringy legs and arms. Gidja loved Yalma, the Evening Star,
but she laughed at him too. So Gidja made a magic circle of stones, and
at dusk every night, sat in his circle and sang of his love for Yalma.
He made so many songs! So, Yalma agreed to marry him and the Bullanji
people held corroboree for them. Now Yalma had a baby daughter - Lilga,
the Morning Star. Lilga would go hunting with her father, Gidja. One
day, while gathering honey, a limb fell off a tree and crushed Lilga, so
she died. This was the first time that anyone had ever died. Poor Gidja
mourned his daughter, but the Bullanji people were afraid, and blamed
Gidja for bringing death to the world. When Gidja carried his little
Morning Star in her coffin over the river, some men cut the ropes
holding the bridge, and he fell into the river. The coffin drifted out
to sea, and today, you can still see little Morning Star shining out at
sea.  Gidja climed out of the river, and made a fire. He carried a
bright burning brand from the fire, and walked through the forest. The
people saw him and were afraid. The they saw it was Gidja, and were
angry. They tried to kill him, but couldn't, so they picked him up and
threw him up into the sky. As he rose up, he cursed the people, and said
they would all die, and remain dead. But he, and the grass, would die,
and would come back to new life.  And so it is. Gidja grows fatter and
fatter, and then fades away like a little old man. Lilga though, shines
brightly. Just like he said, Gidja comes back to life. At dusk on the
third day after he dies, you can see him again, floating like a baby's
cradle, waiting to start again.

                           Christmas Customs
                            by Rick Hayward

Now  that  Christmas  is  fast approaching and the year has once
more come full circle, most of us will soon be busy adorning the
house  with  brightly  coloured decorations, a Christmas tree and
all the other paraphernalia that goes to create a festive atmosphere.

Holly and mistletoe will almost certainly  be  included  in  our
decorations as  evergreens  have been used in the winter festivities
from  very  ancient  times  and definitely long before Christianity
appeared on the scene.

What Christians celebrate as the birthday  of  Christ  is  really
something that was superimposed on  to  a  much  earlier  pagan
festival--that which celebrated the Winter Solstice or the time when
the Sun reaches its lowest point south  and  is    reborn  at  the
beginning  of  a  new  cycle  of seasons.

In  Northern  Europe  and Scandinavia it was noted by the early
Christian scholar, Bede, that the heathens began the year on
December 25th which they called Mother's Night in honour of the
great  Earth  Mother.  Their celebrations were held in order to
ensure  fertility and  abundance during the coming year, and these
included much feasting, burning of lamps, lighting of great fires (the
Yule fires) and exchanges of gifts.

The Romans, too,  held their great celebrations--Saturnalia--
from December 17th to 25th and it was the latter date which they
2486

honoured as the birthday of the Unconquered Sun. The Saturnalia
was characterised by much merry-making,  sometimes  going  to
riotous extremes, with masters and slaves  temporarily  exchanging
roles. The use of evergreens to decorate the streets and houses
was also very much in evidence at this great winter festival.

That we now celebrate the birth of Christ at the same time is largely
due to the early Church Fathers who found it was much easier to
win converts to the faith by makng Christ's birthday coincide with an
already  long established  pagan festival. In fact, it wasn't until the
4th century that Pope Julius I finally established the 25th as the
official birthday of Christ; earlier Christians differed widely as to
this date-- some choosing September 29th, while others held that January
6th or March 29th were the correct dates.

As we have seen, the pagan element in Christmas lives on in the
festival at the Winter Solstice. But these elements are also very much
alive in our use of evergreens as decorations at this time of year.

Like most evergreens, the holly and mistletoe have long been held
to  symbolise  eternal  life, regeneration and rebirth.

Holly, with its bright red berries and dark spiky foliage, has been
revered from ancient times as a symbol of life everlasting. It was
associated  with  strength  and masculinity and was considered
useful in the treatment of various ailments which were seen to lower
the vital spirits.

In old England, a decoction of holly leaves was considered a cure
for worms; but most of all this prickly evergreen was looked upon
as a luck bringer--particularly in rural areas where a bunch of holly
hung in the cow shed or stable was thought to favour the animals if
placed there on Christmas Eve.  Many people used to take a piece of
holly from the church decorations at Christmas as a charm against bad
luck in the coming year. Holly was also considered a very protective
tree which, if planted outside the house,  was  believed  to  avert
lightning, fire and the evil spells of witches.

An old holly spell describes how to know one's future spouse. At
midnight on a Friday, nine holly leaves must be plucked and tied
with nine knots in a three-cornered cloth. This is then placed under the
pillow and,  provided  silence  is observed from the time of plucking
until dawn the next day, your future spouse will come to you in your
dreams.

In certain areas of Wales, it was thought extremely unlucky to bring
holly  into  the  house  before December 24th and if you did so
there would be family quarrels and domestic upheavals. You would
also be inviting disaster if you burned green holly or squashed the
red berries.

Turning  now to mistletoe,  it seems that this is by far the most
mystical of the plants associated with Christmas and has, from very
ancient times,  been treated as magical  or sacred.  It is often
included  in  modern  Christmas decorations simply for the fun of
kissing beneath it and, though this seems to be a peculiarly English
custom, it probably harks back to the mistletoe's association with
fertility.
2487

The real reason why mistletoe is now associated with Christmas is
very  much  a  carry-over  from ancient practices, when it was
considered as somehow belonging to the gods. The Roman historian,
Pliny, gives an early account of how the  Druids would  hold a  very
solemn ceremony at the Winter Solstice when the mistletoe had to
be gathered, for the Druids looked upon this unusual plant, which has
no roots in the earth, as being of divine  origin  or  produced  by
lightning. Mistletoe which grew on the oak was considered especially
potent in magical virtues, for it was the oak that the Druids held as
sacred to the gods.

At  the Winter  Solstice,  the Druids would lead a procession into
the forest and, on finding the sacred plant growing on an oak, the
chief priest, dressed all in white, would climb the tree and cut the
mistletoe with a knife or sickle made of gold. The mistletoe was
not allowed to touch the ground and was therefore caught in a white
linen cloth.

On securing the sacred mistletoe, the Druids would then carry it to
their temple where it would be laid beneath the altar stone for three
days. Early on the fourth day, which would correspond to our
Christmas Day, it was taken out, chopped into pieces and handed
out among the worshippers. The berries were used by the priests to
heal various diseases.

Mistletoe was considered something of a universal panacea, as can
be gleaned from the ancient celtic word for it--uile, which literally
translated  means  'all-healer'.  A widespread  belief  was  that
mistletoe could cure anything from headaches to epilepsy; and indeed
modern research has shown that the drug guipsine which is used in
the treatment of nervous illnesses and high blood pressure is con-
tained in mistletoe.

Until quite recently the rural folk of  Sweden  and  Switzerland
believed that the mistletoe could only be picked at certain times and
in a special way if its full potency as healer and protector was to be
secured. The Sun must be in Sagittarius (close to the Winter
Solstice) and the Moon must be on the wane and, following ancient
practices, the mistletoe must not be just picked but shot or knocked
down and caught before reaching the ground.

Not only was mistletoe looked upon as a healer of all ills, but if
hung  around  the  house  was believed  to  protect  the  home
against fire and other hazards. As the mistletoe was supposed to have
been produced by lightning, it had the power to protect the home
against thunder bolts by a kind of sympathetic magic.

Of great importance, however, was the power of mistletoe to protect
against witchcraft  and sorcery. This is evident in an old superstition
which holds that a sprig of mistletoe placed beneath the pillow will
avert nightmares (once considered to be the product of evil demons).

In the north of England, it used to be the practice of farmers to give
mistletoe to the first cow that calved after New Year's Day. This was
believed to ensure health to the stock  and  a  good  milk  yield
throughout the year. Underlying this old belief is the fear of witches
or mischievous fairy folk who could play havoc with dairy produce, so
2488

here  mistletoe  was  used  as a counter magic    against such evil
influences.  In  Sweden,  too,  a bunch of this magical plant hung
from the living room ceiling or in the stable or cow-shed was thought
to render trolls powerless to work mischief.

................................................................................

With such a tremendous array of myth, magic and folklore associated with
it, reaching far back into the pagan past, it is understandable that
even  today  this  favourite Christmas plant is forbidden in many
churches. Yet even the holly and the ivy, much celebrated in a popular
carol of that title, were once revered as sacred and magical by our
pre-Christian ancestors.

In view of what has been said, one could speculate that even if
Christianity had never emerged it is more than likely that we would
still be getting  ready for the late-December festivities,  putting up
decorations,  including holly and mistletoe, in order to celebrate the
rebirth of the Sun, the great giver and sustainer of all earthly life.
2489

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                BYLAWS OF THE  CHURCH OF ALL WORLDS, INC.

  As amended by General Meeting August 9, 1992  PREAMBLE  Section 1:
Recognizing the necessity for the affirmation of life in a world choked
by the worship of death, we, the Priesthood and Councils of the Church
of All Worlds do re-establish and re-ordain on this fair planet a vital
new Pagan religion, dedicated to the celebration of Life, the maximal
actualization of Human potential, and the realization of ultimate
individual freedom and personal responsibility in harmonious eco-psychic
relationship with the total Biosphere of Holy Mother Earth. To which end
we do hereby adopt and enact the following Articles:

  ARTICLE I Name
               Section 1:
The name of the corporation shall be the Church of All Worlds, Inc., and
is a non-profit religious organization, incorporated under the laws of
the States of Missouri and California.

     ARTICLE II Purpose
               Section 1:
The purpose of this Corporation shall be as outlined in the Articles of
Incorporation; and specifically the following:
     A.  To present an alternative to war, hatred, violence, frustra-
tion, insecurity, fear, ignorance, jealousy, brutality, dishonesty,
apathy, misery, loneliness, guilt, anxiety, alienation, paranoia,
dominance, killing, force, hypocrisy, envy, malevolence, irrespon-
sibility, intolerance, prejudice, persecution, greed, addiction,
authoritarianism, and presently established religions and institutions,
and to aid and support individuals in their rejection of these;
     B.  To provide mutual help and encouragement in the search for
meaning and identity through association with similarly oriented fellows
in a context of acceptance and love;
     C.  To aid individuals and groups in the maximal actualization of
Human potential and the realization of ultimate individual freedom and
personal responsibility: to help people become what they potentially
are;
     D.  To furnish a central headquarters and branch offices (called
Churches, Nests, Centers, or Temples) through which seekers may locate
and communicate with each other, and to buy, sell, own, hold, mortgage,
or otherwise encumber, lease, or otherwise hold and dispose of real and
personal property necessary to properly establish, fit up, and maintain
such places;
     E.  To encourage reading, study and growth on the part of members
and friends, and to make available literature in various relevant
fields;
2499

     F. To publish newsletters, papers, magazines, pamphlets, books,
directories and other materials deemed appropriate to the purposes of
the Church by the Board of Directors or their delegated authority;
................................................................................
2500

     G.  To work, associate, and affiliate with other similarly oriented
individuals, churches, agencies and groups promoting peace, love, joy,
freedom, brotherhood, conservation, personal awareness and development,
celebration of life and the eco-psychic recovery of Natural Wilderness,
and to aid and support such people in such efforts as shall be found not
to be in conflict with the purposes and principles of this Church;
     H.  To establish and maintain Wilderness sanctuaries, retreats,
camps, and communities in various regions;
     I.  To establish and maintain schools, colleges, libraries and
research facilities based on the principles of the Church;
     J.  To receive money, property, and values of every kind heretofore
donated, contributed, collected, and held, and to receive, and hold
money, property and values of every kind that might be donated,
contributed, collected and held, for the benefit of this religious
organization;
     K.  To engage in and promote any functions, services and activities
deemed appropriate, necessary or expedient for the purposes of the
Church by the Board of Directors , their delegated authority, or the
directors of the various subsidiary groups;
     L.  To do all in our power to increase the total degree of
consciousness, individually, collectively, and synergically, at all
levels of Being, in the unfolding course of emergent evolution;
     M.  To provide all possible means for recycling the bodies of
deceased members consistent with eco-psychic awareness and personal
will;
     N.  To make provision to establish and ordain various sacraments of
the Church of All Worlds.

  ARTICLE I Membership
     Section l:
Membership shall consist of those who understand the principles of the
Church, who have made written application, paid the annual dues, and
have been accepted by the Board of Directors or their delegated
authority. The form of application shall be that approved by the Board
of Directors or their delegated authority.

     Section 2:
Members whose annual dues are current shall be referred to as active
members, with full voting privileges and discounts at paid functions.
Those whose dues are in arrears shall be regarded as inactive members,
and their voting privileges and discounts at paid functions shall be
suspended until such time as they renew their memberships with a payment
of the annual dues.

     Section 3:
Membership shall be organized in degrees of ranking, as follows:
     A.  Three Rings of three Circles each, to be known (from outer to
inner) respectively as Seekers, Scions, and Priests/Priestesses, or
Clergy.
     B.  Members may be referred to by designation of a Circle, one
through nine.

  ARTICLE IV Seekers
     Section 1:
The First Ring shall consist of Seekers, to be identified by the color
green, as used on membership cards, newsletters and in ceremonial
vestments. They shall be grouped in the following three Circles, by
2501

qualifications to be determined by combined Councils of all Rings;
     A. First Circle (identified with the planet Pluto and its symbols.)
     B. Second circle (identified with the planet Neptune and its
symbols.)
     C. Third Circle (identified with the planet Uranus and its
symbols.)

  ARTICLE V Scions
     Section l:
The second Ring shall consist of Scions, to be identified by the color
red, as used on membership cards, newsletters, and in ceremonial
vestments. They shall be grouped into the following three Circles by
qualifications to be determined and amended by the Board of Directors:

     A. Fourth circle (identified with the planet Saturn and its
symbols.)
     B. Fifth circle (identified with the planet Jupiter and its
symbols.)
     C. Sixth circle (identified with the planet Mars and its symbols.)
     Section 2: Duties of Scions shall include management of various
Church programs, functions, and activities, as well as studies directed
toward qualification for the Clergy, determination of qualifications for
advancement through First and Second Rings, and any other such duties as
may be determined by the Board of Directors.
     Section 3:  In the event no Priest or Priestess is available to
serve an established Nest, the Scion who takes on major responsibility
for coordinating that Nest shall be designated High Scion by consensual
agreement of the members of said Nest. The High Scion shall assume the
administrative and organizational functions normally assigned to Clergy,
until such time as said High Scion or any other member of said Nest
shall become ordained. If members of the Nest desire, the position of
High Scion may rotate among qualified members of the Nest.
     Section 4: In areas where no Nest exists, Scions may, with the
approval of the Board of directors, establish proto-nests of the Church
of All Worlds, Inc.; such proto-nests shall conduct meetings in
accordance with the Bylaws and principles of the Church of All Worlds
and shall forward monthly reports of activities to the Board of
Directors via the Membership Officer.
     Section 5:  In special cases the Church may license a Scion of 6th
Circle as a Minister and iissue Ministerial Credentials, which shall
consist of a Ministerial Certificate and wallet-sized ID card.  Licensed
CAW MInisters shall function as the equivalent of Chaplains, and be
authorized to perform such sacraments as authorized by the Council of
the Third Ring.  In order to qualify for this special status, the Scion
must present a Ministerial Proposal to the Board of Directors indicating
the nature of the Scion's intended Ministry and his/he qualifications to
fulfill it.  Examples of such Ministries shall include (but not be
limited to):  Prison Ministries, Hospital Ministries, Armed Services
Ministries.

     ARTICLE VI Clergy
               Section 1:
The Third Ring shall consist of Priests and Priestesses, to be iden-
tified by the color purple, as used on membership cards, in newsletters,
and in ceremonial vestments. They shall be grouped into the following
three Circles, by qualifications to be determined and amended by the
Board of Directors.
     A. Seventh Circle (identified with the planet Earth and its
2502

symbols.)
     B. Eighth Circle (identified with the planet Venus and its
symbols.)
     C. Ninth Circle (identified with the planet Mercury and its
symbols.)

               Section 2:
Duties of the Clergy shall include hosting and officiating at various
ceremonies and services, administering the sacraments, writing and
preparing rituals, arranging meetings and councils, supervising the
training of Seekers and Scions, sponsoring and aiding postulants to the
Clergy, voting for and serving as members of the Board of Directors,
maintaining communications with other Nests, and any other such duties
as may be determined by Councils of the Third Ring or the Board of
Directors.
               Section 3:
The Priest and/or Priestess establishing a Nest or assuming respon-
sibility for an established Nest shall be known as High Priest or High
Priestess of that Nest. The duties of High Priest or HIgh Priestess
include primary responsibility for all Church activities in that Nest,
including reports to the Board of Directors, and any other such
functions as they themselves shall determine, subject to approval by the
board of Directors. The term of office for High Priests and High
Priestesses shall customarily be for a period of not more than seven
years, during which time it shall be the duty of such persons to select
and train their successors. Any High Priest or High Priestess who does
not step down before this seven year period is up may, at any time after
the seven years, be summarily eliminated at the consensual agreement of
the rest of the Nest.
               Section 4:
Ordination into the Priesthood may be bestowed upon Scions who have
completed all the currently stated qualifications of the Sixth Circle
and have been recommended for the Seventh by any sponsoring member of
the Clergy, provided the candidate has first been approved unanimously
by the Board of Directors through the submission of such data as the
Board may choose to require.

     ARTICLE VII Primate
               Section 1:
The primary authoritative and not authoritarian spokesperson for the
Church of All Worlds shall be known as the Primate, and shall hold this
position for as long as he or she can adequately demonstrate his or her
capability to perform its duties and functions, or until successfully
challenged for the position by a would-be successor, or for life, or for
as long as he or she desires to hold the position. Any of the foregoing
conditions may serve to limit the term of office of the Primate.
               Section 2:
Duties of the Primacy shall include all appropriate duties of a general
spokesperson, coordination and integration of programs, activities,
information and input included in the Church gestalt, and coordination
of relationships with other groups within the larger Pagan and Neo-Pagan
community. It shall be the responsibility of the Primate to keep well
informed enough on all phases of both the Church of All Worlds and
Paganism/Neo-Paganism as a whole that such duties may always be
competently and effectively performed.
               Section 3:
As the Primate is largely an honorific position awarded by the member-
ship in respect for a person's years of service to the Church of All
2503

Worlds, a successor may or may not be chosen upon the discontinuation of
one Primate's term of office. Should  it be desired, a successor shall
be chosen by the same method as any other elected official.
................................................................................
2504

     ARTICLE VIII Directors
               Section 1:
Management of the Corporation shall be vested in a Board of Directors,
consisting of not less than three nor more than thirteen persons,
consisting of a representative of each chartered subsidiary and the
following officers: President, Vice-President in charge of Membership,
Treasurer, and Secretary. A minimum of one-third of the Board of
Directors shall be members of the Clergy. The Board can approve the
calling of qualified persons among the membership to the positions of
Secretary and Treasurer by unanimous decision. An individual may hold
the position of an officer and a representative of a subsidiary group,
if necessary. Decision-making shall be by consensus, but if agreement
cannot be reached, decisions will be made by two-thirds majority vote.
In such a case, the votes of all members of the Board of Directors are
equal, regardless of the Ring status of the person voting.
               Section 2:
At the first annual meeting of the Board of Directors, the Board shall
elect from its own number, a President, one or more Vice-Presidents, a
Secretary and a Treasurer, who shall serve as officers both for the
Board of Directors and for the Corporation. At the discretion of the
Directors, the same person may serve in more than one office. The
President and Vice-President in charge of Membership must be members of
the Clergy.
               Section 3:
The powers of the Board of Directors shall be those usually assigned to
such Directors. They are subject to limitation or specification at any
meeting of the Board or the Third Ring. They shall specifically include
the following powers:
     A. To call regular or special meetings of the Directors, the
Councils, or of the membership, on initiative of the President, or by
mutual agreement of two or more of the Directors.
     B. To make rules and regulations not inconsistent with the laws of
the State of California or the Bylaws of this Corporation, for the
guidance of officers, Directors, and members.
     C. To make rules and regulations for the use and management of all
Church property, whether real or personal, and to change such rules and
regulations at such time and in such manner as to said Board of
Directors, or Directors of subsidiary groups, shall seem right and
proper.
     D. To accept, review, and approve or reject applications for
Priesthood, and to issue certificates of ordination to those applicants
who shall have fulfilled their qualifications and shall have complied
with the requirements of the rules, Bylaws, and Articles of Incorporat-
ion, and who are recommended by their High Priests or High Priestesses,
to serve as Clergy or for other special purposes recognized by act of
the Board of Directors.
     E. To issue certificates of Charter to members in other areas when
they wish to establish a local Nest, or to establish Subsidiary
Organizations, upon conditions to be determined by the Board.
     F. To determine what shall be due and reasonable compensation to be
paid any member of the Corporation for services rendered to or for the
Corporation, affecting one or more of its purposes.
     G. To maintain, at the Central Nest, confidential files on all
members, active and inactive, and such other records as may be deemed
necessary adequately to carry out the purposes of the Corporation. Section 4:
The Board of Directors shall have full power and authority to borrow
money on behalf of the Corporation, including the power and authority to
2505

borrow money from any of the members, Directors, or officers of the
Corporation, and to otherwise incur indebtedness on behalf of the
Corporation, and to authorize the execution of promissory notes, or
other evidences of indebtedness of the Corporation, and to agree to pay
interest thereon to sell, convey, alienate, transfer, assign, exchange,
lease, and otherwise dispose of, mortgage, pledge, hypothecate, and
otherwise encumber the property, real or personal, and the franchises of
the Corporation to purchase, lease, and otherwise acquire property, real
and personal, on behalf of the Corporation; and generally to do and
perform, or cause to be done and performed, every act which the
Corporation may lawfully do and perform.
               Section 5:
The Board of Directors shall have summary power by vote of a two-thirds
majority of its members to suspend, or to expel and terminate the
membership of any member of the Church, including the Priesthood and the
Board of Directors, for conduct which in its opinion disturbs the order,
dignity, business or harmony, or impairs the good name, popularity or
prosperity of the organization, or which is likely in its opinion, to
endanger the welfare, interest or character of the organization, or for
any conduct in violation of these Bylaws or of the rules and regulations
of the Corporation, which may be made from time to time.Such action by
the Board of Directors may be taken at any meeting of such Board upon
the initiative of any member or members thereof. The proceedings of the
Board of Directors in such matter shall be final and conclusive, unless
overruled by majority vote of the Council of the Third Ring, acting as
a Board of Appeal. It is expected that any Clergy serving on such a
Board will absent themselves if s/he is unable to be impartial, or is
affected personally by the decsions of such a Board.
               Section 6:
The Board of Directors shall constitute a nominating committee for
Directors to serve on the Board. Their recommendations shall be
presented by the Secretary to the Council of the Third Ring at any
regular meeting. Other nominations may be made by any member present at
the said meeting.

     ARTICLE IX Officers
               Section 1:
The officers of the Corporation shall be a President, a Vice-President
in charge of Membership, a Secretary, and Treasurer. Other officers may
be created by resolution of the Board, not to exceed thirteen. Doubling
of roles is permissible with the agreement of the Board.
               Section 2:
The term of all offices shall be one year.
               Section 3:
The President shall be the chief executive officer of the Corporation,
and shall preside at all meetings of the Board of Directors. S/he shall
have general charge of the business of the Corporation, and shall
execute, with the Secretary, in the name of the Corporation, all deeds,
bonds, contracts, and other obligations and instruments authorized by
the Board of Directors. The President shall also have such other powers
and shall perform such other duties as may be assigned by the Board of
Directors.
               Section 4:
Unless the Board of Directors shall specify otherwise, the Vice-Preside-
nt shall be the regularly designated authority to act on applications
for membership and ordination, and may head a committee which performs
this task. It shall be the responsibility of the Vice-President to keep
addresses and other information relating to membership up-to-date. The
2506

Vice-President shall be vested  with all the powers and shall perform
all the duties of the President, in case of the absence or disability of
the President. The Vice-President shall also have such other powers and
shall perform such other duties as may be assigned by the Board of
Directors.
               Section 5:
The Secretary shall keep records of all regular and special meetings of
the Board of Directors, and forward these records to the members of the
Board and the Third Ring. The Secretary shall also mail notification to
members of the Third Ring and the Board of the time, place, and planned
agenda of the regular Board meetings. Subsidiary representatives are
asked to send the secretary a record of the quarterly business of each
subsidiary three weeks prior to the regular meeting, for inclusion in
the quarterly meeting notes. Notices should be sent at least two weeks
prior to each regular meeting, and as early as possible before a special
meeting. The Secretary also serves as the correspondent of the Corpora-
tion with persons representing the State of California, and files
whatever reports and forms may be required by the State on an annual or
ongoing basis.
     A. In case of the absence or disability of the Secretary, or
refusal or neglect to act, notices may be given and served by the
President, or by the Vice-President, or by any person authorized by the
President or the Vice-President, or by the board of Directors. Section
6: The Treasurer shall receive and safely keep all funds of the
Corporation and deposit same in such bank or banks as may be designated
by the Board of Directors. Such funds shall be paid out only on the
cheque of the Corporation signed as directed by the Board of Directors.
The Treasurer shall also control the keeping of the books and accounts
of the Corporation, and is responsible for the filing and payment of any
monies required by the State of California. Subsidiary representaives
are responsible for the forwarding of quarterly financial records of
each subsidiary to the Treasurer in advance of each quarterly Board of
Directors meeting.

     ARTICLE X Councils
               Section 1: Seekers of the First through Third Circles shall be
the general laity, and shall relate peripherally to the Inner Circles,
members serving on committees, participating in open meetings, and
fulfilling any other such functions as shall be designated by members of
the Second and Third Rings.
               Section 2:
Scions shall constitute the Council of the Second Ring, or the Scion
Council, which shall function in the interest of the Corporation in such
matters as cannot conveniently be brought before a regular or special
meeting of the First Ring. This council shall have one representative
sit on each meeting of the First Ring as Chairman. This Council shall
fulfill any other particular functions as shall be designated by members
of the Third Ring, and may hold such regular or special meetings as
shall be found necessary adequately to carry out the purposes of the
Corporation.
               Section 3:
Clergy of the Seventh through Ninth Circles shall constitute the Council
of the Third Ring, or the Clergy Council, which shall function in the
interests of the Corporation in such matters as cannot conveniently be
brought before a regular or special meeting of the First or Second
Rings. This Council shall have one representative sit on each meeting of
the Second Ring as Chairperson. This Council shall fulfill any other
such functions as shall be designated by the Board of Directors, and may
2507

hold such regular or special meetings as shall be found necessary to
adequately carry out the purposes of the Corporation.
               Section 4:
The officers of the Board of Directors shall constitute the Executive
Council, which shall function in the interest of the Corporation in such
matters as cannot conveniently be brought before a regular or special
meeting of the Board of Directors or of the Ring councils. This Council
may hold such regular or special meetings as shall be found necessary
adequately to carry out the purposes of the Corporation.
               Section 5:
Each Nest shall establish a Nest Council, which shall function in the
interest of that Nest in such matters as cannot appropriately or
conveniently be brought before meetings of any of the other aforemen-
tioned Councils or the Board of Directors.The Nest Councils shall deal
with all those matters which are the exclusive concern of the particular
individual Nests, rather than of concern to the Church or Corporation as
a whole. Such Nest Councils shall consist only of Second and Third Ring
members of such Nests, in number not to exceed thirteen. Application for
membership on a Nest Council must be made in person before the assembled
body of the  Council, during which the applicant should be questioned on
his or her reasons for wanting to serve on the Council and his or her
understanding of the principles and purposes of the Nest and the Church.
Acceptance to the council must be by unanimous vote or consensus of the
current Nest Council membership. Candidates for Priesthood must first
have served at least six months on a Nest Council, and that Council must
unanimously approve the candidate's application for ordination before it
can be submitted to the Board. The advancement and training of members
of each Nest through the Second Ring shall be under the supervision of
the Priesthood of that Nest, who may consult the Nest Council if such
consultation shall be found useful or necessary. Second Ring members who
are not affiliated with a particular Nest shall be trained under the
supervision of the Priesthood of the Central Nest. At meetings of the
Nest Councils, the High Priest, High Priestess, or High Scion shall be
Chairperson, and shall be familiar with the rudiments of parliamentary
or consensus procedure.
               Section 6:
Any of the aforementioned Councils are authorized to appoint such
committees as shall be found useful in the conduct of the activities of
the Corporation.
               Section 7:
Each of the aforementioned Councils and Committees shall elect or
appoint, for any term necessary, such officers as may be found necessary
to the conduct of the Councils. Such offices shall include a Secretary,
whereby minutes shall be taken and notices of meetings disseminated. Section 8:
General membership shall have the prerogative of vetoing any action
taken by the Board of Directors, which it finds objectionable. Such veto
to be taken by two-thirds majority at the Annual meeting.

     ARTICLE XI Nests
               Section 1:
The basic local organizational/congregational unit of the Church of All
Worlds shall be the nest.  A nest is a group of Church members, with at
least one member 4th Circle or above, organized in a local area to learn
about, discuss, and creatively practice the purposes of the Church.
Nests shall be largely autonomous units which have agreed to adopt and
practice the values and purposes of the Church and have, after applying
to the Board, been granted a charter by the Board of Directors pursuant
2508

to a recommendation of the Nest Co-ordinating Council.
               Section 2:
In order to form a nest, a group of at least three Church members of at
least 2nd Circle must apply to the Nest Co-ordinating Council for a
charter as a proto-nest, or Chapter.  Chapter charters are issued a the
discretion of the Nest Co-ordinating Council.  In order to be granted a
full Nest Charter, a group must function for at least a year and a day
and have at least one member who has reached the level of Scion (4th
Circle).  Granting of a Nest Charter will be by vote of the Board of
Directors.
               Section 3:
Nests chartered by the Board of Directors shall be legal subsidiaries of
the Church of All Worlds as incorporated under the laws of the States of
Missouri and California.  Nest shall not have the power to incur debt in
the name of the Church of All Worlds.
               Section 4:
The Board and Clergy of the Church of All Worlds do not wish to impose
any doctrinal restraints upon local nests beyond the requirement that
their activities be in accord with the purpose of the Corporation as
stated in Article II of these bylaws.  The board and Clergy in fact
encourage creativity and innovation on the part of all local nests and
groups in the lawful pursuit of the goals of the Church of All Worlds.
               Section 5:
The Board of Directors does, however, reserve the right to revoke either
a Chapter or Nest Charter on the recommendation of either the Council of
the Third Ring or the Nest Co-ordinating Council for one of the
following reasons:
     A.  The conduct at its meetings and public functions or in its
public statements is found to be incompatible with the purposes of the
Corporation as stated in Article II of these Bylaws, or contrary to the
laws of the United States or the State of residence of the Nest or
Chapter;
     B.  The conduct or statements of the Nest or Chapter in its
meetings and public functions or in its public statements, in the
judgement of the Board of Directors, reflects unacceptable discredit on
the Church of All Worlds, its purposes, members and Clergy;
     C.  The Board of Directors has reason to believe -- on recommenda-
tion from either the Council of the Third Ring or the Nest Co-ordinating
Council -- that the chartered group is not truly functioning as a Nest
or Chapter in that the contact person of that Nest or Chapter does not
respond to queries, show evidence of membership or the holding of
regular meetings or other evidence that the Chartered Nest or Chapter
is, indeed, functioning as a viable organizational unit of the Church of
All Worlds.

     ARTICLE XII Meetings
               Section l:
General meetings of the Corporation shall be held in conjunction with
the first yearly meeting of the Board of Directors. Regular meetings of
the Board of Directors shall be held quarterly, approximately three
weeks before cross-quarter Sabbats. The first annual meeting shall
propose the meeting dates for the remaining quarters of the year.
Special meetings may be held whenever deemed necessary.
               Section 2:
Notice of the Annual Meetings of the General Membership shall be made
each year at least one month in advance of the date of the meeting by a
special mailing to all registered members of the Church of at least 2nd
Circle. Notices of regular meetings of the Board of Directors, together
2509

with quarterly subsidiary reports and proposed agenda items, shall be
sent to members of the Board  two weeks prior to such meetings by the
Church Secretary. Notice of special Board meetings shall be made as
early as possible. Notice of regular meetings of other councils shall be
sent to relevant members two weeks in advance by the appropriate council
secretary, and notices of special meetings, as early as possible.
Meetings of Nest Councils shall be held at least quarterly, the
frequency and dates to be determined by said councils.
               Section 3:
The privelege of decision-making at any meeting shall be limited to
those present who are actual active members both of the Church and of
the particular Council or Ring convening the meeting.  If the number
present is thirteen or less than thirteen, all decisions must be made by
consensus, and if consensus cannot be reached, by a twothirds majority.
If the number present is greater than thirteen, all decisions must be by
a two-thirds majority vote. In meetings where more than thirteen voting
members are present, the number of votes carried by each member shall be
equal to the ring (1,2, or 3) that member has attained. Section 4: A
quorum to conduct business shall consist of a number of voting members
equal to two-thirds majority plus one of the members of that particular
council.
               Section 5: The fiscal year of the Corporation shall be from
January l to December 31, inclusive.

     ARTICLE XIII Subsidiary Operations
               Section 1:
The Corporation, acting through the Board of Directors or their
delegated authority, may organize, charter, establish, and operate such
subsidiary operations, agencies, groups, and institutions as may be
found necessary or expedient adequately to carry out the purposes of the
Corporation.
               Section 2:
Each subsidiary shall send a representative to serve on the Board of
Directors. The subsidiary representatives shall be responsible for
reporting the activities of the Subsidiary to the Board, and for
relaying information from the Board to each subsidiary. In addition, the
subsidiary representatives shall submit reports to the Secretary and the
Treasurer detailing the activities of each subsidiary.
              Section 3:
Chartering and serving as Directors of subsidiary organizations is open
only to active members of the Church with Scion or Clergy status.  Under
exceptional circumstances, and by special dispensation of the Board of
Directors, a project or provisional subsidiary may be approved for
inception by a Church member of only 3rd Circle status, conditional upon
that person's attainment of 4th Circle within a year from the date of
approval, or the appointment within that time as a Director of the
aforesaid subsidiary of another active Churcdh member of at least 4th
Circle. Subsidiaries should begin as projects or provisional sub-
sidiaries and be considered for full subsidiary status if they have been
active for two years and two days. Provisional subsidiaries should send
a contact person to the Board of Directors' meetings.
               Section 4:
The governance of subsidiaries shall be by Directors and Councils, the
combined total number of which must always be an odd number, from one to
seven, of whom one to three shall be designated Directors.  Should the
subsidiary be authorized to open a bank or checking account, there shall
be three approved signatories on the account, at least one of which must
be a Scion or Clergy.  Directors of subsidiaries must be Scions or
2510

Clergy, but other members of the subsidiary councils may be any active
members of the Church that the subsidiary Directors wish to delegate.
               Section 5:
Decision-making in subsidiary councils should follow the procedures
outlined in Article XI, Section 3 above.

     ARTICLE IV Amendments
               Section 1:
Amendments or changes in these Bylaws may be made by recommendation of
the Board of Directors at the Annual meeting, by unanimous vote or
consensus of voting members present.
................................................................................
2511

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                  A Pagan Sacrament of Holy Communion
              (as performed in the Church of All Worlds)
                         by Morning Glory Zell

The Priestess, Priest and Congregation sit in a circle, with the
Priestess to the right of the Priest, on the ground outside or the
carpet indoors.

An altar is set in the center, with Bread and Water and either fresh
flowers and greenery (when outdoors) or a potted plant (indoors).

When everyone is settled and silent, the Priestess begins the blessing:

P'ess:  Blessed be this Bread, the body of our Lord,
        And Blessed be this Water, the blood of our Lady.
        As our bodies are nourished by Their divine energy,
        So let Them ever nurture our spirits.
        We are the conscious product of Their eternal passion,
      And so do we give Them our gratitude in celebration of Life.

The Priest takes the Bread from the altar and raises it aloft in
consecration:

Priest:  Seed fallen on the wet Spring table,
         embryos bedding in the night.
         The Sun is joy on the Earth in the morning,
         And the wheat reaches up for the food that is Light.
He holds his child to the Sun and would free him to the wind.
Then we take them both, Father and Son, both still young.
We fold them into tight brown loaves, Rocks of Sun for the tables of the
People.

The Priest takes a piece of the Bread and places it into the mouth of
the person on his left with the words:  "May you always have sufficien-
cy".  He then passes the plate on to that person, who does the same
actions and gives the same blessing to the next person to the left, and
so on round the circle.  When the loaf comes around to the Priestess
sitting on the Priest's right, she gives him his share while taking a
small piece and crumbling it onto the Earth , if outdoors, or into the
potted plant if indoors, saying:
               "Mother Divine, take back what is Thine."

The Priestess then takes the chalice of Water from the altar and holds
it aloft in consecration:

P'ess:  Ice in the North will melt into the Earth.
        She will soften and breathe again.
        Water, sweetened by the lungs of the Earth, our Mother, runs
        South To the houses of the people, and the clouds give birth and
        die.
        They tremble on beds of air giving birth.
        Their trembling rocks the Earth with thunder; all their life is
       gone.
        Their last breath is in our cup,
        Let us drink the rain.

The Priestess then holds the chalice to the lips of the Priest on her
left, who drinks as she says:

                 "Water shared is Life shared."

He then holds the cup and repeats the phrase for the person on his left,
and so it goes, clockwise, around the circle.  Other phrases may be
spoken, such as "May you never thirst", or "Drink deeply".  As the
chalice passes from each person, they link hands with those who already
shared the water, until, as the chalice completes its round, all hands
are joined.  Finally the person to the right of the Priestess gives her
back the chalice and the blessing, whereupon she pours out the remainder
of the water onto the ground or the plant as a libation to the Earth,
speaking again the words:
                 "Mother Divine,take back what is Thine."
She places the chalice back onto the altar, then returns to her place to
link hands and complete the circle.  Then may follow a silent medita-
tion, a chant or song, a breathing exercise to raise energy,
or whatever is desired.  When the exercise or meditation has reached its
conclusion, the Priest pronounces the Benediction:

Priest: O Gracious Lady and Laughing Lord,
        We would ever have Thee here with us.
        Now the time is come to break the circle and return to the
world.
        May Thy love be ever with us and Thy wisdom guide our steps.
       Blessed Be.

Everyone repeats the words "Blessed Be" simultaneously dropping the
hands they are holding, thereby breaking the link and ending the Rite.

2512

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                              "Earthmom"
     "Well, for instance, who is this All-Mother you're always talking
about?"

     "Why, you are, Edward. . . The All-Mother.  You're the All-Mother,
I'm the All-Mother, that little bird singing out there, it's the
All-Mother.  The All-Mother is everything.  The All-Mother is life..."
     The primal and supreme deity of the ancient world, the oldest and
most universally worshipped, was the Great Mother, Mother Earth.  Images
of Her date back to Aurignacian Cro-Magnon peoples, from 27,000 years
ago, and are found all over the Eurasian continent from Spain to
Siberia.  For thousands of years before there were any male gods, there
was The Goddess, and Her worship continued unabated clear up until its
violent suppression by Iron Age patrism.  When and where worship of the
Mother prevailed women and Nature were held in esteem.  The Chinese
called Her Kwan Yin; the Egyptians knew Her as Isis; the Navajo call Her
Changing Woman.  To the Greeks She was Gaia, and to many black peoples
She is Yemanja.  She is Aphrodite, the Goddess of Love, and She says:
"All acts of love and pleasure are my rituals."  She is also the ancient
Crone Hecate,who gives us both wisdom and death.  The Goddess is
diversity.  She represents both darkness and Light and Her worship is
the reconciliation of opposites.  There can be no such thing as a "Good
Goddess" or an "Evil Goddess".  Death is part of the natural cycle as
night follows day and we accept it with grace as Her final gift.  The
search for Balance is the goal of Her people, and it is achieved by the
acceptance of multiple paths and truths.  Dion Fortune once commented
that all goddesses are manifestations of the One Great Goddess whose
identity is as the universal feminine spirit of Nature.

     The eldest and greatest aspect of the Goddess is as Great Mother
2513

Nature, the all-encompassing energy of Universal Life.  Her womb is the
Quasar, the white hole through which all energy pours into creation, and
Her all-devouring mouth is the Black hole itself through which all
matter is consumed to be reborn once again as between Her thighs the
universe is squeezed from spirit.  Her energy then coalesces into
Matter-Mater:the Mother of all forms. She ignites, becoming the Star
Goddess Nuit, whose galactic breast is our Milky way.  Of Her are born
star systems and planets including, of course, our very own Earth
Mother, Gaia.

     Because of the diversity of the Goddess, She is seen as manifesting
in many different aspects.  She is often called The Triple Goddess,
which refers to Her link in the fertility cycle where She appears as
Maiden, Mother and Crone.  Some ancient cultures personified this
Triplicity as the waxing, full, and waning Moon, and other three-faced
Goddess aspects are familiar to us as the Fates, the Graces, the Furies,
the Muses, or even as Faith, Hope and Charity.  Another familiar
division of Her aspects is into Mother and Daughter (Demeter and
Persephone), or as Sisters/Lovers (Fauna and Flora).  Such polarities
are also important in Her worship.  Sometimes the polarity can exist
with two different aspects of the Goddess representing both poles, but
more commonly it is the great gender polarity, for the Goddess is a
deity of sexual loving.

     She is Ishtar or Aphrodite, the eternal Lover who awaits with eager
arms the mortal man brave enough to risk Her immortal favor.  Many men
have worshipped Her as a lover, but she may never be possessed, for She
belongs only to Herself.  She is Parthenos, the eternal Virgin (in the
prepatriarchal meaning "of her own household").  She represents the
Strong Woman : not dominant, but independent.  Her lovers are not truly
human but divine.  She has been the Beloved of many gods, and though
jealous male gods eventually suppressed Her worship, She shared the
co-rulership of Heaven and Earth for thousands of years of marital
bliss.  She is the inescapable Yin necessary for the cosmic balance of
Yang/Yin.  Symbols associated with Her (the Tree of Life, the Sacred
Serpent, the Labryrinth) are found in all parts of the globe, at the
heart of all the Mysteries, and underlying all the later accretions of
successive religions.  The search for Her is the search for our deepest
ancestral roots.I am the star that rises from the twilight sea.I bring
men dreams to rule their destiny.I am the eternal Woman; I am She!The
tides of all souls belong to me-Touch of my hand confers polarity-These
are the moontides, these belong to me.

                           Honor Thy Mother
     In all the cultures where She is still worshipped, there is no
confusion over Her identity : She is Nature, and She is the Earth.  She
is not an atavistic abstraction, not a mystical metaphor, not a
construct of consciousness.  Her body is of substance as material as our
own, and we tread upon Her breast and are formed of Her flesh.  "Walk
lightly on the bosom of the Earth Mother," says Sun Bear, and tradition-
al Native Americans agree.  Cherokee shaman Rolling Thunder emphasizes
that "It's very important for people to realize this:  the Earth is a
living organism, the body of a higher individual who has a will and
wants to be well, who is at times less healthy or more healthy,
physically and mentally."3  Frank Waters, author of Masked Gods and Book
of the Hopi, makes the same point::. . . To Indians the Earth is not
inanimate.  It is a living entity, the mother of all life, our Mother
Earth.  All Her children, everything in nature, is alive:  the living
2514

stone, the great breathing mountains, trees and plants, as well as birds
and animals and man.  All are united in one harmonious whole.4        Renowned historian Arnold Toynbee, writing on "The Religious Background
of the Present Environmental Crisis," also observed that:For pre-monoth-
eistic man, nature was not just a treasure-trove of "natural resources".
Nature was, for him, a goddess, "Mother Earth," and the vegetation that
sprang from the Earth, the animals that roamed, like man himself, over
the Earth's surface, and the minerals hiding in the Earth's bowels, all
partook of Nature's divinity.5     Before ever land was, before ever the
sea, Or soft hair of the grass, or fair limbs of the tree,  Or flesh-
coloured fruit of my branches, I was :         And thy soul was in me.

                            The Gaia Thesis
     In order to understand the nature of the Earth Mother, we must
first understand our own origins.  Biologically, unisexual organisms are
always considered to be female, since only the female brings forth life
from her own body; in the act of reproduction single cells are referred
to as mothers and their offspring as daughters. Each of us began our
individual life as a single fertilized cell, or zygote.  In the process
of its innumerable divisions and multiplications, that cell kept
dividing up and redistributing the very same protoplasm.  That
protoplasm which now courses through all of the several trillion cells
of your adult body is the very same substance which once coursed through
the body of that original zygote.  For when a cell reproduces, the
mother cell does not remain intact, but actually becomes the two new
daughter cells.  And this is why, no matter how many times a cell
fissions in the process of embryological development, all the daughter
cells collectively continue to comprise but one single organism.      We
may imagine that, should our cells have consciousness akin to our own,
they may very well fancy themselves to be independent entities living
and dying in a world that to them would seem to be merely an inanimate
environment.  Blood cells race along our arterial highways, but we know
them to be in fact minute components of the far vaster living beings
that we ourselves are.   Over three billion years ago, life on Earth
began, as do we all, with a single living cell containing a replicating
molecule of DNA.  From that point on, that original cell, the first to
develop the awesome capacity for reproduction, divided and redivided and
subdivided its protoplasm into the myriads of plants and animals,
including ourselves, which now inhabit this third planet from the
Sun. But no matter how many times a cell fissions in the process of
embryological development, all the daughter cells collectively continue
to comprise but one single organism.  All life on Earth comprises the
body of a single vast living being:Mother Earth Herself.  The Moon is
Her radiant heart, and in the tides beats the pulse of Her blood.  The
protoplasm which coursed through the body of that first primeval
ancestral cell is the very protoplasm which now courses through every
cell of every living organism, plant or animal, of our planet.  And as
in our own bodies, Earthly life was biologically female for the first 3
billion years, before sexual reproduction, complete with males, evolved
around 600 million years ago.  In evolutionary theory we say "ontogeny
recapitulates phylogeny" (the development of the individual repeats the
development of the ancestry);  ancient people anticipated such scien-
tific ideas when they intuitively conceptualized our planetary Divinity,
like that first single cell, as feminine:  our Mother Earth.
  The soul of our planetary biosphere is She whom we call Goddess.
First life on my sources first drifted and swam.  Out of me are the
forces which save it or damn.

2515

Out of me man and woman, and wild-beast and bird.  Before God was, I
am.6". . . Be the terror and the dread of all the wild beasts and all
the birds of heaven, of everything that crawls on the ground and all the
fish of the sea: they are handed over to you."   (Gen. 9:2-3)

     Since the time of the Exodus, 3,500 years ago, Western Civilization
has been pursuing a course that has taken it farther and fhree great
monotheistic religions of the West, Judaism, Christianity and Islam,
have from their beginning activity suppressed the worship of the
Goddess, and have tortured and brutally murdered millions of Her people.
Today, she is all but forgotten in the hearts of Her children, and Her
body lies raped and ravished in the wake of human progress.  The Goddess
is the concept of feminine divinity incarnate.  The denial of feminine
divinity results in the oppression of all women, including Mother
Nature.  As Toybee says:The thesis of the present essay is that some of
the major maladies of the present-day world:for instance the recklessly
extravagant consumption of nature's irreplaceable treasures, and the
pollution of those of them that man has not already devoured:can be
traced back in the last analysis to a religious cause, and that this
cause is the rise of monotheism. 5

     This is not to say that all non-monotheistic religions have a
perfect track record for the treatment of women in those societies.
Certainly Hindu cultures revere various goddesses and yet are among the
more sexist and female-suppressive societies in the modern world.
Nevertheless, there is abundant archeological evidence to indicate that
things were not always as they are now, especially in truly ancient
societies like India.  Before the Aryan Indo-European invasion around
1,500 BCE many Neolithic and Bronze Age cultures, including the Harrapan
culture of the Indus Valley and the Minoan people of Crete, had
societies that appeared remarkably egalitarian.  These societies were
universally characterized by the worship of a powerful Great Mother whom
the Hindu people still call Maha Devi Ma.  She was later broken into a
multiplicity of minor goddesses which were demoted to the position of
wives or concubines of the gods.    By the time sacred writings were
codified in the Vedas, the Primal Goddess Maha Devi in India had been
divided into a triplicity of goddesses characterized as Creator,
Preserver and Destroyer:  Saraswati, Laksmi and Kali; respectively the
consorts of Brahma, Vishnu and Shiva.  In  Greece, a similar process led
to Kore, Demeter and Persephone (or Hecate) created from the original
Cretan Rhea.   Once the Great Mother had been married off She became
easier to control and the way was paved for  Her dowry of natural wealth
to be handed over to the financial control of Her divine consorts.
Whether this new mythical development was a simple mirror of  the social
diminishment of women's rights or whether it preceded it and was invoked
as a justification is really a moot point.  But the land, formerly tied
to matrilineal territorial clans, passed into the hands of patriarchal
kings and princes who began to treat it as their private property and to
lay waste to the forests in order to build vast temples and palaces to
house their harems and other slaves.  The Goddess of Nature went from
the position of being  the body and soul of all that lives to that of a
wife, mother and household servant.  Many traditions have given lip
service to the so-called "Female Principle," either in the form of a
divided identity like the Hindu Shakti or as a semi-divine emanation.
But the power of the Goddess of Nature has gradually lost its ability to
inspire the necessary respect and reverence once accorded to the Source
and Bearer of Life.

2516

          Where are You, then, Mother, whose strength was before All
other powers?  Your name is the only freedom.8    Pantheism is the view
that everything in Nature is alive, and that all living is Divine.  In
that context, then,  the simplest explanation of Divinity is as "an
energy field created by all living things.  It surrounds us, it
penetrates us, it binds the galaxy together." (Star Wars:  "The Force")

Thus a pantheistic theology of Immanent Divinity ("Thou Art God/dess")
contrasts sharply with the theology of Transcendent Divinity ("God is
Out There") presented by most of "The World's Great Religions."  Unlike
the God worshipped by Christians, Moslems and Jews, the Goddess is not
an all-powerful, indestructible, non-physical being who created the
world and exists apart from it.  Though Mother Nature is Life on the
universal scale,  Gaia, the Earth Mother is the very soul of this living
planet, and she lives or dies as all life on this planet lives or dies.
. .  Mother, not maker; born, and not made.  Though her children forsake
her, allured or afraid,  Praying prayers to the God of their fashion, She stirs not for all who have prayed.O my children, too dutiful
towards Gods not of me,  Was not I enough beautiful?  Was it hard to be
free?     For, behold, I am with you, am in you, and of you:  Look forth
now and see!6  "Earth Mother, Your Children Are Here!" Current environ-
mental crises are legion.  Chlorofluorocarbon chemicals are destroying
the ozone layer in the atmosphere; industrial pollution is creating the
greenhouse effect which will melt the polar icecaps, drowning the
coastal regions; and  the destruction of the rainforests and the
pollution of phytoplankton in the seas is causing worldwide droughts.
The problems are so vast and the politics of greed and corruption are so
complex that it will truly take a miracle to reverse such global
destruction.  The only thing that can save us is a total and electrify-
ing change of consciousness.  Nothing short of a worldwide realization
of our planetary awareness will bring home the desperation of our
plight.  We must activate our Gaian identification so that we regain our
shattered empathy with the Spirit of Nature.  We must become one with
the Earth Mother in order to feel Her pain/our pain and make it stop
before the cancer we have become reaches the terminal phase.

     The word religion derives from the Latin re-ligio; "relinking."
The very purpose of true religion, then, is to heal the rifts and
alienations which have caused us to become separated from the divine
Source of Being:  the rifts between humanity and Nature; between matter
and spirit; between mind and body; between man and woman; between our
own egos and the Soul of Nature.  Recent books analyzing the trends of
our wayward world have, with increasing frequency, been calling for a
return to the worship of the Mother.  So many wistful comments made by
writers such as Merlin Stone, Mary Daly, James Lovelock, Judy Chicago,
Dolores LaChapelle, Rene Dubos, Daniela Gioseffi, Paolo Soleri,
Elizabeth Gould Davis, Arnold Toynbee, Joseph Campbell, Marija Gimbutas
and Riane Eisler reflect a craving for such a religious revival.  The
truth is that such a revival has been going on for some time now:since
the early 1960's:in the form of what we call the Neo-Pagan movement
(from Latin paganus:"peasant" or country dweller:Paganism now refers
to all nature religions).  To the several hundred thousand Neo-Pagans
who have been actively practicing and publishing for more than a quarter
of a century, the greatest mystery of this religion is its continuing
obscurity and invisibility to those such as the above-named writers, who
continue to publish books advocating such a movement as this, while
remaining ignorant that it is already in effect.  The new Paganism
encompasses many Nature-oriented groups such as Feraferia, Church of All
2517

Worlds, Madrakara, Bear Tribe, Venusian Church, Pagan Way, Church of the
Eternal Source, Odinic Fellowship, Reformed Druids, Earth Church of
Amargi and Children of the Earth Mother.     The largest contingent of
modern Goddess-worshippers, however, is found in Witchcraft, or Wicca.
Wicca is a pre-Christian European Pagan magical tradition; European
Shamanism.  The violent suppression to the point of eradication of the
followers of Wicca by the Inquisition can only be compared to the Jewish
Holocaust of Nazi Germany (estimates of the number of martyrs run as
high as nine million!), but today the Craft is making a powerful
comeback on the wings of the re-emergent Goddess.

     The Neo-Pagan movement, and especially Feminist Witchcraft, has
recently been joined by increasing numbers from the Women's Spirituality
movement and lately also by many thinkers from the Deep Ecology movement
and even such radical environmental activists as Earth First!.  These
are some of the forces which form the core of the movement to restore
the Earth Goddess to Her rightful place; a movement which has its roots
in the combined studies of feminism and ecology and is the logical
spiritual application of such studies.  If Witches can be priestesses of
feminism, then Neo-Pagans are the chaplains of the ecology movement. The
overall movement, though variously called Eco-feminism and Ecosophy, is
truly an attempt at expressing Gaian Spirituality.     These three
streams of spirituality:Deep Ecology, Goddess Spirituality, and
Neo-Paganism:have met and mingled with Native American, Hindu,
Tibetan, Hawaiian and other ancient spiritual teachings and fused
somewhat with the more nebulous New Age Movement.  What is struggling to
be born from this blending of pathways is a truly planetary religious
metaphor that will transcend all the tradition-specific patterns in the
same way the idea of Neo-Paganism absorbed and united a multiplicity of
wildly differing but basically polytheistic religious groups in the
1970's.   Perhaps what we are looking for could be called Gaean
religion, because at the heart of our Unity is our identity as children
of the same Mother:Gaia Herself; Mother Earth.  It is said that it's a
wise child who knows its own Mother!    A  brief  digression on
etymology  here:  Who is Gaia, that we would name a movement after Her?

The name Gaia is the Greek name for the Earth Mother Goddess, She who
was created by Light and by Love from the primal cosmic chaos. Pierced
by the arrows of Eros, Gaia gave birth to all the plants, animals, gods
and goddesses and of course the human race.  So Gaia is the Mother of us
all according to ancient Greek mythology.

     From the moment that the people of Earth achieved the ability to
observe the image of our planet spinning in all Her radiant blue-and-
white splendor through the black velvet night, we have been impelled
towards planetary identification.  We must inevitably begin to think of
ourselves as one planet, one people, one organism.  The power of that
image alone unites us, not to mention the concept that the past
three-and-a-half billion years of terrestrial evolution resembles one
vast embryogenesis.  Something is developing, hatching, unfolding as a
self-reflexive mind capable of contemplating its own existence.  Gaia
developed  increasingly complex eyes and extensions of Her eyes/our eyes
in order to contemplate Her own image.  And now, having seen Herself
through our satellite eyes, She is awakening to consciousness.  She has
a face, an identity and now even a name, and so we inevitably come to
identify ourselves through Her as Gaian.

     A Gaian movement would be deeply committed to communication and

education.  Many tribal people and many of the old nature-based folk
religions such as native Australians, Hawaiians, Siberians, Tibetans and
Americans have come to the brink of extinction rather than to allow the
mysteries of their sacred rites to pass outside their tribes.  Others
have realized the need to become more eclectic if they are to survive.

     The Gaian movement is presently small and largely unrecognized,
since it is anarchic and not evangelical, but it has tremendous
potential in having no single head and presenting a genuine answer to so
many of the world's problems.  Its vision is, in fact, an idea whose
time has come.  Yet there are still many obstacles, and revolutions in
consciousness rarely happen overnight.  The greatest forces operating
against a new Gaian renaissance are inertia and apathy. the watchwords
of the .70s and .80s.  But winds of change are blowing, and by the time
the century turns we will see that once again Goddess is Alive and
Magick is Afoot!And you who think to seek for me -Know that your seeking
and yearning will avail you naughtUnless you know the Mystery:That if
that which you seek you find not within you,You shall never find it
without.For behold: I have been with you from the beginning,And I am
that which is attained at the end of desire.9

                              Footnotes:
1. Mack Reynolds, Of Godlike Power, 1966, pp. 146-1472.
2. Dion Fortune, "Charge of the Moon Goddess"
3. Doug Boyd, Rolling Thunder, 1974, p. 51
4. Frank Waters, "Lessons From the Indian Soul," Psychology Today, May
  1973
5. Arnold Toynbee, "The Religious Background of the Present Environmen
 tal Crisis," International Journal of Environmental Studies, 1972,
Vol. III
6. Algernon Charles Swinburne, "Hertha"
7. Tim Zell, "The Gods of Nature; The Nature of Gods," Gnostica #15,
  1973
8. Ramprasad Sen, Grace and Mercy in Her Wild Hair; 18th Century Bengal
9. Doreen Valiente, "Charge of the Star Goddess"
(This article was first written in 1978; revised and updated in 1990.)

2518

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               The Church of All Worlds, a Brief History

     It all began on April 7, 1962, when, after reading Stranger in a
Strange Land, Tim Zell and Lance Christie shared water and formed a
water-brotherhood called "Atl" at Westminster College at Fulton,
Missouri. During the mid-1960s the group was centered on the University
of Oklahoma campus at Norman under the name Atlan Foundation. A
periodical, The Atlan Torch (later The Atlan Annals), was published from
1962-1968. Following a move to St. Louis, Missouri, in 1968 the Church
of All Worlds was legally incorporated. In March of that year, the first
issue of Green Egg appeared and over the years made Tim Zell, its
editor, a major force in Neo-Paganism, a term which Zell coined. CAW was
the first Neo-Pagan/Earth Religion to obtain full federal recognition,
although it was initially refused recognition by the Missouri Department
of Revenue on the basis of its lack of primary concern about the
hereafter, God, the destiny of souls, heaven, hell, sin and its
punishment, and other supernatural matters. The ruling was overturned as
unconstitutional in 1971.     The Church of All Worlds took much
inspiration from the science fiction classic, Stranger in a Strange Land
by Robert Heinlein. In the novel, Valentine Michael Smith was a human
being born on Mars and raised by Martians. Upon being brought to Earth,
2519

he established the Church of All Worlds, built around "nests", a
combination of a congregations and an intentional communities. A basic
concept was "grokking", i.e., the ability to be fully empathic.
Heinlein's CAW emphasized non-possessive love and joyous expression of
sexuality as divine union. Their greeting was "Thou art God" or "Thou
art Goddess", a recognition of  immanent divinity in each person.     The basic theology of the CAW is a pantheism focused on immanent rather
than transcendent divinity, which is worshiped in female as well as a
male form.

     The most important thealogical statement came in revelatory
writings by Zell in 1970-73, on a theory which later came to be known as
the Gaia Thesis, a biological validation of the ancient intuition that
the planet is a single living organism, Mother Earth.       Pantheists
hold as divine the living spirit of Nature. Thus the CAW recognizes
Mother Earth, the Horned God, the Green Man and other spirits of
animistic totemism as the Divine Pantheon. Church of All Worlds was an
early forerunner of the Deep Ecology movement. Through its focus on
Mother Nature as Goddess and its recognition and ordination of women as
Priestesses, CAW can also rightly be held to be the first Eco-Feminist
Church. Its only creed states: "The Church of All Worlds is dedicated to
the celebration of life, the maximal actualization of human potential
and the realization of ultimate individual freedom and personal
responsibility in harmonious eco-psychic relationship with the total
Biosphere of Holy Mother Earth."

     In 1974, CAW reported nests in Missouri, California, Illinois,
Kansas, Wisconsin, Iowa, Wyoming, Minnesota, Pennsylvania, Tennessee,
New Jersey, New York, and Ohio. It was then publishing two periodicals,
Green Egg and The Pagan. Two years later Zell moved to Oregon with his
new wife, Morning Glory, an ordained Priestess, for a rural life of
writing, research and the practice of the religion he had developed.
They left the administration of the CAW and the publication of the Green
Egg in the hands of other Church leaders. After only a few more issues,
the magazine ceased publication. Subsequently many Church Nests
dissolved due to internal conflicts.

     By the mid-1980s CAW survived only in California, focused around
the sanctuary land bequeathed to the Church by its Bard, Gwydion
Pendderwen. On and around this rural retreat, a Pagan homesteading
community grew which included the Zells (Tim Zell had changed his first
name to Otter in 1979 following a vision quest) and other long-time
Church members who had moved to California, as well as many new people.
Two new clergy were ordained during that time, Orion Stormcrow (a Church
member since 1969) and Anodea Judith. (In 1991, Deborah Hamouris was
ordained, bringing the present number of active clergy to six.)  In the
late 1980s, following Otter and Morning Glory's emergence from eight
years of living in the wilderness, the Church of All Worlds began
reorganizing under the leadership of Anodea Judith. The membership
program was radically upgraded to include a Progressive Involvement
Program (PIP), intensive training courses and a new members newsletter,
The Scarlet Flame. Activities and membership increased dramatically
during this period as CAW emerged from its slumber.    The first issue
of Green Egg (The Next Generation!) appeared in May, 1988, the 20th
anniversary of its original publication. It has risen to a position of
prominence among Pagan periodicals. Diane Darling, who joined the Church
in the mid-'80s, is its editrix, Otter its publisher and designer. In
1991, with 52 pages and a four-color glossy cover, Green Egg won the
2520

Silver Award from the Wiccan/Pagan Press Alliance (WPPA) for "Most
Professionally Formatted Pagan Publication". In 1992 Green Egg won the
WPPA Gold Award for "Readers' Choice" as well as the Dragonfest Awards
for "Most Attractive Format" and "Best Graphics". Diane won the Pentacle
Award for "Favorite Pagan Editrix", and Otter for "Favorite Pagan
Writer".

     The non-fictional Church of All Worlds has grown far beyond
Heinlein's dream. There are nine concentric circles of member involve-
ment, named after the planets and grouped into three rings. Each
circle's activity includes study, writings, magical training, sen-
sitivity and encounter-group experience, as well as active participation
in the life of the Church. The First Ring, Circles 1, 2, and 3, is for
Seekers, those who are only participants. Second Ring, Circles 4 through
6, is made up of Scions, members who help run the church.  The clergy,
Council of the Third Ring, consists of legally ordained priests and
priestesses; longtime members who have worked through the other circles,
undergone personal and leadership development, religious training, and
completed the Church's ordination requirements.   There are two
governing bodies in addition to the Clergy: the Board of Directors,
which determines policy and business matters, and the Fun Committee,
which implements the activities and functions of the Church. The Fun
Committee is made up of a Board member, a clergy member, and one
representative from each of the church functions, such as Rites and
Festivals, Publications, Membership, Communications and each subsidiary.
There is an annual General Meeting to elect officers and make changes in
the Church's ever-evolving Bylaws. Worship involves attending weekly or
monthly Nest meetings usually held in the homes of Nest members.
Autonomous nests are composed of at least three members of 2nd Circle
meeting monthly or more often. The basic liturgical form is based on a
circle where a chalice of water is shared around as part of the ritual
part of the Nest meeting.     Longer events are celebrated at the Church
sanctuary, Annwfn, a 55-acres of land in northern California. Annwfn has
a two-story temple, cabins, garden, orchard and a small pond. It is
maintained by a small community of resident caretakers.  In addition to
the eight Celtic seasonal festivals, the Church holds handfastings
(marriages), vision quests, initiations, workshops, retreats, work
parties and meetings on the land.  As of 1993, the Church has ten
chartered nests in California, with others in Florida, Illinois,
Arizona, Maryland, Wisconsin, Minnesota and Australia (where CAW has
become the first legally-incorporated Pagan church in that country). A
number of proto-Nests are in the process of forming.  Current President
is priest Tom Williams (a member since 1968).  Otter is presently
engaged in the formation of the Universal Federation of Pagans (UFP), a
worldwide association with which he hopes to unify the global Pagan
community.  1992 was the 30th anniversary of the Church. A Grand
Convocation was held in August, with an attendance of nearly 300.
Membership at the end of 1993 was around 600.

     The Mission Statement of the Church of All Worlds is as follows:
The mission of the Church of All Worlds is to evolve a network of
information, mythology, and experience that provides a context and
stimulus for reawakening Gaea, and reuniting Her children through tribal
community dedicated to responsible stewardship and the general evolution
of consciousness.   Over the years, the Church of All Worlds has
chartered a number of subsidiary branches through which it practices and
teaches its religion:

2521

*    Forever Forests : Box 212, Redwood Valley, CA 95470.  Founded in
1977 by  Gwydion Pendderwen; the ecology branch.  Sponsors tree-planting
events and rituals.

*    Lifeways : 2140 Shattuck #2093, Berkeley, CA 94704.  Founded in
1983 by Anodea Judith; the teaching branch.  Offers workshops, classes,
healing rituals, recovery programs, wilderness excursions, and training
for the priesthood. Handles the Progressive Involvement Program.

*    Nemeton : Box 610, Laytonville, CA 95454.  Founded in 1972 by
Gwydion Pennderwen and Alison Harlow; the marketing branch.  Tapes and
CDs, songbooks, T-shirts, philosophical tracts and books.  Catalog
available.

*    Ecosophical Research Assn. (ERA) : Box 982, Ukiah, CA 95482.
Founded in 1977 by Morning Glory Zell; devoted to research and explora-
tion in the fields of history, mythology and natural sciences. Produced
the Living Unicorn, the New Guinea Mermaid expedition and a Peruvian
Pilgrimage.

*    Holy Order of Mother Earth (HOME) : Box 212, Redwood Valley, CA
95470  Founded in 1977 by the Zells and Alison Harlow; magical and
shamanic branch open only to trained initiates. Creates and conducts the
Church's rituals and ceremonies.*  Peaceful Order of the Earth Mother
(POEM) : Box 5227, Clearlake, CA 95422.  Founded in 1988 by Willowoak
Istarwood; dedicated to children and child nurturing.  Provides
enriching activities for children at gatherings, summer camps and a
quarterly magazine for Pagan youth, How About Magic? (HAM) :$7 per year.

*    Green Egg : Box 1542, Ukiah, CA 95482.  Award-winning quarterly
journal of the New Paganism and the Gaian Renaissance, founded in 1968
by Otter Zell.  Sample $6; subscription $15/yr US bulk mail; $21/yr
US/Canada 1st class/envelope; $27/yr trans-Atlantic; $30/yr trans-Pacif-
ic.

*    Annwfn : Box 48, Calpella, CA 95418.  CAW's 55-acre land sanctuary
and retreat in the Misty Mountains of Mendonesia.  Write for Visitor's
Policy.

*    CAW Membership and General Correspondence :
(Australian Headquaters) PO Box 408, Woden, ACT 2606.

                              References:
  Further information on the Church of All Worlds may be found in the
following books:

Adler, Margot, Drawing Down the Moon: Witches, Druids, Goddess-
Worshipers and other Pagans in America Today, Beacon Press, 1979;
revised and updated 1987. (essential!)

Ellwood, Robert, Religious and Spiritual Groups in Modern America, 1973.

Gottleib, Annie, Do You Believe in Magic? The Second Coming of the
Sixties Generation, Times Books, 1987

Guiley, Rosemary, Encyclopedia of Witches and Witchcraft, Facts on File,
1989; (extensive!)

2522

The Perennial Encyclopedia of Mystical and Psychic Experience, 1990.

Jade, To Know, Delphi Press, 1991.

Martello, Leo Louis, Witchcraft, the Old Religion, University Books,
1973.

Melton, J. Gordon, The Encyclopedia of American Religions, from the
Institute for the Study of American Religions, POB 90709, Santa Barbara,
CA 93190 1979 ( 3rd edition, 1988); The Essential New Age, 1990.

Wilson, Robert Anton, Coincidance, Falcon Press, 1988
................................................................................
2523

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             Neo-Paganism:  An Old Religion for a New Age
             by Otter G'ZellFounder, Church of All Worlds

               As founder and priest of a Neo-Pagan church, I have often been
asked to explain exactly what we mean by the term "Pagan".  We find
ourselves in the peculiar position of having a public image that was
created not by ourselves, but by our persecutors.  It is much as if the
Nazis had succeeded in eradicating Judaism to the extent that, genera-
tions later, the common opinion of what the Jewish faith was all about
was derived solely from the anti-Semitic propaganda of the Third Reich.

     In Europe alone, from tens of thousands to millions (the figures
are still in dispute) of Pagans were martyred by the Christian churches
during the Inquisition and Witch trials.  Those figures do not even
count the millions of other Pagan peoples in North and South America,
Africa, Polynesia, Melanesia and Asia who fell before the advancing
plague of Western Christendom.

   Today, the conception most people have of Paganism is the lurid one
drawn by the Christian church to justify its own reign of terror, and
bears about as much relation to reality as the similar propaganda
Christianity once fostered about Jews.  In the 13th century the Church
opened its long-drawn-out conflict with Paganism in Europe by declaring
Witchcraft to be a 'sect' and heretical.  It was not til the 14th
century that the two religions came to grips.

     All through the 16th and 17th centuries the battle raged.  The
Pagans fought a gallant, though losing, fight against a remorseless and
unscrupulous enemy; every inch of the field was disputed.  At first
victory occasionally inclined to the Pagans, but the Christian policy of
obtaining influence over the rulers and law-givers was irresistible.
Vae victis was also the policy of the Christians, and we see the priests
of the Papacy gloating over the thousands whom they had consigned to the
flames while the ministers of the Reformed Churches hounded on the
administrators of the law to condemn the 'devil worshipers'.

     What can have been the feelings with which those unhappy victims
regarded the vaunted God of Love, the Prince of Peace, whose votaries
condemned them to torture and death?  What wonder that they clung to
their old faith, and died in agony unspeakable rather than deny their
God.  (Margaret Murray, The God of the Witches, 1931, Oxford GB 332, pp.
21-22)

     'Pagan' does not mean "irreligious" or "barbarian".  It is the
correct anthropological term to describe indigenous folk religions,
being derived from the Latin paganus, "peasant," which derives in turn
from pagus, "village".  The Latin comes from the Greek pagos, "standing
stone," and paga, "sacred spring," representing, respectively, the male
and female generative powers.  Paganism is basically Nature worship.
'Pagan' is a proper noun or adjective denoting the name of a religion,
and as such, is properly always capitalized, as is 'Jewish' or 'Hin-
du'.

     Religions can be roughly divided into two distinct categories:  the
naturally evolving, indigenous "folk" religions of particular regions
and peoples (the Pagan religions), and on the other hand the "revealed"
religions:  those religions owing their existence to a "revelation"
taught by some great "prophet" and formulated in various creeds and
2524

dogmas.  The latter category, of course, includes most of the "Great
Religions of Mankind:"  Judeo-Christian-Islamic, Buddhist, Confucian,
etc.  Though articulated by a great teacher, Lao-tsu, Taoism is
essentially Pagan in philosophy and attitude, while Hinduism and Shinto
are Pagan in origin and essence even though they have become institu-
tionalized as State religions.

     Pagan religions are characterized by being "natural," both in
origin and mode of expression, as opposed to the artificiality of
constructed revealed religions.  Paganism emerges out of the processes
of Life and Nature, and continues to evolve as a living, growing,
organic entity.

     Revealed religions are like buildings:  an architect (prophet) get
an inspiration (revelation) and lays down his vision in blueprints
(prophecy; scriptures).  Then contractors, carpenters, masons, etc.
(disciples and followers) build the structure more or less according to
his specifications.  It is made of non-living materials, and does not
grow naturally; it is assembled.  When it is finished, it cannot grow
further, and begins to deteriorate, until it is eventually so outmoded
and rundown it is demolished to make way for new buildings.  A world of
revealed religions is like unto a city, with all the problems (hunger,
war, hatreds, crime, pollution, dis-ease) of a city, and for much the
same reason:  alienation from the life-flow.

     A Pagan religion, on the other hand, is like a tree:  it emerges
alive from the Earth, grows, changes (both cyclically through the
seasons, and continually in upward and outward growth), bears flowers
and fruit, and shares its life with other living beings.  It is not made
or designed according to any blueprint other than genetic.  And when,
after many thousands of years, perhaps, it should come to the end of its
time, it does not pass from the world entirely, for its own progeny
have, in the interval, begun to spring up all around, again from the
Earth, and again, similar yet each unique.  A world of Pagan religions
is like a forest.

     Paganism includes Animism, Pantheism, Shamanism and Totemism.
(Witchcraft is the survival or reconstruction of European Shamanism;
i.e., the magical arts of tribal peoples.)  Pagan are the native
religions of the American Indians, the Africans, the various Island
peoples, many peasants in the mountains of Asia, the Aborigines of
Australia, and, at one time, the Gauls, Teutons, Norse, Celts and
Faeries (as the invading Saxons called the pygmy neolithic race they
encountered in the British Isles). Long before they encountered
Christianity, the Faeries (known to archaeologists as Pretani, or Picts)
had been forced by the Saxons onto the inhospitable Heaths of Britain,
later to be called "Heathens" by the Church.  By 1500 CE, they had been
virtually exterminated, save for those who managed to intermarry or
exchange their infants for those of the invaders ("changelings").
Moreover, as it was later to do in the case of the Witches, who
inherited much of the Faery lore and religion, the Church began a
campaign to convince the world and future generations that these people
had never existed in the first place, but were merely imaginary! The old
Pagan religions were never "created".  They had no founding prophets and
no saviors.  They grew up with their people, and their origins are lost
in the mists at the dawn of humanity.  What little we can trace
indicates a descent from paleolithic and neolithic "fertility cults,"
hence the common symbols of the Earth Mother Goddess, the Green Man and
2525

the Horned God.the fecund embodiments of living Nature.  We find them
therefore unanimous in their veneration of Nature and their sensual
celebration of life, birth, sex and death as expressed in the seasonal
Festivals of the Sacred Year. All these Great Festivals of Paganism,
wherever they may be found, correspond in common with the Solstices,
Equinoxes, and other natural annual cycles of life (animal mating and
birth seasons, planting, harvest).

     Most of these remain with us today in more-or-less disguised form
as the so-called "Christian" holidays of Christmas (Yule), Easter
(Ostara), May Day (Beltane), Thanksgiving (Mabon or Harvest Home),
Halloween (Samhain) and even Groundhog's Day (Oimelc).  In addition to
these six, there are two others, Litha (Midsummer) and Lughnasadh,
comprising a total of eight Festivals (or Sabbats, as they are known,
sometimes under different names, in Witchcraft).  Thus it is obvious
that the rich heritage of Paganism forms a solid foundation for the
spontaneous emergence of a Neo-Pagan revival today.  In the midst of our
current spiritual and ecological crisis, it is highly appropriate that
natural religions are once again finding a place among the children of
Earth.

     Modern Neo-Paganism, however, is somewhat distinct from the Old
Religion, in that it is to a large measure a relatively new phenomenon.
Neo-Pagan religions are many and diverse.  They range from the sublimely
artistic Paradisal vision and reconstruction of old Pagan Mysteries of
Feraferia to the astrological divination and ancient Egyptian religion
of the Church of the Eternal Source, and from the Wiccan-oriented myth
and ritual of the Pagan Way to the transpersonal psychology, science-
fiction mythology and deep ecology of the Church of All Worlds.       All of the dozens of Neo-Pagan religions now in existence, and most of
the countless sects of Witchcraft, however, do hold certain values in
common, and it is these values which relate them to Paganism in the
older sense.

     One of the key values of Neo-Paganism is its insistence on personal
responsibility.  The Church of All Worlds expresses this in the phrase,
"Thou art God/dess," implying total personal freedom and individual
responsibility on the part of every one of us.  Paganism has  no concept
of "original sin," and hence has no need of saviors.  Neo-Pagans do not
expect Divine retribution for breaking social taboos.  Rather, concepts
of "sin" and "atonement" are restated in the framework of ecological
awareness and karma.  If our actions are discordant and in opposition to
the evolutionary flow of Life, we suffer the ecological consequences, in
much the same way, and for exactly the same reason, as diseased cells in
the body are attacked by the antibodies and other natural defenses.
Whatever energy we put out returns to us multiplied threefold.  Love
returns love; hate returns hate.  Robert Ingersoll observed:  "In Nature
there are neither rewards nor punishments; there are consequences".  The
total responsibility (and hence the total freedom) rests in our
hands.

     As in the Old Religion, Neo-Pagans conceptualize Divinity as
manifest in the processes of Nature.  Indeed, in a very literal sense,
Mother Nature, Mother Earth, is "Goddess," and She has been recognized
as such since time immemorial.  Thus ecology is seen as the supreme
religious study:    "Nature is Divinity made manifest...It is creativit-
y, continuity, balance, beauty and truth of life.           "Everything we
encounter in the Biosphere is a part of Nature, and ecology reveals the
2526

pattern of that is-ness, the natural relationships among all these
things and the Organic Unity of all of them as a Biospheric Whole.  Thus
ecology shows the pattern of man's proper and creative involvement with
Nature, that Nature which encompasses his own life and on proper
relation to which his survival and development depend:       Of all man's
secular studies, ecology comes closest to bringing him to the threshold
of religious relationship to his world.  Ecology not only confirms the
wonders of form and function that other secular studies have revealed,
but it brings these into organic union with each other as one dynamic,
living Whole; and it points out the conditions for the wellbeing of both
this overall Unity and the parts that comprise it.

     An intensive realization of these conditions, and of one's own
immediate role in their sustainment and development, brings one to the
threshold of religious awe.  To worship Nature, therefore, is to
venerate and commune with Divinity as the dynamically organic perfection
of the whole.  (Council of Themis, from Green Egg  #43)

     Neo-Paganism is a recent mutation of the Old Religion which had its
earliest emergence during the European Renaissance with the rediscovery
of the ancient Greek philosophers via Arabian texts brought by traveler-
s.  However, this was also the time of the Burnings, and the budding
Neo-Pagan emergence was suppressed until the late 1700's, when it found
expression in the Romantic Period of art, music and literature,
especially in Germany.

     This Romantic flowering of Neo-Paganism, especially the element
known as the Bavarian Illuminati (whose mottoes were "eternal flower
power" and "eternal serpent power"), greatly appealed to a visiting
American named Benjamin Franklin, and upon his return to the colonies,
it became a major spiritual force in the post-Revolutionary America of
the 1780s, where its influence continued to shape the new nation through
the presidencies of the Adams family.  It was Monroe and the War of 1812
that managed to suppress this movement for a time, but it re-emerged 60
years later in the form of the Transcendentalist Movement, exemplified
in the poetry and writings of Whitman, Thoreau and Emerson, and the
overnight mushrooming of the commune movement in the 1840's.  The Civil
War, Reconstruction, the conquest of the West and the Gold Rush drained
the Nature-oriented spiritual energy from the people of America for
another 60 years, but it blossomed again through the Art Nouveau
movement in the 1900's.  Then came the World Wars, the Depression,
McCarthyism...60 more years had to pass before the gathering impact of
Eastern religious philosophy, especially Zen, and Existentialism gave
birth to the "hip" "underground" counter-culture of the Beatniks, whose
experimentation with drugs, sexuality, music, poetry, communal living
and alternate lifestyles paved the way for the Hippie phenomenon of the
1960's (which spontaneously resurrected the old Illuminati motto of
"flower power").

     The seeds of Neo-Paganism which had again lain dormant for three
generations took root in such fertile soil, and emerged once more into
the light, to be joined in the '70s by the heirs of Wicca, the last
vestiges of the Old Religion of Europe. The New Religion is still very
much Paganism, for its inspiration and orientation today is based, as
was that of its predecessors, upon an understanding and relationship of
Humanity within the larger perspective of Life, Nature and the Universe.
Fred Adams of Feraferia coined the term "eco-psychic" to describe the
type of awareness that permeates the New Religion.
2527

     Revealed religions, especially of the monotheistic variety, tend to
see man as a special creation, exalted above all Nature, and the epitome
of God's handiwork.  Thus the Biblical injunction to Man to "have
dominion over all the Earth" is not seen by Judeo-Christians as
outrageously presumptuous; nor is God's destruction of all life on Earth
in the legend of the Deluge seen as insanely immoral ecocide.  Both God
and Man are considered to have a "divine right" to desecrate the Earth
at their pleasure.  This is in direct opposition to the view of
Paganism, which sees humanity's duty not to conquer Nature, but to live
in harmony and stewardship with Her.    Every revealed religion claims
to have its own direct pipeline to the Divinity, and its own essential
precepts from direct, unassailable revelation.  Neo-Pagans, on the other
hand, have outgrown egotistical and temperamental gods, and expect no
intervention from some Big Daddy in the Sky to solve the problems of our
times.  Instead, we look to Nature (through the clear glass of ecology)
for inspiration and direction, and to ourselves as the instrumentality
for all that needs to be done.

                          Thou art God/dess!
              Otter G'Zell, 1970 (revised Jan. 8, 1991)
................................................................................
2528

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     Neo-Pagan Witchcraft vs. Satanism:Confusions and Distinctions
                    by Otter and Morning Glory Zell

     It seems to be necessary to preface every discussion of Witchcraft
with an explanation that, no, Neo-Pagan Witches aren't Satanists.  The
Christian anti-God, Satan, has no place in Pagan pantheons, either
mythologically or theologically.  Plainly and simply, Satanism is the
dark side of Christianity, and Satan is nothing other than the collec-
tive Id of Christendom.

     Even today, Witchcraft is frequently misrepresented by being
confused with Satanism.  Often the word Witchcraft is used to represent
two wholly opposite phenomena: the survival of ancient Paganism in one
instance, and the inversion of Christianity in another.  Let us make it
clear:  a Satanist is a renegade Christian, who, in his rebellion
against the authority of the church, worships Satan rather than Christ.
Such people are at times called witches and warlocks in popular books
and movies but they have little to do with Pagan Witches.  Satanists,
for one thing, accept the Christian duality between good and evil;
Pagans do not.  Satanists may choose to worship evil rather than good:
but they have utterly bought the Christian world view".1

     The word Pagan derives from the Latin paganus, meaning "peasant" or
"country dweller".  It is correctly  applied to indigenous (native)
pantheistic folk religions and peoples.  The term "Neo-Paganism" is
applied to the current revival of ancient Pagan religious values,
including the sacredness of all Life and the worship of Nature.  Modern
Witchcraft has been a major component of the Neo-Pagan resurgence since
England repealed its anti-Witchcraft laws in 1951.The Goddess and the
God of Witchcraft   The many traditions of Neo-Pagan Witchcraft have few
universal theological precepts, but one of them is certainly the
veneration of the Moon Goddess, known most commonly by her Roman name,
Diana.  She is perceived as manifesting in triple form: as Maiden,
Mother and Crone.  These triple aspects are identified respectively with
the waxing, full, and waning moons.  Witches gather at esbats every full
moon, to sing and dance in Her moonlight, share cakes and wine, and work
magic to heal each other, their friends, and the Earth.  Many modern
Witches expand the concept of the Goddess considerably, and see Her also
as Mother Earth and Mother Nature.

     Most traditions of Neo-Pagan Witchcraft also honor the Consort of
the Goddess in the form of the Horned God, who is seen as Lord of
Animals as well as seasonal ruler of the Underworld.  The most familiar
version of the Horned God is the Greek Pan, goat-horned and goat-hooved,
playing His panpipes, guzzling wine from His freely-flowing wineskin,
and seducing nymphs in the woods.  He is regarded as lusty and jovial,
epitomizing masculine attributes of ideal father, brother or lover.  As
the Goddess of Witchcraft is closely identified with the Moon, so the
God is identified with the Sun.  In this way He may be seen mythologi-
cally as the lover both of the Moon and of the Earth.  Another of His
many epithets is "Lord of Light".  Every light casts its shadows, and
the Lord of Shadows is the other face of the Lord of Light.  Lord of the
Underworld is the title of the God in Winter when He goes underground
with the animals to hibernate.  Some traditions had Him alternate with
His brother as husband to the eternal Goddess.  Others, as in the Greek
Hades, had a year-round God of the Underworld, "The Devil."

     It is essential to clarify the historic relationship of Pan and the
2529

Devil, as Christianity has tended to confuse the two, giving rise to the
accusation that Pagans are Devil-worshipers because some Pagan gods have
horns.  Once and for all, the Christian Devil is not the God of the
Witches!  The genesis of the Devil comes from a merging of two concepts:
Satan and Lucifer.  The original meaning of the word satan is "adve-
rsary", and his inclusion in the Bible represents an attempt by later
apologists of the Old Testament to justify the more negative actions of
a benevolent God (such as the persecution of Job) by attributing the
actual dirty work to a testing spirit; the original "devil's advocate".
This entity was not considered evil until after the Persian conquest
introduced the Hebrews to the Zoroastrian dualism of Ahura-Mazda (the
good God) vs. Ahriman (the evil God). This later manifested in Chris-
tianity as Manichean dualism.  The Manichean equation was brutally
simple:  God=Good; Devil=Evil.  But it was not until the year 447 CE
that the Council of Toledo declared the legal existence of the Devil as
an actual entity, though he was still not thought of as necessarily
manifesting in human form.

     The Lucifer story is a mish-mashed retelling of the Canaanite myth
about the overthrow of Baal by Mot and the usurpation of Baal's throne
by Athar, the god of the morning star.  The original Hebrew name for
Lucifer was helel ben shahar  meaning "son of the day star" (the planet
Venus).  The name Lucifer ("light bearer"), a Romano-Etruscan title of
the Sun God, was erroneously used when the Bible was first translated
into Latin.2

     Various shadow gods or divine adversaries contributed to the
creation of the Devil, including the Canaanite Moloch or Mot, the
Egyptian Set or Suteck and the Roman Saturn.

   Judeo-Christian theologians placed all Pagan gods and goddesses in an
adversary position to Yahweh, the god of Israel, who, as a monotheistic
deity, cannot share a pantheon.  This is a profound cultural difference
from Pagan pantheons and polytheistic peoples who co-existed together,
whether or not in harmony.  Also since unbridled sexuality, especially
for females, was defined by Judeo-Christianity as evil, Pagan gods and
goddesses who were especially sexual or sensual garnered the new sect's
particular hatred.  Pan (who instills panic) and Dionysus were neither
evil nor adversary deities, but because of their riotous celebrations
the Devil acquired Pan's horns and hooves and Dionysus' ambiguously mad
and bibulous nature.  This final equation of the Pagan Horned God with
Satan was not established, however, until the year 1486, when the
Dominicans Kramer and Sprenger published the Malleus Malificarum, or
"Hammer of the Witches", wherein they gave the first physical descrip-
tion of the Devil as he is commonly depicted today, declaring that this
was the god worshiped by those they wanted to call "witches", thereby
justifying the centuries of terrible persecution inflicted upon those
who clung faithfully to their worship of the elder gods.
     Witchcraft and Shamanism Witches were the shamans, or medicine men
and women, of the tribal Celtic peoples of Europe, and they functioned
in  the same fashion as shamans of any other tribal culture, be it
American Indians, Africans, or Australian Aborigines.  In fact, and in
time-honored tradition, shamans are still commonly referred to as "Witch
Doctors".

     Shamans are specialists in herbal lore, and the Witches of Pagan
Europe were no exception.  Usually, but not exclusively, women, they
practiced herbal medicine, midwifery, augury, spellcasting, and
2530

counseling.  Often dwelling alone out in the woods, Witches lived close
to Nature, and attuned to Her cycles.  Their gardens grew not only food,
but also many kinds of herbs, including those valued for their medic-
inal, anesthetic and hallucinogenic properties.  In a period of time
when good Christian folk maintained only those domestic animals that
could be considered "livestock" (i.e., useful to humans), Witches
frequently kept wild animal pets:  foxes, ferrets, owls, ravens and of
course, the ubiquitous cats. Such became known, appropriately enough, as
familiars.  When Witches came to be persecuted, so did these familiar
animals, and the brutal capture, torture and burning of millions of cats
that accompanied the Witch burnings begat the horrible Black Plague that
devastated Europe in the 14th century, for the cats had kept the rat
populations under control, and it was rat fleas that were the carrier of
the bubonic plague bacillus."The Burning Times"

     It is sadly ironic that, though  the practitioners of Witchcraft
have historically suffered real abuse and persecution, the Witch has
somehow continued to be misrepresented as the villain.  Christianity did
not become the world's dominant religion by peaceful conversion, but by
the sword and stake.  As the legions of Caesar had forged the Roman
Empire over the dead bodies of countless tribal peoples of Europe, so
did its heir, the Holy Roman Empire, continue the tradition.  Declaring
them "heresies", agents of the Holy Inquisition hunted out and ruth-
lessly exterminated every religion, sect or tradition that would not
convert to "The One True Right And Only Way".  Witches, however, lived
outside of any organized religious structure and were largely ignored
until the 13th century, when the Church had finally gained enough power
to deal with grass-roots Paganism. "In the 13th century the Church
opened its long-drawn-out conflict with Paganism in Europe by declaring
"Witchcraft' to be a "sect' and heretical.  It was not til the 14th
century that the two religions came to grips. . . In 1324 the bishop of
Ossory tried Dame Alice Kyteler in his ecclesiastical court for the
crime of worshiping a deity other than the Christian God. . .

     "The 15th century marks the first great victories of the Church.
Beginning with the trials in Lorraine in 1408, the Church moved
triumphantly against Joan of Arc and her followers in 1431, against
Gilles de Rais and his coven in 1440, and against the Witches of Brescia
in 1457.  Towards the end of the century the Christian power was so
well-established that the Church felt the time had come for an organized
attack, and in 1484 Pope Innocent VIII published his Bull against
"Witches.'  All through the 16th and 17th centuries the battle raged.
The Pagans fought a gallant, though losing, fight against a remorseless
and unscrupulous enemy; every inch of the field was disputed, but the
Christian policy of obtaining influence over the rulers and law-givers
was irresistible.  Vae victis ["woe to the conquered"] was also the
policy of the Christians, and we see the priests of the Papacy gloating
over the thousands they had consigned to the flames while the ministers
of the Reformed Churches hounded on the administrators of the law to
condemn the "devil worshipers.'  What could have been the feelings with
which those unhappy victims regarded the vaunted God of Love, the Prince
of Peace, whose votaries condemned them to torture and death?  What
wonder that they clung to their old faith, and died in agony unspeakable
rather than deny their God".3 It should also be pointed out that the
court recorders at the Witch trials were specifically instructed that,
whatever gods or goddesses the accused actually claimed to worship, what
went into the record was "Satan" or "The Devil".  And what wonder if
some of those who had come to believe the Biblical history taught them
2531

by the missionaries, monks and priests of the conquering faith,
concluded that the story must have gotten it wrong somehow?  That if
there had indeed been a rebellion in heaven, it was clearly evident that
the winner had not been the God of love and peace, as his propagandists
claimed, but rather a God of cruelty and evil; of war and violence,
wrath and jealousy.  (This had, in fact, been an old Gnostic tradition.)

     The clear implication was that the defeated Lucifer must have been
the good guy, and surely many must have swarmed to his allegiance in
this belief. While true adherents of the Old Religions certainly knew
better, and continued their faith entirely distinct from Christianity,
there were surely, then as now, many ignorant people who were simply too
unsophisticated or too illiterate to question the Christian paradigm
once it became established.  And thus did Satanism as a belief and a
practice come into being, spawned by the Church, and forever to be
locked together with it in a fatal embrace of mutual antagonism.

     Whether or not the persecuted peasantry who came to side with Satan
against their oppressors thought of themselves as "Witches", the Church
and the authorities of the Holy Inquisition certainly identified them as
such:     "The heart and centre of the persecution of Witches was that
they were Satanists, that they had rejected the rightful God and given
their allegiance to his arch-opponent, and that in their "sabbaths' or
meetings they worshiped the ruler of evil, carnality and filth.  Some of
those accused as Witches do seem to have taken the Devil for their god,
worshiping him as an equal opponent of the Christian God, over whom he
would eventually triumph.  They looked to Satan for power and pleasure
in this world and for a happy future in the next, and they vilified
Christ as a traitor and a cheat, who had made promises which he did not
keep, and who had gone away to live in heaven while Satan remained with
his faithful on earth".4 "The Witches and sorcerers of early times were
a widely spread class who had retained the beliefs and traditions of
heathenism with all its license and romance and charm of the forbidden.
. . in their ranks every one who was oppressed or injured either by the
nobility or the church.  They were treated with indescribable cruelty,
in most cases worse than beasts of burden, for they were outraged in all
their feelings, not at intervals for punishment, but habitually by
custom, and they revenged themselves by secret orgies and fancied
devil-worship, and occult ties, and stupendous sins, or what they
fancied were such.  I can seriously conceive: what no writer seems to
have considered: that there must have been an immense satisfaction in
selling or giving one's self to the devil, or to any power which was at
war with their oppressors.  So they went by night, at the full moon, and
sacrificed to Diana, or "later on' to Satan, and they danced and
rebelled.  It is very well worth noting that we have all our accounts of
sorcerers and heretics from Catholic priests, who had every earthly
reason for misrepresenting them, and did so.  In the vast amount of
ancient Witchcraft still surviving in Italy, there is not much anti-
Christianity, but a great deal of early heathenism.  Diana, not Satan,
is still the real head of the Witches".5

     Since Witchcraft is still little understood by the general public,
whose images are shaped mostly by the popular media, Witches continue to
be easy targets for persecution.  It must be remembered that, in the
previous episodes of Witchcraft persecution hysteria, it was the Witches
who were the victims, not the Christians.  Witches, and those con-
veniently accused of being Witches, died by the millions during the
terrible centuries of the holocaust they remember as "The Burning
2532

Times".  They do not wish to repeat that experience today.6

                         Notes and References:

1.  Jong, Erica, Witches (New American Library, New York,1981) p. 52
2.  Zell, Morning Glory, "The Lord of Light", Green Egg, Vol. XXI, No.
    82; Aug. 1, 1988 (POB 1542, Ukiah, CA 95482) p. 12
3.  Murray, Margaret, The God of the Witches (Oxford Univ. Press, NY,
   1931)  pp. 21-22
4.  Cavendish, Richard, "Satanism", Encyclopedia of Man, Myth and
   Magic, Vol. 18 (Marshall Cavendish, NY, 1970) p. 2479
5.  Leland, Charles Godfrey, Legends of Florence, (David Nutt, London,
   1896)
6.  Guiley, Rosemary, Encyclopedia of Witches and Witchcraft (Facts on
    File, NY, 1989)
................................................................................
2533

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                WHERE THE HELL IS THE CHURCH OF ALL WORLDS

  WHERE WE'RE AT:
The Church of All Worlds offers a religious position uniquely suited to
the enlightened, inquiring modern mind. In harmony with the principles
and conclusions of science, receptive to the values and wisdom of the
ancients and the great religions of humanity, sensitive to the deep
psychological and spiritual needs of all people, the Church of All
Worlds aspires to be the kind of free, growing and unifying religion
that today's and tomorrow's world so urgently needs.

The Church of All Worlds is Neo-Pagan : a modern Earth Religion - an
orientation chosen because of its traditional associations with Life and
the processes of Nature, which we consider an appropriate religious
orientation for the emerging Aquarian Age. As Western civilisation has
been to a great degree the product of the past two thousand years of
Piscean Age Chrisianity, so do we envision a new whole-Earth culture of
transformative religious ecology to become the product of the next epoch
of Aquarian Age Neo-Paganism.  In common with many other Neo-Pagan
religions, CAW presents a life-affirming religious philosophy for the
joyous unification of eros, ethos and ecos; of cult, culture and
cultivation.

We consider the Church of All Worlds to be radically evolutionary in
concept, rather than revolutionary. We see the evolution of Life on
Earth as moving towards a point of actualisation whereby the entire
planet will come to share a single vast global consciousness. We see
humanity being instrumental in the course of that evolution. As humans
seem to be the only creatures on the planet capable of disrupting entire
ecosystems, it becomes our manifest responsibility through our unique
freedom of choice to prevent such systems from being disrupted. We are
not anti-technology or science, for we recognise that certain scientific
and technological advances, such as ecology, geology, astronomy,
psychology, archaeology, cybernetics, astrophysics, communications
and the technology of the bio-renaissance can be positively evolutionary
and in harmony with the accelerating advance of planetary consciousness.
What we oppose is the senseless use of industrial technology to wreak
havok with the planetary ecosystem, often in the name of the Biblical
injunction that Man is to have "dominion over the Earth." We percieve
our not as dominion, but as responsible stewardship.

Applying evolutionary concepts to each individual, we agree with Erich
Fromm that the purpose of life is "to become what we potentially are."
We identify strongly with the concepts of human self-actualisation
identified by Abraham Maslow and found in transpersonal psychology and
ethics. Rejecting utterly concepts of predestination and inherent sin,
we affirm the ultimate freedom and responsibility appropriate to
conscious entities, which we express in the phrase "Thou Art God/dess,"
derived from Robert Heinlein's novel, 'Stranger in a Strange Land.' This
implies that each one of us must define our own specific purpose. There
is no excuse; no shelter from the awesome responsibility of total
freedom.

Recognising that all Life on Earth comprises a single vast living
Entity, which has been intuitively conceptualised as a feminine from
time immemorial, we are in harmony with our Pagan ancestors who
worshipped The Goddess: Mother Earth, Mother Nature. Thus we also affirm
2534

mystically and mythically the pantheistic conceptualisation of immanent
divinity inherent in all living entities, as synergic living Nature, for
we define divinity as the highest level of aware consciousness acces-
sible to each living being, manifesting itself in the self-actualisation
of that being. Hence, "Thou Art God/dess" applies equally to a person,
a tree, a grasshopper or a planet.

As Neo-Pagans, we are concerned, not with life after death, but with
life after birth. We have no dogmas of immortality, considering that
whatever one believes about an afterlife, may very well be what one
gets. We view death as an evolutionary prerequisite for the emergence of
new life, and so we return the dead to the Earth, from which the
elements of their energy and matter will eventually be recycled and
reconstituted into the energy and matter of other life forms. Other than
our ecological responsibility of returning to the Earth that which we
have taken from Her, we are not concerned with dying, but with living.

We are deeply concerned with improving the quality of that life, to
which end we agree with population ecologists that its quantity (in
sheer numbers of people) must be drastically reduced. Thus we are
strongly supportive of the various measures of birth control advocated
by such agencies as Planned Parenthood, including full legalisation of
abortion. We greatly fear that if humanity does not choose to limit its
numbers by reducing births, Nature will do it for us by increasing
deaths.

  WHERE WE'RE GOING:

The word 'Religion' means "re-linking." The basic committment of the
Church of All Worlds is to the re-integration of people with themselves,
their fellow humans, and with the whole of living Nature. In company
with all other Pagan peoples, we create no artificial demarkations
between the sacred and the secular, for we recognise that religion must
ultimately be an entire way of life, not merely some ritual acts
performed once a week. We are committed to developing an organic,
vitalistic philosophy of life and its expression in an organic culture.

................................................................................
2535

To this end, then, the Church of All Worlds devotes itself to those who
need or want the help and understanding through the processes of
unlearning and learning. It is our aim to offer assistance through any
personal expansion programs found to be effective. Furthermore, we
intend to remain openminded and receptive to new ideas, interests and
goals, and learn to live responsibly and responsively with each other.

We advocate envolvement with every conceivable aspect of the emerging
Gaian culture, from religious service and mythology to family relations
and child rearing; from education to ecology; from psychic development
to space travel; from the sensual to the sexual; from intentional
communities to planetary government and world peace. "Nothing short of
everything will ever really do."  We are engaged in the eclectic
reconstruction of ancient Nature religions, combining archetypes of many
cultures with other mystic and spiritual disciplines. But we are not
just trying to re-create a Paradise Lost; we are actively working to
actualise a visionary future. With roots deep in the Earth and branches
reaching towards the stars, we evoke and create myths not only of a
Golden Age long past, but also of one yet to come...

Since we are concerned with the emergent evolution of a total new
culture and lifestyle, and since we perceive no distinction between the
sacred and the secular, we consider every activity to be essentially a
religious activity.  For us, taking our cans and bottles to the
recycling centre is as much a religious duty as prayer and meditation.
And so are composting our garbage, growing organicl vegetables,
practicing birth control, using bio-degradable products, boycotting
tuna, training and study, protecting animals and celebration of the
seasons. We recognise that the essence of a religion is in the living of
it.

  WHERE WE CAME FROM:

The Church of All Worlds traces its history back to 1962, when a "water
brotherhood" called "Atl" was formed by Tim Zell and Lance Christie at
Westminster College in Fulton, Missouri. During the mid 60's the group
was centered on the University of Oklahoma campus at Norman and operated
under the name "Atlan Foundation". A periodical "The Atlan Torch" (later
"The Atlan Annals") was published from 1962-1968. In 1968, following a
move to St. Louis, the Church of All Worlds was incorporated, becoming
the first of the Neo-Pagan/Earth Religions to obtain full federal
recognition. In March of that year, the Green Egg appeared. From its
inauspicious beginnings as a one page ditto sheet, it grew over 80
issues into a 60 page journal, evolving into the most significant
periodical in the Pagan movement during the 1970's. After a 10 year
hiatus while the original staff moved to northern California to
experience a life of homesteading in the mountain wilderness, the Green
Egg resumed publication in 1988 with its 81st edition.

The Church of All Worlds took much inspiration from the 1961 science
fiction classic, 'Stranger in a Strange Land' by Robert Heinlein. In the
novel, the stranger, Michael Valentine Smith, was an earthman born on
Mars and raised by Martians. Among his other adventures upon being
brought to earth was the formation of the "Church of All Worlds". The
"Church" was built around "Nests," a combination of congregation and
expanded family. A basic concept was "grokking" i.e. the ability to be
fully empathic. It also emphasised the experience of co-equal love
2536

between sexes. The common greeting was "thou Art God;" as recognition of
the immanent divinity in each person.

The basic theology of the real-life Church of All Worlds is a form of
pantheism which focusses on immanent rather than transcendant divinity.
The most important theological statement came in the form of revelatory
writings by Tim (now Otter) Zell in 1970-1973, on the theory which later
became known as the "Gaia Thesis". This concept is a biological
validation of an ancient intuition: that the planet is a single living
organism; Mother Earth (Gaia).  Pantheists hold as divine the living
spirit of Nature. Thus to CAW recognises Gaia, Pan and other nature
spirits as the Divine Pantheon. In this manner, the Church of All Worlds
became a forerunner of the Deep Ecology movement.

Though the Church maintains an egalitarian rather than matriarchal
social structure, nevertheless, through its focus on Mother Nature as
Goddess, its recognition and ordination of women to the priesthood, and
the important central policy making positions held by women in the
Church, CAW can rightly be held to be the first Eco-Feminist Church. We
are not a secret or members only organisation, and we welcome partici-
pation by all who are sincerely interested in our path regardless of
race, sex, national or cultural origins or sexual preference. We support
unity through diversity. Our only creed states: "The Church of All
Worlds is dedicated to the celebration of life, the maximum actualisa-
tion of human potential and the realisation of ultimate individual
freedom and personal responsibility in harmonious eco-psychic relation-
ship with the total Biosphere of Holy Mother Earth"

Worship in the Church involves weekly or monthly meeting which are held
usually in the homes of nest members on a rotational basis. The basic
liturgical form is a Circle where members take turns in sharing their
creativity. A chalice of water is always shared around the Circle either
as the opening or closing of the ceremony. Other events are celebrated
at the Church retreat sanctuary, a 55 acre parcel of land called
"Annwfn" in Northern California. It is maintained by a small residential
community of caretakers.  In addition to various campfire and ritual
areas, the land has several hand-built buildings including a two-storey
temple, plus a garden, an orchard and a small pond. It has limited solar
electricity, propane hot water and a radio telephone, but no TV. In
addition to the eight Celtic seasonal festivals, we hold handfastings,
vision quests, rites of passage, workshops, retreats, work parties,
summer camps and staff meetings on the land.

As in "Stranger in a Strange Land", congregations of the Church of All
Workds are called nests, and quite a few are currently in existance
around the world.  See the latest issue of Green Egg for listings to
find the nest nearest you.

Over the years, the Church has founded a number of subsidiary branch
orders through which we practice and teach our religion. These include:

 NEMETON - Founded in 1972 by Gwydion Pendderwen and Alison Harlow, this
               is the publishing arm. Tapes, records, songbooks, T-shirts,
               figurines, jewelery and philosophical tracts. Catalog $US 1.

 FOREVER FORESTS - Founded in 1977 by Gwydion Pendderwen, this is the
               Churches ecology branch. Sponsors tree planting rituals and
               environmental actions. Has stewardship of Annwfn, the Church

               land.

 ECOSOPHICAL RESEARCH ASSN - Founded in 1977 by Morning Glory Zell, the
               ERA is devoted to research and exploration in the fields of
               history, mythology, and natural sciences.

 LIFEWAYS - Founded in 1983 by Anodea Judith, this is the teaching
               order.  Offers workshops, classes, healing rituals and
               training for the priesthood.

 PEACEFUL ORDER OF MOTHER EARTH - Founded 1n 1988 by Willowoak, POEM is
           dedicated to children and child nurturing. Provides enriching
           activities for children at gatherings, summer camps,and a  quarterly childrens magazine, 'How About Magic?'

FOR MORE INFORMATION:

   Director of Australian Operations,
   PO Box 408,
   Woden, ACT, 2606,
   AUSTRALIA.

   FAX (06) 299 4100
   PHONE (06) 299 2432

2537

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                             What is Myth?
This article appeared in Web of Wyrd #10, and is by Anna from Canberra.

Mythology can be approached from various perspectives, such as anthropo-
logical, sociological, folk-lorist, psychological and metaphysical. Our
understanding of what myth is depends on the perspective we use. The
folk-lorist is interested in the variety of myths and their spread with
migrations of peoples.  The anthropologists study myth as part of a
peoples' culture. The sociologist is interested in how it helps society
to function. The psychologist studies its effects on peoples' perspec-
tives, and how it helps them cope with the world in which they live. The
occultist and mystic regard it as a tool to help them achieve their
aims, whether that be union with the divine, or a greater understanding
of themselves and the divine within.  Myth occurs in the history of
most, if not all, human traditions and communities, and is a basic
constituent of human culture. It occurs both with and without associated
rites (though not all rites have myths associated with them). This paper
discusses the purpose of myth, and how we may use myth more effectively
in the magical context.

Some definitions of myth:
     "Myth is the secret opening through which the
inexhaustible energy of the cosmos pour through into human
cultural manifestation."
          (Campbell: The Masks of God - Primitive Mythology)
     "Myth is a psychic phenomenon that reveals the nature of
the soul."
          Jung: The Archetypes and the Collective Unconscious)
     "Myths are accounts about  how the world came to be the
2538

way it is, about a super-ordinary realm of events before (or
behind) the natural world."
          (Keesing: Cultural Anthropology - a Contemporary
Perspective)
     "A myth is a statement about society and man's place in
it and the surrounding universe."
          (Middleton: Myth and Cosmos)
     "Myth is a collective term used for one kind of symbolic
communication and specifically indicates one basic form of
religious symbolism, as distinguished from symbolic behaviour
(cult, ritual) and symbolic places or objects (such as temples
and icons). Myths are specific accounts concerning gods or
superhuman beings and extraordinary events or circumstances at
a time that is altogether different from that of ordinary
human experience."
          (Encyclopaedia Britannica)
From these definitions it can be seen that myth has two functions,
esoteric and exoteric. The exoteric function is to:      "...bind the
individual to his family's system of historically-conditioned senti-
ments, as a functioning member of a sociological organism." (Campbell:
ibid)

In this role myth is exploratory and narrative. An example is the North
American tale: Old man saw a circle of cottontail rabbits singing and
making medicine; they would lie in the ashes of a hot fire and sing
while one of their number covered them up; it was lots of fun. Old Man
asked to be shown how to do this, and was covered in the coals and ashes
and was not burnt. Then he wanted to be the one to cover up the others,
and all the rabbits jumped into the fire. Only one got out, who was
about to have babies; Old Man let her go so that there would continue to
be rabbits. She went off with a dark place on her back where she got
singed, which all rabbits since have had. The others he roasted and laid
on red willow brush to cool. The grease soaked into the branches and
even today, if you hold red willow over a fire, you will see the grease
on the bark.  This myth is explanatory; it explains two observed
features of the natural world.

Another myth explains not the natural world, but the use man puts it to.
This is an Ojibway myth explaining the origin of maize and man's use of
it. To summarise this myth: a young man went to the forest to fast for
seven days and search for his spirit guide or guardian. During this
period he was visited by a richly-dressed handsome young man, sent by
the Great Spirit, whom he had to wrestle, despite his weakness from his
fast.  Before the last time the visitor told him he would prevail this
time, and gave him instructions: how to prepare the ground, how to bury
his body, how to care for the ground after, and how to harvest the maize
that would grow. This he did, so his people now have maize. This myth
not only explains the origin of maize, but also gives instructions for
planting, care and harvesting, thus ensuring that all the tribe know how
to grow it, as well as learn where it came from.  Other myths are
justifying and validating, answering questions about the nature and
foundation of ritual and cultic customs.

An example is the Blackfoot myth about the origin of the Buffalo Dance.
The Blackfeet hunt buffalo by chasing them over a cliff, but at one time
they could not induce the animals to the fall, and the people were
starving. A young woman, seeing a herd of buffalo near the edge of the
fall said, "if you will only jump into the canal, I shall marry one of
2539

you." The buffalo did so, and a big bull came and carried her off. Her
father came looking for her, but was trampled to pieces by the buffalo.
The woman got a piece of his backbone and sang over it until his body
was restored and he was alive again. The buffalo allowed the woman and
her father to go, on condition that they learn the dance and song of the
buffalo, and not forget them. For these would be the magical means by
which the buffalo killed by the people for their food should be restored
to life, just as the man killed by the buffalo was restored.  This myth
tells the people why they do the dance, and the consequences if they
don't. It is also a piece of sympathetic magic designed to increase the
fertility of the buffalo herds when the dance is performed. As such it
gives them a sense of control over some of the important factors of
their environment and indicates appropriate action if the buffalo do
decline.

Myths also have a descriptive function, explaining facts beyond normal
reason and observation. Creation myths are an example. The Norse
creation myth describes Niffleheim forming out of the Abyss, with ice to
the north and fire to the south.

From the melting ice where these two realms met formed a giant, Ymir,
and a cow, Audmulla, who became the wet-nurse of the gods. From Ymir
came the frost giants, and Audmulla's licking of the ice freed the
progenitors of the gods, Odin, Vile and Ve. And so the myth goes on,
describing the creation of the world, the gods and mankind. This myth
does not describe or explain the world as it is, but how it came about
in the first place. It is an explanation of something that man couldn't
see or comprehend, that is beyond his knowledge and experience.

One purpose of myth is to help tie a community together. When
myth is expressed in ritual, it builds the community, or
specific segments of it, together. An example is the
Aborigines' use of myth in boys' initiation rites. Myths are
revealed to the boys as part of their initiation to manhood;
since the women and children do not know these mysteries, they
serve to bind the men together, and important factor for a
group that needs to hunt together.

Myth gives a community a common framework, a common view of
the world. The whole community has the same understanding of
why the world is the way that it is. It also tells them how to
behave in certain circumstances and why they should do so; why
their society is structured the way that it is, and what will
happen if they break cultural taboos.

An example in our cultural context is the myth of David and
Goliath. This myth tells us how to behave in a situation where
we are faced with overwhelming odds. It teaches us courage
rather than running away, and suggests an approach that can be
used to cope with the situation.

Myth provides the moral values of the culture. Many of our
moral values, for example, come from the Christian myths. The
story of David and Goliath is one reason why we revere
courage. Murder and theft are regarded as wrong, evil, as the
myth of Moses teaches us. The myth of Noah and the Ark tells
us of the consequences of evil and righteousness. To summarise
then, myth provides a guide for the individual throughout his
2540

life; one that aids him to live in health, strength, and
harmony in the particular society in which he was born.

Myth also has an esoteric function, which is almost the opposite of the
exoteric function. Myth transforms the individual, detatching him from
his local historical and cultural condition, and leading him to some
kind of ineffable experience. It provides a bridge between an in-
dividual's local consciousness and universal consciousness. Myth and
rites constitute a mesocosm, a mediating middle cosmos through which
the microcosm of the individual is brought into relation with the
macrocosm of the all, the universe. Myth, "... fosters the centering and
unfolding of the universe in integrity with himself (microcosm), his
culture (mesocosm), the universe (macrocosm) and finally with the
ultimate creative mystery that is both beyond and within himself and all
things." (Houston: The Search for the Beloved)

Myth bridges the gap between ourselves and godhead, providing a path
that we may use to become aware of the cosmos, the godhead. In this
context, R J Stewart describes creation myths not as explorations but
as, "... resonant re-creations that echo the original creation... an
organic timeless flow of images and narrative within which such
questions [of the nature of the world] were by-passed altogether, for
the 'answers' of such mythology come from deep levels of
consciousness, in which universal patterns or intimations are
apprehended." (Stewart: The Elements of Creation Myth)

When we imagine a creation myth, irrespective of our belief or
disbelief in the myth, we re-create or re-balance ourselves.  Another
function of myth is to act as a filter. The full, unadulterated
experience of the universal consciousness is more than our minds are
capable of holding, and there are those who went too far and fell into
psychosis and other imbalances as a result. Myth provides a way of
experiencing universal consciousness or godhead without it overwhelming
us to the point where we cannot return to ourselves.

There is an alternative way of looking at the esoteric levels of myth.
C G Jung considers mythological processes to be, "symbolic expressions
of the inner unconscious drama of the psyche which becomes accessible to
man's consciousness by way of projection." (Jung: ibid.) He views the
unconscious as having two levels; personal and collective. The personal
unconscious contains experiences that have been forgotten, whereas the
collective unconscious has contents and modes of behaviour that have
never been through consciousness, and are more or less the same
everywhere and in everyone. The contents of the collective unconscious
are called archetypes.They are expressed in myth and fairy-tale in a
specific form, but can also be experienced by the individual in a more
naive and less understandable form as dreams and visions.

An archetype is a memory deposit, derived from endless repetition of a
typical situation in life. It is the psychic expression of an anatomi-
cally physiologically determined natural tendency. Archetypes are
normally referred to as figures; the wise old man, the mother, the
trickster. However, they also include experiences, of which an example
is the birth experience. Everyone goes through this experience, so it
has made a strong imprint on the collective unconscious. As a result,
rebirth experiences are a very powerful mythic image, and form the core
of initiation rites and the process of becoming a shaman.

2541

For example, as part of his initiation into manhood, and Arandan boy,
after the trauma of circumcision (which mirrors the birth trauma),
stands in the smoke of a fire, a repetition of the smoking he underwent
as soon as he was born. Similarly, many shamans, ind escribing the
experience that made them a shaman, report being swallowed or eaten by
an animal or spirit person, then being reborn. Taking on a new name at
initiation is an outward symbol of the rebirth that has occurred.

Archetypes have given rise to the eternal images in myth and religion.
These are meant to attract, convince, fascinate, overpower. They give
man an experience of the divine, while at the same time protecting him
from being completely overwhelmed. In this sense, archetypes and mythic
images are the same; they are both the gateway for this experience of
the divine. They are an image or a reflection of a god or goddess,
but are not the divine itself.

In the Greek creation myth Gaea is the archetype of the earth mother,
the image of that aspect of godhead; the image that allows us to reach
out and touch that aspect of godhead.

However the mythic image of Gaea, the archetype image from the myth, is
not actually godhead itself. Both are filters, not the actuality.
Jung sees archetypes as having psychological as well as metaphysical
significance. In our daily lives our attention is focused outwards to
deal with the world, and we lose contact with our inner world, powers in
our psyche such as creativity. Myth is a means to bring us back in touch
with these inward forces. When archetypes are activated in our lives we
have two choices: either let the archetype have its way irrespective of
other factors, or block it, producing a conflict that leads to neurosis.

Jung sees the symbols of modern psychology analogous to those of myth,
and considers that we have replaced myth by psychology. We have done so
as a result of a growing impoverishment of symbols; as our culture has
become more scientific and rational, we have analysed our cultural
mythic symbols until they have appeared to die, leaving us with a
culture that seems superficial to many.

Some individuals have coped with this by turning to the myths of other
cultures, leading to the popularity of eastern philosophy in western
culture. Others haven't coped at all, hence the increased violence,
crime, despair, suicide, and so on, of our culture. Some are developing
new modern myths, imspired by visions such as the blue-green jewel of
the earth seen from space.

Because myth is a means of regeneration for both the individual and the
group, this turning to old myths, to myths of other cultures and to new
myths coming out of our culture is seen by people such as Campbell as
the beginning of a new age, a rebirth of mankind. Whether this is so
remains to be seen.

What does this teach us about the use of myth in magic? What we often do
in Wicca is to take an old myth and apply it or adapt it in some way for
our use in ritual. Understanding the distinction between the two levels
of myth, exoteric and esoteric, aids in this adaptation. To modify a
myth for use in ritual, those aspects of the myth relating only to the
exoteric, ie the explanatory and justifying aspects, can be excluded
with impunity. However, those aspects relating to the esoteric function
(some, of course, may relate to both) cannot be excluded or modified
2542

without changing or destroying the myth's ability to take us beyond
ourselves and towards the universal consciousness.

Another aspect to consider is how this journey to universal conscious-
ness is achieved. To experience myth fully requires the willing
suspension of disbelief. Logic is set aside, imagination comes into
play, and the masks used change from the symbolic to the actuality.
Enactment of the myth becomes, not people masked and dressed up, but
reality itself. Children do this easily; to a child playing, a piece of
wood is a person or a horse, to the extent that the child can become
terrified of a piece of wood that at the beginning of the game he or she
pretended was a monster. To the adult westerner with his developed
rational mind this is more difficult, and much of western occult
training is aimed at attaining this child-like state of experiencing the
world and myth again.

Meditation stills the active mind. Visualisation and imagination create
the symbols, the game, the mythic images. Ritual gives the images life,
enacting the myth so that it might impact upon the individual. Con-
centration maintains the images long enough that the desired effect is
attained. The result: contact with, and experience of, universal
consciousness.

Finally, the fate of our cultural myths warns us of a danger that lies
in wait with the myths we use. The mind is a powerful tool that is very
useful in magic; eg, it can prevent us from falling into the trap of
self-delusion. However, abuse of the mind in relation to myths can be
destructive. Myths are experiential. If we analyse and explain away the
myths we use in the same way our culture has recently done with its own
myths, we run the risk of devaluing them to the extent that they no
longer have an impact on us and can no longer be used effectively to
touch godhead.

                              References
Campbell J:    "The Masks of God: Primitive Mythology"
                              (Penguin Books, New York, 1969)
          "Myths to Live By" (Bantam Books, New York, 1972)

Encycopaedia Britannica, vol 12, macropaedia, 15th edition,1978

Houston J:     "The Search for the Beloved. Journeys in Mythology and
                              Sacred Psychology" (Jeremy P Tarcher Inc., Los
                              Angeles, 1987)

Jung C G: "The Archetypes and the Collective Unconscious" (Bollingen
               Series XX, Princeton University Press, New York,1969)

Keesing RM:    "Cultural Anthropology: a Contemporary Perspective"(Halt,
                              Rinehart and Winston, New York, 1976)

Middleton J:   "Myth and Cosmos: Readings in Mythology and Symbolism"
                              (University of Texas Press, London, 1967)

Stewart RJ:    "The Elements of Creation Myth" (Element Books Ltd, Longmead, 1989)
               "Magical Tales: the Story-telling Tradition" (Aquarian
                              Press, London, 1990)
................................................................................
2543

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                Generic Pagan Funeral for a Elder Woman
                             By: She-Wolf

(as written, to be conducted by a group of Priestess, Priest, chief
mourner and possibly other coven members as attendants, i.e. ushers.)

The room (perhaps of a funeral home) is decorated with evergreen boughs
and roses.  This supposes there is a casket, but may be adapted if there
is a picture only of the deceased.

Before anyone comes into the room, the priest and priestess may cast a
circle, summon the quarters and invoke the Lady and Lord.

As the mourners enter, they will be greeted at the door (and portal to
the circle) by the Priest and Priestess.  When all are seated, the
priestess begins.

PRIESTESS: (adapted from the "Decent of the Goddess," in the Farrars'
Witches Bible Complete )

There are three great events in the life of a person: love, death and
resurrection to a new life.  Of these love is the most important.  For
by love and in fulfillment of it, we may again be joined with our
families and friends, remembering and loving them again.  Death cannot
take away love or our loved ones.

Without love there is no birth, without birth no death, without death no
rebirth.  This is the miracle of love.

PRIEST:

-------(name of Chief mourner, here a son), loving son, all here feel
your sorrow and with you honor --------(name of deceased).

Nearest relative or chief mourner tells about the persons life and
accomplishments.  Others may speak also.  When this is finished, the
priest continues.

PRIEST:(adapted from memorial service of "Magical rites from the Crystal
Well")

For a while we have lost one who is dear to us, but it is only for a
time and we should not be sorrowful.  There is a reason to be here and
a reason to go when we have fulfilled the tasks of a life's work.  Dying
is only a way of forgetting, of resting, of returning to the eternal
source to be renewed and made strong.

PRIESTESS:(adapted from the rite of the Three-Fold-Goddess in the
Witches Bible)

Behold a woman who has been three women.  First a girl full of dreams
and hope. Then a mother who brought forth life and gave love.  Finally
an elder, rich in knowledge and experience.  Her journey is ended and a
new one begun. Let us bid her farewell and entreat all her loved ones
who have gone before her to greet and guide her on her way.

The priest may then instruct the mourners to bid a personal farewell if
they desire, then proceed to the foyer or otherwise outside the room.

This is the traditional time to play the departed loved one's favorite
song or hymn.  Again, some attendant should be at the portal to see all
out of the circle. The priest, priestess and perhaps the chief mourner
may then thank the Gods, release the quarters and open the circle.

Some refreshment in the outer area might be available to help the people
ground a bit.  The pall bearers may then return and carry the casket to
the conveyance.

At the grave side, salt or ashes, water and wine, and aromatic oil may
have been poured to bless the site.

"We wish you all love and happiness.  Do not forget us.  We will not
forget you.  We find our peace and hope in the sure and certain
knowledge that we shall meet again and at that time we will celebrate in
perfect love."

After the casket is lowered, the chief mourner throws earth upon the
grave.

This is again a traditional time for all to eat together.  This helps in
grounding.

2544

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                       Ghosts of Christmas Past
                             by Eric Maple

Every December 25th the normally phlegmatic British let down their hair
and plunge into an orgy of fun which one would normally associate  with
the  people  of more exuberant nations.

    Complete strangers wish one another a Happy Christmas as a parting
greeting and the public houses are filled with revellers strenuously
keeping up the spirit of the season of goodwill.

    Few of these light-hearted souls will be aware that the celebration
of Christmas had its origins in the pagan worship of the Sun or, for
that matter, that the funny hats, the evergreens and the festive board
have nothing whatsoever to do with Jesus Christ, the Prince of Peace,
but rather with the older gods worshipped by our ancestors in the
twilight world of pre-Christmas Europe.

    It is strange to consider that the presence of pork on the Christmas
table and the custom of carrying in the boar's head was once associated
with the sacrifice of a sacred Boar to the Sun god. At the festival of
Frey, the dispenser of  rain  and  sunshine  in  the mythology of
Northern Europe, a boar was a good luck offering for the New Year and
its head, with an apple in its mouth, was borne into the banqueting-hall
amid singing and the sound of welcoming  trumpets.  Later in history,
the boar's head gave way to the goose and the turkey. But where this
custom survives, it should be seen as one of the many curious ghosts of
Christmas past.

    Consider the evergreens and their modern counterparts: the paper-
-chains which festoon the house  at  Christmastide.  The evergreen was
once the symbol of immortality, declared sacred to the Teutonic nations,
and given pride of place in celebrations associated with the Winter Sol-
stice from which our modern Christmas is descended.

    As a symbol, the evergreen means constancy and eternity, and even in
the Orient we find that it expresses a similar idea, for the Japanese
believe the evergreen needle brings longevity and prosperity. The holly,
especially, brings happiness and friendship, but if kept in the house
after New Year's Day misfortune is ordained.   Generally speaking,
however, all evergreens must be taken down by Twelfth Night-- then all
will be well.

    When we look around the room that has been decked with the regalia
of the Christmas party our eyes inevitably settle on one of the focal
points, the mistletoe.  In pagan times, it was customary to celebrate
the death of the old year and the birth of the new by kissing under the
mistletoe's berries.  Old enemies were then expected to forget their
quarrels and take a ceremonial kiss, promising to live in amity from
that time forth.

    It is not generally known that the mistletoe became a powerful
life symbol because it grew' berries in winter when other plant life
seemed dead. Once known as All Heal,  it was employed as an ingredient
in many folk medicines.  It was the golden bough of the ancient Druids
and, because of its  association  with  sacrificial ceremonies, was
outlawed by the Church as an emblem of paganism.

2550

    Oddly enough, the sole exception was York Minster where a sprig  of
mistletoe was  placed on the altar each Christmas. A general pardon for
crimes remained in force throughout that city for as long as it remained
there.

    The  central  symbol  of  the Christmas scene, the evergreen
Christmas tree, had its origins in Germany where St Boniface cut
down a sacred oak which was worshipped by the pagans and, to placate
them, offered a fir tree in  its  place.  However, later research
indicates that traces of a similar custom existed in other lands,
notably Greece and Rome, where trees were decorated at the time of year
later dedicated to Christmas. There is also reason for believing that
the same or a similar custom  was  known  in ancient Egypt.

    The mystical heritage of Christmas is very strongly represented in
one of the principal characters in the celebrations, Santa Claus, the
embodiment of the spirit of goodwill. The name Santa Claus is in fact a
corruption of the fifth century St Nicholas, the Bishop of Myra, who was
honoured with special ceremonies by the Greeks and Romans on December
6th, later changed to December 25th.

    This distinctly un- ghostlike genus of happiness was a 'reincar-
nation' of Odin, God of the Scandinavians who, on the conversion of
Northern Europe to Christianity, was transformed first into St Nicholas
and later into the modern Father Christmas.

    Christmas has no equal as a religious feast; it is the most
important as well as the most enjoyable festival of the entire year. Yet
even the good things spread out on the table have their religious
aspects, particularly the mince-pies which were originally fashioned in
the shape of small cribs in honour of the Christ Child.

    Among the superstitions associated with mince-pies is one which
demands that the Christmas reveller makes a pilgrimage among his
neighbours   and   friends demanding the gift of a mince-pie wherever he
calls. For each one eaten, so goes the tradition, the visitor may expect
a month's good health for the ensuing year.

    Originally, mince-pies contained a far more potent filling than
mere mincemeat. They were stuffed with flesh of game hashed together
with pickled mushrooms.  One should always make a wish when taking the
first bite of the first mince-pie of the season.

    The Christmas pudding qualifies as a magical ritual in its own
own right, for it is surrounded by the  most  curious  ceremonies.
Prior to the 18th century the pudding was known as Plum Porage and was
a concoction of plums, spices, wines, meat broth and breadcrumbs. It was
eaten in a semi-liquid state and only later in its history were the
plums replaced by raisins.

    To preserve good luck, the pudding should be stirred deasil or
clockwise: a ceremony known to most psychic cooks. Lucky charms and
silver coins have to be incorporated in the mix to bring good fortune to
the eater, usually a silver coin, a silver thimble and a ring, with the
following meanings:  the silver coin brings good luck; the ring promises
a happy marriage to the girl who finds it; while the thimble hints that
she is likely to remain a spinster.

2551

    The most interesting feature of Christmas pudding lore is the custom
of setting fire to the brandy, so that the pudding can be brought to the
table all aflame. This is a curious reminder that in ancient times
special fires were lit  at the midwinter  feast  to honour the Sun god.

    One ghost which  has  been finally exorcised from the Christmas
scene is the Dumb Cake which in times past was prepared by single girls
for consumption on Christmas Eve. Its ingredients were salt, wheatmeal
and barley, and it had to be baked in complete silence.  It was
carefully placed in the oven and the front door opened  precisely  at
midnight.  The spectre of the girl's future husband was expected to
enter the house at that time and march into the kitchen to turn the
cake.  In some areas the cook would prick her initials on the cake and
in due course her future husband would  materialise  to  add  his
initials to hers. Alas, this custom seems to have vanished for ever.

    The modern Christmas cake is still with us. It is supposed to have
originated with a cake presented by the people of ancient Rome to their
senators. A custom among Scots demanded that the cook should rise in the
early hours of Christmas Day and bake sowen  (oatmeal)  cakes.  These
were distributed to the family at Hogmanay. If a cake happened to
break, bad luck followed, but if it remained unbroken the eater
could look forward to a Happy New Year.

    Although there is no clear-cut tradition that Christmas Day was ever
associated with the giving of presents prior to modern times, it is
known that a similar custom was observed by the Romans on New Year's
Day. The Roman gift would have been a goodwill symbol only, consisting
of branches of evergreen, but in time the presents became more lavish.

    Many of the enjoyable rituals which involve our lives at Christmas
time are but the shadow survivals or 'ghosts' of very ancient customs
performed around the close of the old year and the birth of the new, and
the feast of fire celebrated at the time of the Winter Solstice to
honour the Sun god.

    But the season of fire and light, as it is sometimes called, would
be nothing without the Yule-log,for Christmas is also known as Yule,
which was the Scandinavian feast of the Winter Solstice.

    In the days of old, an oak log was cut down on Yule Eve, and borne
with much ceremony into the house and rolled onto the huge fire that was
to burn during the days of the Nativity, especially Christmas Day.
Little did the pious Christians of the medieval world realise that
originally it had been burned in honour of the god Thor and represented
the sacred element: fire.

    No doubt it was due to this association with the old gods that the
hearth  fire  at  Christmas assumed the important role which it retained
until the advent of artificial forms of heating. The hearth was the
centre for the telling of Christmas ghost stories and for those curious
superstitions relating to the mysteries of fire.

    Throughout Northern Europe there were traditions that the family
ghosts returned at Christmas time to share the festival with their
living relatives. In Brittany there was the custom of leaving food for
the ghosts while the family attended church. In Scandinavia, stories
were told of trolls (who  were ogres  not  ghosts) returning at this

season to rattle the window-panes. In the British Isles  there  were
contradictory beliefs, some people thought, erroneously, that no ghost
had power to haunt during the Christmas season.

    It is when the light is extinguished save for the glowing embers
that the ghost-story teller comes into his own and, surrounded by the
family, describes some ancient haunting which is calculated to chill the
blood of his listeners.  Traditional  hauntings include the posthumous
adventures of Anne Boleyn who haunts her old homes during the Christmas
season. Her ghost has been reported at Rochford Hall in Essex and Hever
Castle in Kent, wandering headless during the 12 days of the festival.

    There are a number of cheerless proverbs which surface at the season
of goodwill, as when someone  observes, 'A green Christmas brings a full
church-yard,' possibly to counteract any excessive exuberance among the
party.

    However, the children turn to less ghostly rituals, including
divination to discover the future.  Each of them cuts an apple and
counts the pips. The one whose apple has the most pips can look forward
to the most happiness in the 12 months ahead.

    And so young and old join in quiet communion with Christmas-
es  past,  present  and  future, united in quaint ceremonies whose
origins are lost in history - a celebration presided over by ancestral
spirits who have been lured into the home from outer darkness by the
glow of the pagan fire.

2552

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                             A Yule Mythos
                               The Bard
                             Thu 23 Dec 93
         From "The Mystery of the Bards: The Book of the Fool"

    ---------------------------------------------------------------

        "Hey! Wake up there!"
        The Fool opened His eyes, stretched, and rolled over on the soft
grass of the Summerland.
        "I suppose you're talking to me?" he murmured.
        "I certainly am!" The Lady, shimmering in Her Aspect as the
Goddess of Love, smiled at Him. Had He been human, that smile would have
sent Him into a transport of happiness. As it was, He felt a little
shiver of joy run on catfeet down his spine.
        "What's up?" He got to His feet, brushing back his hair.
        "What's up? WHAT'S UP?" The Lady looked at Him in disbelief.
"Dummy! It's almost Your birthday!"
        The Fool looked puzzled for a moment. "My birthday? I thought We
have been....for always. We don't -have- birthdays, do we?"
        The Lady grinned, shifting into the Nymph for a delightful
moment.  "No, we don't, but Humanity likes to give Us birthday parties,
and yours is probably the biggest.....so you need to get moving!"
        "So I do! And this Aspect is probably one of my favorites!" The
Fool jumped in the air, landing on His hands in a perfect handstand with
a jingling of bells. Then he took His hands off the ground, and hung
suspended, upside down, in mid-air. One leg was folded at the knee.
        "Can You stand on Your head?" He grinned.
        "Not with -this- dress on!" She laughed.
2553

        Humming a tuneless melody. the Fool strode thru Summerland, and
thru the cloudy space between the Worlds of the MultiVerse, finally
ending up on a small, very green-and-blue planet that the natives called
"the Earth."
        "It's My Birthday a-comin'!" He shouted, and there was a
stirring, and a movement. The Life that was locked in the grip of Winter
remembered that Spring would come, as it always will, and the half of
the world that was in Summer gave a little quiver of happiness.
        He went to a Place, and put on the suit, and the Aspect to fit
it. He hitched the nine animals to His sleigh, grooming them with loving
hands. Then He loaded it with gifts for all the people of the Earth. He
was helped by quite a lot of the smaller elves, who found the game most
enjoyable. Most of these gifts were toys, but many of them were
practical, useful things. Some, like Love, and Peace, and Happiness,
were quite insubstantial....but they were His Gifts nonetheless.
        He laughed. No longer slim, but chunky (if not fat), and dressed
in a red suit lined with white fur, His laughter was a "Ho! Ho! Ho!" of
gladness that rolled over the Earth.
        He spent the next instant of Time ("And what a clever concept
Time is," He thought in self-congratulation) delivering His gifts,
riding the sleigh to the music of tiny bells thru the Night.
        "Good Yule! Merry Christmas! Happy Hanukka! Io Saturnalia! Hail
Mithras! Welcome Cernunnos!" He shouted.
        "And a Happy Birthday to Me," He added under His breath, with a
grin.
        He landed the sleigh, and unhitched His animals. Each one was
Named, and each one nuzzled Him as an old friend. The last was younger
then the rest, and full of energy, bounding across the Place like a
puppy in a warm kitchen. The red light from his nose reflected on the
snow, and gave a joyful light that lit the sky in a glowing aurora.
        The Fool laughed at the sight, and hung up His suit, and took
off the Aspect, and returned to the Summerland over the paths He knew so
well.

        "Well," She said, "Did everything go all right?"
        The Fool leaned back against a tree and watched a butterfly land
on His nose. "Yep. Got all My presents delivered. Did the usual
sleigh-and-reindeer thing with the red suit and all.....great fun! I
sure like to see the children happy."
        "Well, You sure are bass-ackwards sometimes!" The Lady shook Her
finger at Him in mock anger.
        "Huh? Whattya mean?" The Fool was puzzled.
        "Well....everybody else -gets- presents for their birthdays. You
gotta reverse it and give presents away!"
        The Fool giggled, and said, "That's my Nature, dearest. By the
way, your fly's open."
        The Lady looked down and reached to zip up Her fly, and then did
a perfect double-take.
        "But....I don't -have- a fly!"
        And the Fool leaned back against the World Tree and laughed and
laughed and laughed.

        Thus it was, and so it is, and evermore shall be so!

    ---------------------------------------------------------------

................................................................................
2554

The following is from The Mysts of Annwfn Book of Shadows, and
appeared in NightScapes Vol. 1, No. 5 (a journal of Magick,
Paganism and the Occult).  Subscriptions are $13.00 a year/six
issues, sample copy $3.00.  Write to:  NightScapes, P.O. Box
4559, Mesa, AZ 85211-4559.  Phone:  (602) 898-3551.

Information about The Mysts of Annwfn (who publishes
NightScapes), can also be obtained by contacting the above
information.
................................................................................
2555

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                    THE LEGEND OF THE MAIDEN

                       The Mysts of Annwfn
                         Book of Shadows

     In Ages long past, the lovely Lady Brighid came to Hibernia
to dwell in that land among her people.  She brought to them many
special treasures from the Outer Realms to enrich their lives.
She gave them the art of Smithcraft, Poetry, and Inspiration.
Brighid also shared a sacred Cauldron that overflowed with
inspiration and love.  She was adept at the healing arts, and in
the Magick of Medicine.  Her people loved her deeply, and kindled
a fire in her honor which was constantly attended by nineteen
maidens, and was never allowed to go out.

     The Lady Brighid eventually became a mother, and her people
rejoiced, knowing their lands would be fruitful just as their
Goddess was fertile.  However, Brighid also knew the misery of
loss.  When one of her beloved sons was killed, the whole land
wept.  She lamented so deeply that she invented "keening," the
mournful song of the bereaved women of Erin.  Her Flame burned so
brightly, however, that happiness soon returned to the land.  She
bestowed upon her people, yet, another gift:  The Art of
Whistling.

     However, in the fullness of time, the beloved Lady could no
longer dwell openly with her people, and she made her home in the
Sidhe.  There, she would dwell close to her people and her land,
and they could call upon her name at the appointed times, and
keep her Flame burning within their hearts.

              The Eternal Flame continues to burn!

................................................................................
2556

The following ritual derives from The Mysts of Annwfn Book of
Shadows, and was publicly conducted by Goddess Moon Rising Coven
in San Diego, Ca. on Imbolg, 1988, and by The Mysts of Annwfn
Coven in Mesa, Az. at Pagan Arizona Network's Imbolg celebration
in 1993.

This ritual appeared in NightScapes, Vol. 1, No. 5 (a journal of
Magick, Paganism and the Occult).  Subscriptions are $13.00 a
year/six issues, sample copy $3.00.  Write to:  NightScapes, P.O.
Box 4559, Mesa, Az  85211-4559.  Phone (602) 898-3551.

Information on The Mysts of Annwfn (who publishes NightScapes),
may also be obtained by contacting the above information.

................................................................................
2557

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                        CANDLEMAS RITUAL

                         Mysts of Annwfn
                         Book of Shadows

     The following ritual calls for the participation of eight
people, and is best performed at a large gathering.  The
participants include:  The Maiden Goddess, the Young Lord, the
High Priestess, the High Priest, and the four Watchtowers.

     Specific items needed for this ritual are:  a Crystal Ball,
a cross of rushes, a mat, a basket, a phallic wand, a sprig of
evergreen, pieces of paper, cakes, wine, and basic Altar and
ritual equipment.  All participants shall write upon the paper
things and qualities they wish to gain during the coming season,
and then place them in the basket prior to ritual.

     Candlemas is the festival of the Flame, and is best
performed at night.  This is Brighid's celebration.  Winter is
bade farewell, and as Spring approaches, it's a time to think of
love.

                        *   *   *   *   *

     All members of the ritual enter the Circle except for the
Maiden.  She should be wearing white, and is adorned with a
garland of flowers in her hair.  She stands out of sight,
awaiting her cue.  All attendants of the ritual should line the
outer ring of the Circle, leaving a walkway into it.  The Young
Lord is to position himself among the attendants.

     The High Priest starts the ritual by saying:

     The young Sun King now begins to feel the first stirring of
desire for the Lady.  The Goddess patiently awaits her future
lover.  The Rites of Spring are near, and the year is in its
waxing phase.  The Sun's presence is ever-more increasing and the
darkness runs and hides.

     The Invocation of the Four Quarters comes next, starting
with the East:

     We welcome the Guardians of the East.  Your breath of life
is sacred, and greetings to the lovely Fand, the Pearl of Beauty,
and gracious Olwen, the White Lady of the Day.  Your presence is
most welcome at this Festival of Imbolc!

South:

     We welcome the Lords of the South.  Your warmth flows
through us all, and greetings to the Honored Lady Brighid, and to
beautiful Branwen, the White Bossomed One.  Your presence is most
welcome at this Festival of Oemlic!

West:

     We welcome the Holy Ones of the West.  Your moisture is
2558

refreshing and precious to life, and greetings to our Queen
Arianrhod of The Silver Wheel, and sweet Aine of the Wisps.  Your
presence is most welcome at this Festival of Lights!

North:

     We welcome the Watchers of the North.  Your power and wisdom
is ours, and greetings to the Wise Cerridwen of Lake Tegid, and
to the desirable Rhiannon of the Netherworld.  Your presence is
most welcome at this Festival of Candlemas!

The High Priest continues:

     From now to Beltane, is the pathway less dark.  Thus, shall
the journey be made through to Beltane, renewed in strength and
happy in love.

 The High Priestess now turns slowly, addressing those assembled.
As she speaks, the Maiden walks slowly into view down the
processional towards the Circle, until she stands at the Northern
Gateway.  She is holding the Cross of Rushes.  The High Priestess
says:

     Long Winter is now passing away and the buds will soon swell
on the Apple tree bough.  The Earth gladly receives the plow in
preparation for the celebration of life.  For the Queen and the
King will begin to wear the garden's green and will speak in a
single voice!

     The High Priest acknowledges the physical presence of the
Maiden, and exclaims:

     Behold!!! Brighid has come!  Brighid is welcome!

     The Maiden enters the Circle and lays the Cross on a mat
situated just South of the Altar.  She says:

     Greetings to you, not only from myself, but from the Mother
and the Crone as well.  All seasons of the Earth are important
and must have their course.....but now, I weary of Winter, and I
long for the greenness of Spring, and all that it encompasses.  I
strongly desire the companionship of my Lover-to be!

     She searches the Circle of people and draws him out.  She
kneels before him and invokes the God Lugh:

     Lord of Death, Resurrection, Life, and the Giver of Life!
Lord who is within us, whose name is Mystery of Mysteries!
Descend we pray thee, upon thy servant and Priest!

     Lugh, after indwelling the Priest, now moves over to the
Altar, picks up the Phallic Wand, and places it on Brighid's Bed
(the mat).  The Maiden addresses the God:

     I grow weary of the darkness.  Let's join to hurry Winter
along its way so we can enjoy the pleasures that await us!  (She
motions to the mat).

2559

     The God starts the Balefire in the South, and while doing
this, the Maiden sweeps the Circle three times while everyone
chants:

     Return, return, return, return
     The earth, the water, the fire, and the air.

     At an appropriate time, the singing comes to an end and the
God says:

     The Key to unlocking Winter's hold is to erase its memories!

     He now holds up a sprig of evergreen and hands it to the
Maiden Goddess.  She tosses it into the Balefire.  She then picks
up a basket full of everyone's desires and wishes for the coming
season, and says:

     Behold!  In my hands I carry Hopes and Wishes for the coming
seasons.  I place them in this fire and as quickly as the
memories of Winter fade, let the Hopes and Wishes just as quickly
take root!

     She tosses them into the Balefire, and Lugh now says:

     My dear Lady and Lover-to-be, do us great honor by gazing
into the Crystal and give your people words they can hold as
their own!

     Brighid picks up the Crystal Ball and holds it between her
hands.  She gazes into it momentarily before saying:

     All the gods are one God, and the goddesses, one Goddess,
and there is but one Initiator.  And to every man, his own Truth,
and the God within.

     Upon hearing this, he smiles and says:

     Come!  Let's feast and make merry on this great occasion!

     The High Priestess steps in front of the altar and raises
the water and Wine.  She faces North and says:

     In celebration of Brighid's Day, we open the Moongate and
let the Westwind blow!  We bring Water, life's elixir, to refresh
ourselves.  We bring the Fruit of the Vine, the drink of the
gods!  Let us sip and enjoy.  Hail to fair Brighid!

     The High Priestess now picks up the plate of cakes and says:

     Upon this plate are gifts from Erin!  Farrels for us to
enjoy!  Let us eat and remember the Gods.  These are holy Sabbat
Cakes.  They bring us sustenance and fill the hunger.  Blessed Be
Brighid's Feast!  Let us dance in joy and mirth!

     The High Priestess now raises the honey as all say:

     Here is the Sweet Nectar!  Sacred to the Gods!

2560

     All now partake of the Cakes and Wine.  Sing songs, dance,
and do anything else that feels appropriate.  (Brighid's Day is a
traditional time for initiations).  When the celebration is
winding down, the God, taking the Maiden Goddess into his arms,
declares:

     Now that we all have feasted and made merry, come with me
now, our bed of Love awaits us!

     The Maiden, protesting lightly, responds:

     Oh!  How I've longed for you through the Dark days of
Winter!  But My Love, though our bed is ready, we still must wait
a short while.  Our time of Union is not yet upon us, but the
Rites of Spring, and of Beltane, are not far off!

     The Sun King looks slightly disappointed, but smiles
lovingly at her.  They embrace and kiss passionately, while
everyone starts to sing, "Lady Weave Your Circle Tight."  While
the song continues, she slowly leaves his arms and exits the
Circle.  He follows her, not wanting her to leave, but stops at
the Circle's edge.  She turns and says to him:

     My Heart is with you, and Destiny will bring us back
together soon!  As the Cup is to the Knife, so am I to you!

     She now disappears out of sight, and the singing shall die
down.  The High Priest now says:

     Even though the Maiden has departed, her presence continues
to increase!  Light chases away the Darkness, and soon, the
Maiden shall reign Supreme!  The Winter grows short, and the
leaves shall return to the trees!  New Life shall spring forth,
and New Love along with it!  The Wheel turns, and the Young Lord
and his Lady shall meet to consummate their Love.  So ends this
prelude to Spring!  May the coming season bring you much joy and
happiness!

     The Watchtowers are now given their release:

     Farewell to the Watchtowers of the North, and to Rhiannon
and Cerridwen.  May we depart in love and peace until we gather
again.

West:

     Farewell to the Holy Ones of the West, and to Queen
Arianrhod and Aine.  May we depart in love and peace until me
gather again.

South:

     Farewell to the Lords of the South, and to Branwen and the
Maiden Brighid.  May we depart in love and peace until we gather
again.

East:

2561

     Farewell to the Guardians of the East, and to Olwen and
Fand.  May we depart in love and peace until we gather again.

Everyone:

     Merry meet, and merry part, and merry meet again!

References for inspiration:

Gwydion Pendderwen
Dion Fortune
Janet & Stewart Farrar
Marion Zimmer Bradley

................................................................................
2562

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Herbs & their Magickal Properties 

A 
Acacia : Protection, Psychic Powers, Money and Love Spells
Adam & Eve Roots : Love, Happiness
Adders Tongue : Healing
African Violet : Spirituality, Protection
Agaric : Fertility
Agrimony : Protection, Sleep
Ague Root : Protection
Alfalfa : Prosperity, Anti-Hunger, Money
Alkanet : Purification, Prosperity
Allspice : Money, Luck, Healing
Almond : Money, Prosperity, Wisdom
Aloe : Protection, Luck
Aloes, Wood : Love, Spirituality
Althea : Protection, Psychic Powers
Alyssum : Protection, Moderating Anger
Amaranth : Healing Heartbreak, Protection, Invisibility,
Anemone : Health, Protection, Healing
Angelica : Exorcism, Protection, Healing, Visions
Anise : Protection, Purification, Youth
Apple : Love, Healing, Garden Magic, Immortality
Apricot : Love
Arabic Gum : Spirituality, Purify Negativity and Evil
Arbutus : Exorcism, Protection
Asafoetida : Exorcism, Purification, Protection
Ash : Protection, Prosperity, Sea Rituals, Health
Aspen : Eloquence, Anti-Theft
Aster : Love
Avens : Exorcism, Purification, Love
Avocado : Love, Lust, Beauty

B 
Bachelor's Buttons : Love
Balm, Lemon : Love, Success, Healing
Balm of Gilead : Love, Manifestations, Protection, Healing
Bamboo : Protection, Luck, Hex-Breaking, Wishes
Banana : Fertility, Potency, Prosperity
Banyan : Luck. Happiness
Barley : Love, Healing, Protection
Basil : Love, Exorcism, Wealth, Flying, Protection
Bay : Protection, Psychic Powers, Healing, Purification, Strength
Bean : Protection, Exorcism, Wart Charming,
Reconciliation, Potency, Love
Bedstraw, Fragrant : Love
Beech : Wishes
Beet : love
Belladonna : Astral Projection, Visions **TOXIC**
Benzoin : Purification, Prosperity
Bergamot, Orange : Money, Success
Be-Still : Luck
Betony, Wood : Protection, Purification, Love
Birch : Protection, Exorcism, Purification and Cleansing
Bistort : Psychic Powers, Fertility
Bittersweet : Protection, Healing
Blackberry : Healing, Money, Protection
Bladderwrack : Protection, Sea Spells, Wind Spells,
Money, Psychic Powers
Bleeding Heart : Love
Bloodroot : Love, Protection, Purification
Bluebell : Luck, Truth
Blueberry : Protection
Blue Flag : Money
Bodhi : Fertility, Protection, Wisdom, Meditation
Boneset : Protection, Exorcism
Borage : Courage, Psychic Powers
Bracken : Healing, Rune Magic, Prophetic Dreams
Brazil Nut : Love
Briony : Image Magic, Money, Protection
Bromeliad : Protection, Money
Broom : Purification, Protection, Wind Spells, Divination
Buchu : Psychic Powers, Prophetic Dreams
Buckthorn : Protection, Exorcism, Wishes, Legal Matters
Buckwheat : Money, Protection
Burdock : Protection, Healing

C 

Cabbage : Luck
Cactus : Protection, Chastity
Calamus : Luck, Healing, Money, Protection
Camellia -Riches
Camphor : Chastity, Health, Divination
Caper : Potency, Lust, Luck
Carawy : Protection, Lust, Health, Anti-Theft, Mental Powers
Cardamon : Lust, Love
Carnation : Protection, Strength, Healing
Carob : Protection, Health
Carrot : Fertility, Lust
Cascara Sagrada : Legal Matters, Money, Protection, 
Cashew : Money
Castor : Protection
Catnip : Cat Magic, Love, Beauty, Happiness
Cat Tail : Lust
Cedar : Healing, Purification, Money, Protection
Celandine : Protection, Escape, Happiness, Legal Matters
Celery : Mental Powers, Lust, Psychic Powers
Centaury : Snake Removing
Chamomile : Money, Sleep, Love, Purification
Cherry : Love, Divination
Chestnut : Love
Chickweed : Fertility, Love
Chicory : Removing Obstacles, Invisibility, favors, Frigidity
Chili pepper : Fidelity, Hex Breaking, Love
China Berry : Luck, Change
Chrysanthemum : Protection
Cinchona : Luck, Protection
Cinnamon : Spirituality, Success, Healing, Power,
Psychic Powers, Lust, Protection, Love
Cinquefoil : Money, Protection, Prophetic Dreams, Sleep
Citron : Psychic Powers, Healing
Cloth of Gold : Understand Animal Languages
Clove : Protection, Exorcism, Love, Money
Clover : Protection, Money, Love, Fidelity, Exorcism, Success, Luck
Club Moss : Protection, Power
Coconut : Purification, Protection, Chastity
Cohosh, Black : Love, Courage, Protection, Potency
Coltsfoot : Love, Visions
Columbine : Courage, Love
Comfrey : Safety During Travel, Money
Copal : Love, Purification
Coriander : Love, Health, Healing
Corn : Protection, Luck, Divination
Cornflower : psychism
Cotton : Luck, Healing, Protection, Rain, Fishing Magic
Cowslip : Healing, Youth, Treasure Finding
Crocus : Love, Visions
Cubeb : Love
Cuckoo-flower : Fertility, Lover
Cucumber : Chastity, Healing, Fertility
Cumin : Protection, Fidelity, Exorcism
Curry : Protection
Cyclamen : Fertility, Protection, Happiness, Lust
Cypress : Longevity, Healing, Comfort, Protection

D 
Daffodil : Love, Fertility, Luck
Daisy : Lust, Luck
Damiana : Lust, Love, Visions
Dandelion : Divination, Wishes, Calling Spirits
Datura : Hex Breaking, Sleep, Protection
Deerstongue : Lust, Psychic Powers
Devils Bit : Exorcism, Love, Protection, Lust
Devils Shoestring : Protection, Gambling, Luck, Power, Employment
Dill : Protection, Money, Lust, Luck
Dittany of Crete : Manifestations, Astral Projection
Dock : Healing, Fertility, Money
Dodder : Love, Divination, Knot Magic
Dogbane : Love
Dogwood : Wishes, Protection
Dragons Blood : Love, Protection, Exorcism, Potency
Dulse : Lust, Harmony
Dutchmans Breeches : Love

E 
Ebony : Protection, Power
Echinacea : Strengthening Spells
Edelweiss : Invisibility, Bullet-Proofing
Elder : Exorcism, Protection, Healing, Prosperity, Sleep
Elecampane : Love, Protection, Psychic Powers
Elm : Love
Endive : Lust, Love
Eryngo : Travelers Luck, Peace, Lust, Love
Eucalyptus : Healing, Protection
Euphorbia : Purification, Protection
Eyebright : Mental Powers, Psychic Power

F 
Fennel : Protection, Healing, Purification
Fenugreek : Money
Fern : Rain Making, Protection, Luck, Riches,
Eternal Youth, Health, Exorcism
Feverfew : Protection
Fig : Divination, Fertility, Love
Figwort : Health, Protection
Flax : Money, Protection, Beauty, Psychic Powers, Healing
Fleabane : Exorcism, Protection, Chastity
Foxglove : Protection
Frankincense : Protection, Exorcism, Spirituality
Fumitory : Money, Exorcism
Fuzzy Weed : Love, Hunting

G 
Galangal : Protection, Lust, Health, Money,
Psychic Powers, Hex-Breaking
Gardenia : Love, Peace, Healing, Spirituality
Garlic : Protection, Healing, Exorcism, Lust, Anti-Theft
Gentian : Love, Power
Geranium : Fertility, Health, Love, Protection
Ginger : Love, Money, Success, Power
Ginseng : Love, Wishes, Healing, Beauty, Protection, Lust
Goats Rue : Healing, Health
Goldenrod : Money, Divination
Golden Seal : Healing, Money
Gorse : Protection, Money
Gotu Kola : Meditation
Gourd : Protection
Grain : Protection
Grains of Paradise : Lust, Luck, Love, Money, Wishes
Grape : Fertility, Garden Magic, Mental Powers, Money
Grass : Psychic Powers, Protection
Ground Ivy : Divination
Groundsel : Health, Healing

H 
Hawthorn : Fertility, Chastity, Fishing Magic, Happiness
Hazel : Luck, Fertility, Anti-Lightning, Protection, Wishes
Heather : Protection, Rain Making, Luck
Heliotrope : Exorcism, Prophetic Dreams, Healing,
Wealth, Invisibility
Hellebore, Black : Protection ****TOXIC***
Hemlock : Destroy Sexual Drive ***TOXIC***
Hemp : Healing, Love, Vision, Meditation
Henbane : Love Attraction ***TOXIC***
Henna : Healing
Hibiscus : Lust, Love, Divination
Hickory : Legal Matters
High John the Conqueror : Money, Love, Success, Happiness
Holly : Protection, Anti-Lightning, Luck, Dream Magic, Balance
Honesty : Money, Repelling Monsters
Honeysuckle : Money, Psychic Powers, Protection
Hops : Healing, Sleep
Horehound : Protection, Mental Powers, Exorcism, Healing
Horse Chestnut : Money, Healing
Horseradish : Purification, Exorcism
Horsetail : Snake Charming, Fertility
Houndstongue : Tying Dog's Tongues
Houseleek : Luck, Protection, Love
Huckleberry : Luck, Protection, Dream Magic, Hex Breaking
Hyacinth : Love, Protection, Happiness
Hydrangea : Hex Breaking
Hyssop : Purification, Protection

I 
Indian Paint Brush : Love
Iris : Purification, Wisdom
Irish Moss : Money, Luck, Protection
Ivy : Protection, Healing

J 
Jasmine : Love, Money, Prophetic Dreams
Jobs Tears : Healing, Wishes, Luck
Joe-Pye Weed : Love, Respect
Juniper : Protection, Anti-Theft, Love, Exorcism, Health

K 
Kava-Kave : Visions, Protection, Luck
Knotweed : Binding, Health

L 
Ladys mantle : Love
Ladys slipper : Protection
Larch : Protection, Anti-Theft
Larkspur : Health, Protection
Lavender : Love, Protection, Sleep, Chastity,
Longevity, Purification, Happiness, Peace
Leek : Love, Protection, Exorcism
Lemon : Longevity, Purification, Love, Friendship
Lemongrass : Repel snakes, Lust, Psychic Powers
Lemon Verbena : Purification, Love
Lettuce : Chastity, Protection, Love, Divination, Sleep
Licorice : Love, Lust, Fidelity
Life Everlasting : Longevity, Health, Healing
Lilac : Exorcism, Protection, Beauty
Lily : Protection, Breaking Love spells
Lily of the Valley : Mental Powers, Happiness
Lime : Healing, Love, Protection
Linden : Protection, Immortality, Luck, Love, Sleep
Liquidamber : Protection
Liverwort : Protection
Liverwort : Love
Looestrife : Peace, Protection
Lotus : Protection, Lock-Opening
Lovage : Love
Love Seed : Love, Friendship
Lucky Hand : Employment, Luck, Protection, Money, Travel

M 
Mace : Psychic Powers, Mental Powers
Maguey : Lust
Magnolia : Fidelity
Mahogany, Mountain : Anti-Lightning
Maidenhair : Beauty, Love
Male Fern : Luck, Love
Mallow : Love, Protection, Exorcism
Mandrake : Protection, Love, Money, Fertility, Health
Maple : Love, Longevity, Money
Marigold : Protection, Prophetic Dreams,
Business and Legal Matters, Psychic Powers
Marjoram : Protection, Love, Happiness, Health, Money, Healing
Master Wort : Strength, Courage, Protection
Mastic : Psychic Powers, Manifestations, Lust
May Apple : Money
Meadow Rue : Divination
Meadowsweet : Love, Divination, Peace, Happiness
Mesquite : Healing
Mimosa : Protection, Love, Prophetic Dreams, Purification
Mint : Money, Love, Luck, Healing, Exorcism, Travel, Protection
Mistletoe : Protection, Love, Hunting, Fertility, Health, Exorcism
Molukka : Protection
Moonwort : Money, Love
Moss : Luck, Money
Mugwort : Strength, Psychic Powers, Protection,
Prophetic Dreams, Healing, Astral Projection
Mulberry : Protection, Strength
Mullein : Courage, Protection, Health, Love, Divination, Exorcism
Mustard : Fertility, Protection, Mental Powers
Myrrh : Protection, Exorcism, Healing, Spirituality
Myrtle : Love, Fertility, Youth, Peace, Money

N 
Nettle : Exorcism, Protection, Healing, Lust
Norfolk Island Pine : Protection, anti hunger
Nuts : Fertility, Prosperity, Love, Luck

O 
Oak : Protection, Health, Money, Healing, Potency, Fertility, Luck
Oats : Money
Olive : Healing, Peace, Fertility, Potency, Protection, Lust
Onion : Protection, Exorcism, Healing, Money,
Prophetic Dreams, Lust
Orange : Love, Divination, Luck, Money
Orchid : Love
Oregon Grape : Money, Prosperity
Orris Root : Love, Protection, Divination

P 
Palm, Date : Fertility, Potency
Pansy : Love, Rain Magic, Love, Divination
Papaya : Love, Protection
Papyrus : Protection
Parosela : Hunting
Parsley : Love, Protection, Purification
Passion Flower : Peace, Sleep, Friendship
Patchouly : Money, Fertility, Lust
Pea : Money, Love
Peach : Love, Exorcism, Longevity, Fertility, Wishes
Pear : Lust, Love
Pecan : Money, Employment
Pennyroyal : Strength, Protection, Peace
Peony : Protection, Exorcism
Pepper : Protection, Exorcism
Peppermint : Purification, Sleep, Love, Healing, Psychic Powers
Pepper Tree : Purification, Healing, Protection
Periwinkle : Love, Lust, Mental Powers, Money, Protection
Persimmon : Changing Sex, Healing, Luck
Plot Weed : Protection
Pimento : Love
Pimpernel : Protection, Health
Pine : Healing, Fertility, Protection, Exorcism, Money
Pineapple : Luck, Money, Chastity
Pipsissewa : Money, Spirit Calling
Pistachio : Breaking Love Spells
Plantain : Healing, Protection, Strength, Snake Repelling
Plum : Healing
Plumeria : Love
Poke : Courage, Hex Breaking
Pomegranate : Divination, Luck, Wishes, Wealth, Fertility
Poplar : Money, Flying
Poppy : Fertility, Love, Sleep, Money, Luck, Invisibility
Potato : Image Magic, Healing
Prickly Ash : Love
Primrose : Protection, Love
Purslane : Sleep, Love, Luck, Protection, Happiness

Q 
Quassia : Love
Quince : Protection, Love, Happiness

R 
Radish : Protection, Lust
Ragweed : Courage
Ragwort : Protection
Raspberry : Protection, Love
Rattlesnake Root : Protection, Money
Rhubarb : Protection, Fidelity
Rice : Protection, Rain, Fertility, Money
Roots : Protection, Power, Divination
Rose : Love, Psychic Powers, Healing, Love, Divination, Luck, Protection
Rosemary : Protection, Love, Lust, Mental Powers,
Exorcism, Purification, Healing, Sleep, Youth
Rowan : Psychic Powers, Healing, Protection, Power, Success
Rue : Healing, Health, Mental Powers, Exorcism, Love
Rye : Love, Fidelity

S 
Saffron : Love, Healing, Happiness, Wind Raising,
Lust, Strength, Psychic Powers.
Sage : Immortality, Longevity, Wisdom, Protection, Wishes
Sagebrush : Purification, Exorcism
St.Johns Wort : Health, Power, Protection, Strength,
Love, Divination, Happiness
Sandalwood : Protection, Healing, Exorcism, Spirituality
Sarsaparilla : Love, Money
Sassafras : Health, Money
Savory, Summer : Mental Powers
Scullcap : Love, Fidelity, Peace
Senna : Love
Sesame : Money. Lust
Shallot : Purification
Skunk Cabbage : Legal Matters
Slippery Elm : Halts Gossip
Sloe : Exorcism, Protection
Snakeroot : Luck Money
Snakeroot/black : Love, Lust, Money
Snapdragon : Protection
Solomons Seal : Protection, Exorcism
Sorrel Wood : Healing, Health
Southern Wood : Love, Lust, Protection
Spanish Moss : Protection
Spearmint : Healing, Love, Mental Powers
SpiderWort : Love
Spikenard : Love
Squill : Money, Protection, Hex Breaking
Star, Anise : Psychic Powers, Luck
Stillengia : Psychic Powers
Straw : Luck, Image Magic
Strawberry : Love, Luck
Sugar Cane : Love, Lust
Sumbul : Love, Luck, Health, Psychic Powers
Sunflower : Fertility, Wishes, Health, Wisdom
Sweetgrass : Calling Spirits
Sweetpea : Friendship, Chastity, Courage, Strength

T 
Tamarind : Love
Tamarisk : Exorcism, Protection
Tansy : Health, Longevity
Tea : Riches, Courage, Strength
Thistle : Strength, Protection, Hex Breaking, Healing
Thistle, Holy : Purification, Hex Breaking
Thistle, Milk : Snake Enraging
Thyme : Health, Healing, Sleep, Psychic Powers,
Love, Purification, Courage
Ti : Protection, Healing
Toadflax : Protection, Hex Breaking
Toadstool : Rain Making
Tobacco : Healing, Purification
Turmeric : Purification
Turnip : Protection, Ending Relationships

U 
Urva Ursa : Psychic Workings

V 
Valerian : Love, Sleep, Purification, Protection
Vanilla : Love, Lust, Mental Powers
Venus Flytrap : Protection, Love
Vervain : Love, Protection, Purification, Peace,
Money, Youth, Chastity, Sleep, Healing
Vetch, Giant : Fidelity
Vetivert : Love, Hex Breaking, Luck, Money, Anti-Theft
Violet : Protection, Luck, Love, Lust, Wishes, Peace, Healing

W 
Wahoo : Hex-breaking, Courage, Success
Walnut : Health, Mental Powers, Infertility, Wishes
Wax Plant : Protection
Wheat : Fertility, Money
Willow : Love, Divination, Protection, Healing
Wintergreen : Protection, Healing, Hex Breaking
Winters Bark : Success
Witch Grass : Happiness, Lust, love, Exorcism
Witch Hazel : Protection, Chastity
Wolfs Bane : Protection, Invisibility
Wood Rose : Luck
Woodruff : Victory, Protection, Money
Wormwood : Psychic Powers, Protection, Love, Calling Spirits

XYZ 
Yarrow : Courage, Love, Psychic Powers, Exorcism
Yellow Evening Primrose : Hunting
Yerba Mate : Fidelity, Love, Lust
Yerba Santa : Beauty, Healing, Psychic Powers, Protection
Yew : Raising the Dead
Yohimbe : Love, Lust
Yucca : Transmutation, Protection, Purification

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                    HOUSE BLESSING
Assemble:
1.  Salt & Water
2.  Incense (fire and air)
3.  Milk & Honey
4.  Oil (for anointing)
5.  Wine (for offering)
6.  Bells, Pots, Pans, Whistles, etc.

Cast a circle in the main room (livingroom) and after casting, visualize
the circle expanding to include the entire house. Call upon the spirits
and energies living in the house (or apartment). Invite those who will
be harmonious with the new household and its energies to remain.
Invite/ask those who will be happier elsewhere to depart.  Release all
"energies" not compatible with the new household.  (This may be
expressed as a "release" in order to unbind anything that may be stuck.)

Then call upon, greet, and invite ancestors, patron deities, and all
harmonious spirits and energies to dwell in the house as they please.

Gather up the pots, pans, and all the noise-makers.  Go to each door and
window, not forgetting the fire-place and dog-door, making as much
racket as humanly possible--to shoo out anything unwanted.  (This is
hysterical fun, and also raises lots of energy for the next important
step.) Go again throughout the house and at each portal (door, window,
etc.) sprinkle salt-water and cense, saying: "By the Elements I purify
and charge this portal."  Then anoint the portal with milk and honey,
saying: "By Milk and Honey I ensure prosperity and peace within this
place."  Finally, anoint the portal with oil, saying: "With Oil I seal
this portal and protect all within."  At the front door a special prayer
is said, asking the guardian deities (God & Goddess) to freely grant
entry to all frien ds and loved ones, and to prevent passage (turn
aside) to any who would do harm." Then, if it's a house--pour wine
across the width of the threshold; if it's an apartment anoint the
threshold with light touches of wine.

The house-holders then each take a sip of wine, leaving some as an
offering to the Gods, and the Circle should be closed.  The remaining
wine, milk, and honey should be offered to the Gods.  (In our case to

the fruit tree and the oak tree in our yard.)

Addenda: This is very effective if done as part of a house-warming
party, followed by much  feasting.  It has also been done very
effectively by two people.  It only takes about 30 minutes to do a large
house.  You _can_ take the time.

Do make certain to "ground" afterward, by closing the circle and by
eating.  This ritual can "stir" up everybody and make the house feel
full of "buzzy" energy.

2567

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By: Pirate Jenny
To: All
Re: Re: House Blessing notes

In the spirit of house blessings, and because I'm basically a kitchen
witch at heart, and like little projects over serious ritual, I offer
some selections gleaned from Cunningham's The Magical Household. I'm
typing these without permission but with the hope that they'll
inspire you to pick up the Cunningham book, because it's wonderful
stuph... :>

For the doorway:

o Suspend over the door a fresh sprig of dill, tied with a blue cord (or
  red, if you prefer), to prevent those who mean you harm from entering.

o Cross two needles, and stick into or tie onto a corner of your
  doormat, to prevent evil from entering.

o Grind Dragon's Blood herb into a powder and sprinkle it on door and
  window sills, to protect your house from harm.

"Witch Bottles"

o Powder some more Dragon's Blood herb with a small quantity of sugar
  and salt, and place in a small corked or screw-lidded bottle. Shake
  and seal with red wax, then place it where it won't be found (or at
  least not easily seen). This will ensure harmony and peace within
  the house.

o Place three new needles, three new pins, and three new nails in a
  glass jar. Fill with salt and shake vigorously nine times. Seal with
  white wax and place in kitchen cupboard where it will not be seen.
  This protects your food from contamination.

o Gather rosemary, along with several needles and pins, into a small
  glass jar with a tight-fitting lid or cork. When full, pour in red
  wine and shake. Seal with black or red wax, and place in an
  inconspicuous place in the apartment. If you own your own house,
  bury this at the furthestmost corner of your property. The book
  also adds this:
          As you're filling the jar, say these words...
          "Pins, needles, rosemary, wine,
          In this witch's bottle of mine;
          Guard against harm and enmity;
          This is my will; so Mote it Be!"
  Personally, I'm not hip on anything but, "Hey, Gods? It's me again",
  but I know, I'm CONSIDERABLY less formal than most!

2568

An Anti-Theft Sachet

o Mix caraway, rosemary, juniper berries, and elder leaves or mistletoe,
and place into white square of cloth. Tie with white yarn and hang
prominently. I'd assume either at the place you think thieves are most
likely to enter--this being an anti-theft sachet--or at every entrance
and doorway. This will require more cloth and more herbs, but most of
the above are fairly inexpensive.

Finally, on Moving Day itself:

o  Bring two things into the house first: a small amount of salt, half
to be scattered upon crossing the threshhold, and a small loaf of bread.
Break the bread into as many pieces as you have people moving in, with
one extra piece for the gods' portion. Sprinkle a dash of salt on each
piece; share, when you have a moment. (I'd say have water on hand as
well--at the very least, to clear the salt!) Next, bring in an apple and
do the same thing--Cunningham recommends a fruit and cheese basket--I'd
stick with just the apple and maybe a few slices of cheddar, or
something. Lastly, bring in a sturdy chair and place it either near the
apple and bread bits, or facing the door. This ensures that you will
never know poverty, for there is bread and salt, hunger, for there is
fruit (and cheese), and instability (for there's your stable chair
guarding the door. After that, heave and lift until you're moved in!

-------
A Note: I think ritual is very important, and I do admire rituals I've
picked up here and those I've found on my own. In the long run, though,
I know myself well enough to think that if I have to wait for a certain
day and have a certain robe on, or need a special tool or altar lay-out,
it'll never happen. But I can put my hands on needles, pins, wine and
spices at virtually any time, and can easily make up witch's bottles for
the shelves and cupboards, sachets for the windows, and incenses for
household protection and cleansing. These simple items can have just as
much power as just about any major ritual, and are sometimes easier to
"whip up" for the busy pagan... :>

-------
                           Cleansing Incense
2 parts Dragon's Blood
1 part Valerian Root
1 part Sulphur
1 part Asafoetida
In conjunction with any banishing ritual this WILL remove ANY psychic or
magical impression from your home.  Then you can start fresh filling it
with the energies you want.
It may sound strange but it works! (Though it WILL GAG a Maggot!)
................................................................................
2569

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                             WARRIORS
 ** Gwydyon Masengale,  P.O.Box 4,  Tolleson, Az 85353**

 
 A Warrior is born with Three Things,
 A Body, A Mind, and A Spirit...

 With these three things a Warrior is to build a Life,
 A Life of Balance, A Life of Peace, A Life of Will.

  A Warrior is born with Three Things,
   A Body...

 Speed, Dexterity, and Reflexes, these are the gifts of the Gods to
 A Warrior.  Skills can be learned, but the gifts are rare, and are
 to be honed to the sharpest of edges and used to build...
   A Life of Balance.

 A physical battle is quite simply an exercise, in which A Warrior
 is given the opritunity to use the gifts of the Gods, and test the
 skills learned on this plane.  It will at times be necessary to use
 the gifts and the skills knowen to A Warrior to build...
   A Life of Peace.

 Through training, the development of the gifts and skills combined can
 become a formidable weapon.  Perfect Balance, Peace of Mind, and An
 Indomitable Spirit are necessary for A Warrior to build...
               A Life of Will...

               A Warrior is born with Three Things,
   A Mind...

 Intellect, Creativity, and Common Sence, these are the compasses and
 maps given A Warrior to help in navigating this existance.  In life
 A Warrior will make mistakes.  The way these mistakes are handled
 will set the tone of countless lives determining the measure of
 A Warrior's steel.  A Warrior will accept responsibility for the
 actions taken, learn from them, and use the experiance to build...
   A Life of Balance.

 A Warrior must constantly endeavor to learn all that is to be learned
 of the path ahead, always drawing inspiration from the path which
 lies behind.  For strength is the knowledge drawn from the past, and
 discretion is the wisdom of the future which empowers the Warrior
 to build...
   A Life of Peace.

 A Warriors mind is to be constantly sharpened, for the mind alone
 IS the most formidable weapon the Warrior will ever posses.
 The balance of knowledge and wisdom is the temporing of the steel
 that makes A Warrior, lending the strength necessary to build...
   A Life of Will.

  A Warrior is Born With Three Things,
   A Spirit...

 A Warrior will carry a shield of Honor.  The strength of which
 is in perfect balance with the Honor of the Warrior.

 The Warrior will carry a sword of Truth.  With an edge that mirrors the

 inner peace and honesty of the Warrior.

 A Warrior will wear a helmet of Integrity.  With power matched only
 by the will of the Warrior.

 While battles can be fought and won with the well trained body.
 While wars can be waged and won with the tempored and sharpened mind.
 The most perilous test A Warrior will face is the test of the Spirit.
 Here the Gods give no gifts.  A Warrior will have only the strengths
of the spiritthat have been developed in the short life on the physical
plane.

  A Warrior is born with Three Things,
  A Body, A Mind, and A Spirit...

  With these Three Things A Warrior must build a Life,
   A Life Eternal...

  My Name is Nite Hawk,

2570

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 A pledge
By: Judy Harrow

The ceremony originated with Judy Harrow and one of her coveners who
co-wrote the dedication ritual.  During the ritual, the dedicant is
asked several questions and is expected to respond in whatever way s/he
feels appropriate.
I will include all the questions here for completeness sake:

1.  Do you understand that Witchcraft is the Priesthood of the Old Gods
and Old Ways of Nature, and that every Witch is a Priestess or Priest?

2.  Do you understand that initiation into that Priesthood will change
your life forever, in ways that you cannot now forsee?

3.  Do you understand what priesthood requires:  that, if you become a
Witch, you serve the Lady and the Lord by serving Their People, to the
fullest of your ability?

4.  Knowing these things, do you want to study Witchcraft and its
related arts until you know enough to decide whether this is truly your
Path?

5.  Do you understand that Witchcraft is one of many means to serve the
Old Gods and awaken the Old Ways, and that even if this is not your way
after all, you may learn and grow while you are here?  Can you accept
that the decision may be, "No?"

6.  Teaching what I love is a great joy.  But I can only teach in joy if
I know that what I love will be used and shared with care and honor.
Before I am willing to teach you, there are three things and a fourth
that you must promise me:

        Will you respect and protect the confidence of all who you meet
2571

in this Circle and all who seek our aid, revealing  their identities to
no one except by their explicit permission?

7.  Will you practice and teach the Craft for love alone, using this
knowledge or teaching it only as a free gift, as I give it now to you,
never accepting payment for it in money or goods or labor?

8.  Will you promise never to use what I teach you to affect another
person, avoiding not only baneful magic but all well-intentioned
meddling, unless you have that person's explicit permission?

9.  And if time brings fullness, as all here hope and expect it will,
when you teach new students of your own, will you require these three
pledges of them, along with their pledge to similarly bind their own
students, so that all that spring from this line may be so pledged?
................................................................................
2572

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                      MEAD: THE BREW OF THE GODS!
                              Lewis Stead

Mead is the oldest alcoholic drink known to mankind. More recently it
has been taken up in the Pagan and other .alternative. communities
such as the SCA as a favorite for years. It's a form of wine made
with a honey instead of grape juice. Mead is most often associated
with the Vikings and in the Pagan community with modern day Norse
Paganism or Asatru.

Mead is an important part of the Asatru religion and has a place in
both of the major Norse rituals: the blot and the sumble. The sumble
is a drinking ritual where stories, oaths, and poetry are shared and
mead.s function here is obvious. In this day and age mead is even
more important to the blot or sacrifice ritual. The blot is actually
quite simple. A God or Goddess is called upon and a sacrifice is
poured in their honor. In ancient times this was most often an
animal sacrifice and blood was poured out onto the ground or altar.
Today an alcoholic beverage of some kind is the usual sacrifice. This
is not only an adjustment to modern feelings about animal sacrifice,
but is appropriate from an esoteric point of view as well. In ancient
times the Norsemen were primarily farmers and an animal would
have been a product that they had raised. Also, sacrifices were not a
wasting of the animal, merely given to the Gods and left to rot, but
were usually feasts where the Gods got their portion and the humans
their own. Today mead making has been a frenzied activity among
Norse Pagans, and it is most appropriate that something be
sacrificed to the Gods which has been made by your own hands in a
sacred manner. Mead fits the bill. It has the immediate links to our
farming ancestors, but it can be easily made from household items
in even a small apartment.

While we really don.t know a great deal about how the ancients
viewed mead, other than as an intoxicant, we do have a few clues.
One interesting item to start with is that mead was apparently
sometimes strained through rye, which contains the hallucinogenic
chemical ergot. This may offer some insights into Seidhr, a Nordic
shamanic practice, and the frenzy of the berserkers. Another
interesting item is that Frey, a God of farming and harvest, was said
to have two close companions, Bygvir and Beyla. Bygvir was the
spirit of the barley and Beyla of the honey . both important Gods to
brewers and appropriate companions for the God of fertility.

Finally, we have a few myths involving mead directly. Mead was
known as Kvasir.s blood and it.s primary association was with
wisdom. Kvasir was a being who was the wisest in all the universe,
but he was killed and a mead created out of his blood that when
drank brought the drinker wisdom. Aegir, a God of the Sea, was held
to be the patron of brewing and the finest of mead and ale for the
Gods to drink in Valhalla. Odin is said to never eat, but to exist
purely on mead, just as the Greek Gods had their nectar.

Even if it were not for any mythological importance, mead is of
interest to the modern brewer because it is easy to produce and
delicious. One merely introduces a yeast to the sugary liquid, and the
yeast converts the natural sugars into alcohol. After all the sugar is
converted, the yeast dies off and the wine can be bottled. However,
this is not always as easy as it sounds.
2573

The largest problem in brewing is keeping inappropriate yeasts out
of the drink. While the correct wine (or beer) yeasts eat sugar and
excrete alcohol, other yeasts produce vinegar instead. Because of
this it is absolutely vital to keep all brewing equipment absolutely
sterile. This is the most important thing you can do in brewing. All
the great equipment purchased as your wine making shop and the
finest ingredients cannot beat a glass jar filled with welfare honey
if the former is contaminated and the latter sterile. There are two
major ways to sterilize your materials, one is a commercial
"sanitizer" found in wine making shops. Follow label directions and
you.re all set. The other is to make a solution of 25% bleach and
rinse very thoroughly.

Let.s make some cheap and easy mead. You.ll need a large pot, a one
gallon vinegar or cider bottle, a 4' or 5' length of plastic tubing (try
.airline. tubing from a pet shop), a balloon or non-lubricated
condom, a package of wine yeast (not bread yeast), wine bottles,
corks, a corking device, and 2 1/2 pounds of honey.

First you need to prepare the mixture that will be fermented. Take
your pot and add the honey and enough water to finish filling up the
one gallon bottle. Bring these to a boil slowly. If you don.t want
scum in your mead and it forms on the top, skim it off. You don.t
need to boil it for any length of time, you just need to bring it up to
this temperature. Boiling for a while will release a lot of scum and
additives which you can get rid of right now and it will also allow
the mead to age more quickly. However, some of this .scum. as I.ve
called it is made up of those very things which can create flavor
nuances. I don.t boil mine. When you decide it.s done, let it cool long
enough so it won.t melt the plastic tubing, then siphon the mead into
the gallon jug , cap and let cool overnight. The gallon jug is your
primary fermenter.

Did you sterilize the pot? the bottle? the cap? the plastic tubing?
No! Pour it out and start again . yes I am serious.

Once the mixture is cooled to room temperature you will need to
pitch the yeast. Get a small cup half full with warm, but not hot,
water and add the yeast. Let it sit for about ten minutes and absorb
water and liven up, then pour it into your gallon jug and mix it in.
................................................................................
2574

As of now your honey and water mixture is now being converted into
mead. However, this will take about two weeks, perhaps more, to
complete. During this time the mead mixture will bubble and foam,
and this is what the balloon is for. Cover the top of the bottle with
the balloon and about an hour later, when the balloon has started to
inflate but has not become too stretched, poke a few holes in it with
a pin. (I understand this may make you wince if you are using a
condom.) This balloon takes the place of a fermentation lock and
allows the gas to escape while not allowing air in, thus keeping the
fermentation bottle sterile. The holes may become clogged with
foam and you may need to poke a few more. Just remember the
purpose of this and use your common sense. I.ve accomplished this
with plastic wrap and a rubber band, but I wouldn.t advise others to
try unless you.re fond of unmet expectations.

About two weeks from this point the balloon will cease to be greatly
inflated and will eventually go limp. When it has been completely
limp for a few days and the mead is clear rather than cloudy,
fermentation is over. At this point sanitize your wine bottles and
plastic tubing and bottle the mead. Be careful not to get the yeast
into the bottles as it.s not exactly tasty stuff. I stop about an inch
before the bottom of the primary fermenter and we siphon off the
last inch into cups and toast the new mead. My mead has been very
tasty at this point, other people describe theirs as tasting like paint
thinner. In any case, you may not mind a little yeast in your cup now,
but don.t inflict it on yourself in the future by bottling it.

Wait two to six months and then enjoy. Since the above recipe has no
additives which would hasten aging, it may take a while for it to
become truly fine mead, perhaps years. There are a lot of chemical
additives that one can use to improve the flavor and process. The
most common and important addition is a teaspoon of yeast
energizer or yeast nutrient. Others include grape tannin (1/4
teaspoon), malic acid (2 or 3 teaspoons), tartaric acid (1 to 2
teaspoons). I recommend all of these chemical additives in your first
batch, but if you can.t find them you can make do with natural
ingredients or nothing at all.

One can also add slices of fruit, raisins, or berries for flavor and in
place of grape tannin. One recipe I know of adds some apple jelly. A
few lemon peels will substitute for malic acid and a spoonful of
strong tea will do replace tartaric acid. Hops are a common additive
and will give the mead a bit of a bitterness to offset the sweetness
of the honey. The more bizarre ingredient I have heard of was
Szechuan peppers, use your imagination.

All of the above additives should be made to the honey and water mix
when it is boiled. Depending on the ingredient, some, such as fruit,
may have to be boiled in this mixture for a while to break them
down. Obviously hunks of fruit should be strained out after the
boiling. Also, all the above ingredients are based on 1 gallon of
mead, adjust appropriately with the exception of the yeast itself,
one package of which will do for anywhere between 1 and 5 gallons.

................................................................................
2575

Another semi-useful item is sulfite tablets which can be added to
the mead mixture a day before bottling. This will kill all remaining
yeast and will assure that you are not contaminated by vinegar yeast
after bottling or worse that the fermentation process does not
continue in the bottle, causing it to explode or pop its cork. I don.t
use sulfite and I.ve heard negative comments about a sulfurous
aftertaste.  It.s probably the better part of valor to simply wait a
while longer and make sure the fermentation process is truly ended.

The above instructions also assume you are not interested in
spending a great deal of money on equipment. The only things you
really must obtain from a wine making store are the yeast, the
corks, and the corker.

If you are willing to spend $50 to $100 more you can improve your
chances of making a good mead by purchasing equipment made for
the purpose. A balloon works, but it is a poor substitute for a proper
fermentation lock that is custom fit to a vat built for the purpose.
Likewise there are many other devices which will useful.
................................................................................
2576

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                        In Defense of Excellence
                               Adrienne
I've noticed a trend, particularly in paganism, toward "elite" becoming
a derogatory term.  "Elitist" has very unpleasant connotations.  In the
mad scramble toward equality and egalitarianism, perhaps the trend has
gone too far.

I am all in favour of equality of opportunity.  I believe in Martin
Luther King's dream, "I have a dream that someday my children will be
judged, not upon the colour of their skin, but on the content of their
character."

Yet, I am deeply disturbed by structures and titles meant to reward
excellence downgraded and dismissed as being elitist and hierarchical.

It the Wicca, this is most strongly epitomised by the continuing
attempts to do away with degree systems on the basis of being elitists
and hierarchical.

So I ask, what is wrong with elites?  Elites exist as an informal (and
often highly formal) network of persons who, by virtue of
personal qualities, or power, or money, or birth status, are capable of
shaping and changing the structure of society.  Some elites are based on
nothing more than bank balances or parentage.  Others are firmly based
on intelligence, wisdom, commitment and ethical stance of their members.

I have no problem with the concept of elites.  Not everyone has the
desire or capability to belong to every group.  The problem lies with
the qualification for membership, not with the concept.

Hierarchy has an even nastier reputation.  Yet in all societies,
regardless of size, structure of purpose, have a hierarchy.  Leadership
roles exists and will be filled by those who can fill them.  Leaders are
necessary to achieve the goals of the group, regardless of how that
leadership manifests.  It is only when a hierarchy becomes closed and
fixed that the structure becomes abusive.

The concerns of those who dislike the concept of hierarchy due to
experience of its abuses are valid.  It is very easy to fall into a
system where power rests, not on those who are qualified, but upon
other,less desirable criteria, such as birth status, or wealth, or
loudness of voice. However, doing away with the formal structure of
hierarchy does not solve the problem.  Non hierarchical groups often
fall into leadership by peer pressure.  Those that are thick skinned and
dominant will lead de facto, especially if there is no de jure leader.

Hierarchies exist.  They exist because, like physics, nature abhors a
vaccuum.  A power vaccuum will be filled regardless of the good
intentions on all sides.  The solution is to have structures where all
persons have the opportunity to become leaders, to participate in the
decision making process, based only upon ability and desire to do so.
Equal opportunity,equal access.

The degree system within the Craft is not perfect.  Like any other
system,it has its abuses.  However, if properly used, it has rewards far
greater than having no such system.

First, there is the reward for excellence.  Those who have personal
2577

qualities such as commitment, talent, study, intelligence and open
mindedness, should be rewarded for their abilities.  The reward is not
just a fancy title, but a recognition of that excellence, and membership
in an elite.

Second, there is a benchmark for others to judge by.  If I know what
degree a person holds, mundane or Craft, I have some idea of their
abilities and can assume a certain level of understanding.

Third, there is the recognition of self.  A standard of excellence is
required and achieving a degree is a feedback upon the levels achieved.

There are other aspects dealing with the magic rite itself, but even if
there were not, the hierarchy of degrees and the elite groups formed by
having them are a mark of excellence for those who belong.  Within my
tradition and, according to my faith, within the Wicca itself, there are
no barriers of opportunity to the system.  Therefore, I see no reason to
abandon it.  I do not say that the system cannot be improved or that
another system cannot provide the same benefits, but I haven't seen one
that provides a reward for excellence while avoiding the pitfalls.

Without active encouragement of excellence, whether in Craft or in the
mundane world, entropy says that we will end up with mediocrity and
least common denominator.  And a world where mediocrity rules is not a
world I wish to live in.

(This article previously appeared in "The Messenger")

................................................................................
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                                BADGERS
     I looked through all my information, but as far as the Seminoles go
I couldn't find any reference to the Badger.  I'm not saying that it
doesn't exist, I just couldn't find any.  Here is something from one of
my books that I thought you might find interesting:

     "Badgers are 2-3 feet long and are about 12 inches high.  Family
members mark each other with scent for recognition since their sight
is poor.  Their senses of smell and hearing, however, are excellent.
Their diet includes a wide variety of roots, herbs, plant, and many
small animals.  They dig with remarkable speed to catch burrowing prey
and when they need to get underground quickly.  Badgers live in simple
but extremely clean, well kept dens.  They pay close attention to
details within their home environments.  They change their bedding
often, backing carefully into their dens with straw, so as not to make
a mess in the process.

     Badgers bring us gifts of tidiness and organization.  They are
fastidious about their surroundings and will correct any disorder
quickly.  If Badger has come to you in some way, it may be saying that
you need to concentrate on maintaining an orderly environment to better
facilitate your day to day living.  Badger can also be helpful to call
upon for aid in managing your time.  This can be useful for those of us
who are trying to satisfy our need to devote time to ceremonies and the
spirit realm and still work a job.

     Badger will fight to the death if cornered.  While this may be a
useful trait in the wild, men used this quality of Badger to exploit it
in the so-called sport of Badger-baiting.  Captured Badgers were put
into small enclosed areas with a dog or dogs, and bets were placed on
the outcome of the fight.  Are you stuck in a pattern that served you
well once, but is now damaging?  Badger could be warning you that a
change of behavior is in order if you don't want to be cornered or
used."

     [From _Animal Energies_ by Gary Buffalo Horn Man and Sherry
     Firedancer - Dancing Otter Publishing]

Here's something I think you might find interesting.

It's from a book on Zuni fetishes. (Author: Hal Zina Bennett)

BADGER (Guardian of the South)
   Zuni name: Black Mark face

Wide, bulky, compact body, spread out along the ground, legs and tail
barely suggested.  Narrow, blunt face, prominent nose.
(Describing the fetish itself)

AS TALISMAN:
This fetish helps you focus your attention and deepen your passion.
It is an antidote to passivity and 'victimized' feelings.  It helps you
become more tenacious and grounded, for achieving any goal.

PERSONALITY TYPE:
If you are a Badger person, you are aggressive, highly goal oriented,
able to concentrate on a single task or mission for long periods; and a
good provider.

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                       Imbolc for the Covenstead
                                 Erin
    First, the cleansing.  We do covenstead cleansing on this day, partl
because of the (somewhat) purificatory nature of Imbolc, and partly
because it coincides with the date a Japanese custom called yokubrai, if
memory serves correctly, is carried out.  Yokubarai means the same as
exorcism, and is done with beans!  More about that in a minute.

    I give as many parts to the cleansing as there are people to perform
them.  The last house cleansing we did had about 10 people take part and
I found something for each of them to do.  But that wasnt easy.  Lessee,
I think the most necessary elements for me to go around with are salt
water, incense and beans.  But Ive also had people waving away negative
energy with brooms and wands.  Ive had them sprinkle with salt water,
and with water in which basil had been soaking for awhile. Ive had
people carry around bells, incense and candles (not quite bell, book and
candle, but close enough <g>).  I live in a loft apartment, so we start
in the closet up there, partly because its in the heart of the house,
partly because I like the humorous aspect of coming out of the closet to
do the blessing.  Anyway, we banish in a counterclockwise
diretion, single file, sprinkling, censing, or chanting into each corner
each mirror, light fixture, appliance or outlet, as well as the walls
themselves.

     In other words, we banish negative energy from all things giving
ingress or egress from the house, as well as walls and mirrors.
Sometimes we just take in everything in one room at once if its small,
or everything along one wall--saves time.  I usually come at the end of
the line throwing beans at things (I find beans for MONTHS afterward)
and chanting in Japanese: Funiki ga ire; oni ga soto!  (Good luck, come
in; devils, begone!)  Then someone follows me making a banishing
pentagram with an athame.  We circle around the house in a counter-cloc-
kwise spiral till were back where we started--downstairs by that time.
Then we go back upstairs for the blessing part.  For the mos part, this
uses the same tools, but no beans this time, and we go clockwise.  We
bless the corners, walls, outlets, appliances, and mirror, doors and
windows.  We concentrate on blessing and on making a seal that cannot be
broken on the windows and doors especially.  I usually come last and
seal everything with a pentagram drawn by my atham.  Then I draw a large
permanent circle around the house, call in the elements, and ask the
Lord and Lady to guard and bless the house for another year.

    Consecrating the dirt is simpler.  I usually buy potting soil and
place it in the center of the circle.  All the ritual is done around it.
We usually consecrate it just before we do cakes and wine by placin our
hands on it and channeling energy into it.  Then everyone takes some
home.
................................................................................

    The last thing we do is to make up Bridgets bed.  We take some long
grass, or herbs and fold them into the shape of a doll about a foot long
We dress her up and name her Bridget.  Then we make her a soft bedof
some grasses (all on a sheet of newspaper, of course, so the Virgo HPS
doesnt get her nose, or her carpet, bent out of shape), lay her down and
put a phallic image in the bed with her.  We use a large dried seed pod
with a rounded head for this.  Then we place some of the consecrated
dirt on a sheet of newspaper beside her.  She was put by the hearth in
days of yore, but, alas, I have no fireplace!  In the mornng, if there
are prints in the dirt (ashes), it foretold a favorableyear.  When we
did it last year, I swear there was the image of the phallic figure in
the dirt, though no one had moved him!  And it was a very good year for
the coven, all in all.
    Hope you can use some of this.
 Blessings,       Erin

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                  Invocation of Lord and Lady (Ritual)
                            Dan Holdgreiwe

The following is the text of a ritual titled Invocation of the Lord and
Lady which was presented by the Fellowship of the Sacred Grove at a
local gathering in November of 1993.  Prayers and invocations are not
included in the text as these are delivered spontaneously by the Priest
and Priestess.
 
 
PART ONE: THE PREPARATIONS
 
[Priest, Priestess, Bard and Quarters begin standing in circle just
outside the circle that will be consecrated for the ritual. Other
participants begin outside of circle and will later enter through South
gate. Customarily, East and North are male, South and West female.]
 
1. The Warning
 
[The Bard moves to center of circle and addresses all.]
 
"We gather tonight to open the veil between the worlds.
 
This is not safe -- To pass beyond that threshold we must leave behind
the protections of the mundane world. We must remove the veils which
disguise us and lay aside the jewels which dazzle our eyes.  We must
take the risk of Seeing, and of being Seen.
 
For our protection we rely upon the Lord and the Lady, whose Children we
are. Any who are not ready to approach Them in reverence, love and trust
should leave now.
 
[Pause]
 
Those of you who have chosen to walk this path, prepare yourselves to
meet God and Goddess.
 
[Bard remains in center.]
 
2.Claiming the Circle
 
[East takes one step forward into the circle and speaks, facing inward.]
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"In the name of the Lady of Light, and in my own name,
I claim this circle as a place of Men.
Let all who enter be bound to speak, and hear, the Truth.
So mote it be."
 
[West takes one step forward into the circle and speaks, facing inward.]

 
"In the name of the Sacred King, and in my own name,
I claim this circle as a place of Women.
Let all who enter be bound to Perfect Love and Trust.
So mote it be."
 
[South takes one step forward into the circle and speaks, facing
inward.]
 
"In the name of the Lord of the Greenwood, and in my own name,
I claim this circle as a place of Nature
Let all who enter be bound to the sacred web of life.
So mote it be."
 
[North takes one step forward into the circle and speaks, facing
inward.]
 
"In the name of the Queen of Heaven, and in my own name,
I claim this circle as Sacred Space.
Let all who enter be opened to the presence of God and Goddess.
So mote it be."
 
3. Marking the Circle
 
[All sing Listen to the Lord and Lady while Priest and Priest mark
circle. When finished Priest and Priestess stand before alter in North,
facing South.]
 
4. The Challenges
 
[East and West move to South gate and form Arch with athames. North
crosses to South gate. Participants enter through South gate one at a
time and are challenged at knife point by North and South, then shown to
places by Bard.]
 
Who seeks to join this fellowship?
 
Will you support and defend your companions on this quest?
 
Do you swear to use that which you learn in this circle only in service
of the light?
 
Are you ready to meet the Mother and Father of All life?
 
Then enter and be welcome.
 
[Comment: This took several minutes, but the effect of the delay was
positive rather than negative. The lengthy challenge process acted to
center and focus the entire circle.]
 
................................................................................
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5.Sealing the Circle
 
[Bard speaks from center.]
 
We have stepped beyond time, to a place not of earth. In the presence of
the Lord and Lady, we join together and are one.
 
[Bard crosses to take place in circle, then takes hand of next person
deosil and says We are one. Each participant takes the hand of the next
repeating We are one until the whole circle is joined. When the circle
is complete, the Bard announces again We are one!]
 
PART TWO: THE MYSTERY
 
1. Pathworking
 
[Priest moves to center and leads all in pathworking. After preliminary
relaxation and centering, the working takes the participant first to
four symbols -- a living tree, a sword, a cup, and a standing stone --
each of which holds a message for the visitor. Then the participants
journey to an ancient clearing around a weathered stone alter where, in
times long past, their ancestors honored the Lord and Lady.  In that
holy place, the participants call the Guardians of the Quarters, then
prepare to invoke the Lord and Lady.]
 
[Comment: The actual invocation of the Lord and Lady follows without
transition, inviting the participants to continue to experience it in
the ancient clearing.]
 
2. Calling the Lord and Lady
 
[Priestess joins Priest in center. Priestess invokes the Lord. Other
celebrants
invoke Lord and/or Lady as they feel inspired. Priest closes invocations
by invoking the Lady. All invocations end with Come join with us. which
is repeated by all.]
 
3. Chant:
Priestess begins chant alone, all join in after first time through.
Participants should stand, clap and dance as they feel moved.]
 
Isis, Osiris, Woden and Freya; Lord and Lady, Brigid and Lugh
 
[Chant builds in power to be cut off at peak by Bard striking staff on
the ground.]
 
4. Readings
 
[During chant East and West have stepped outside circle and deliver
readings from opposite sides of circle. Bard is at center. Bard speaks.]

 
Hear now the words of the Great Mother who is called Isis, and Freya,
and Brigid, and many other names.
 
[West speaks.]
 
Think not that I am far from you, for you can see my visage in the moon,
2583

and hear my voice upon the wind.
I am the silence of the sea, and the secret of the standing stones.
I am the beauty of the green earth, and the mystery of the stars.
I am the Mother of all things, and the soul of nature, who gives life to
the universe.
I am the source of your beginning, and I am the fulfillment of your
desire.
 
[Bard speaks.]
 
Hear the words of the All Father who is called Osiris, and Woden, and
Lugh, and other names beyond counting.
 
[East speaks.]
 
You know me not, but I am with you. My face is the sun, and my voice the
thunder.
I am the strength of the forest, and the keenness of the sword.
I am the rune giver; the patient teacher; the revealer of secrets.
I am the warrior, the defender of the weak and the companion of heroes.
I am the Horned One. I am the gateway to the Mysteries, and I am Mystery
itself.
 
[West speaks.]
 
Arise and come unto us, for mine in the womb that bore thee and the
breast that nursed thee.  Your joy is our joy, and your sorrow, our
sorrow. We would teach you the ways of healing, and the joys of love,
for our law is love unto all beings. We give the knowledge of the
eternal spirit, and beyond death we give peace and reunion with those
who have gone before. We would lead you to love and to freedom. Call on
us, and we will show you the hidden paths.
 
[East speaks.]
 
Follow my white stag into the deep forest. There is mystery in the wild
places, and a path that leads between the worlds.
The path is not easy, for it leads to that which cannot be given by
another.
Those who would share our freedom must create it anew within their own
hearts.
But no one who walks that path walks alone. Fear not to call on us, for
we have not forgotten our Children.
 
5. Great Rite
 
[Priest and Priestess take positions in center of circle, Priest
kneeling with chalice, Priestess standing with athame. Priest makes
spontaneous prayer to Lord and Lady. Priestess prays and/or responds on
behalf of Lord and Lady, customarily ending with So mote it be as she
lowers the athame.
 
[Comment: a common theme here is to invite the Lord and Lady to join
with us as they join with each other, but sensitivity to the inspiration
of the moment is the prime concern.]
 
6. Blessing
 

[All sing We all come from the Goddess as Priest and Priestess circle
group, touching and offering a blessing to each in turn. When all have
received a blessing, Priest and Priestess return to circle and all join
hands. Priest and Priestess signal end to song by returning to center.]
 
PART THREE CLOSING
 
1. Thanking the Lord and Lady
 
[Priest thanks Lady, Priestess thanks Lord.]
 
2. Return to Mundane Consciousness
 
[Priestess return to circle. Priest resumes pathworking in ancient
clearing, thanks quarters and draws participants back into normal
consciousness. Priest returns to circle.]
 
3. Opening the Circle
 
[Bard moves to center and addresses all.]
 
The rite is ended, the circle is open, may the blessing of the Lord and
Lady be with you all. So mote it be. (All respond.)
 
END

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                              Yule Ritual
YULE DIVINE PLAY - by Lady Allusha, Coven Tara, publiched in the
Georgian Newsletter, December 1983

Characters:  Narrator, Earth Goddess, Handmaidens, Sun God
Props:  Yule Fire

Narrator:  It has been a long cold winter.  Here, where the trees are
all barren and the snow covers the ground the nights are dark and long.

Earth Goddess enters, followed by her Handmaidens.  They all move slowly
around towards the birthing spot.

Narrator:  We see shadowy figures in the distance, moving slowly.  The
delicate footprints lead into the deepest realms of the forest.  It is
the Earth Goddess, pregnant with Life, followed by her Handmaidens.

Earth Goddess stops.  Handmaidens gather before her and kneel.  Earth
Goddess starts to make soft birthing sounds.

Narrator:  Listen!  The Earth Goddess is about to give birth.   In the
midst of deepest darkness, light shall be reborn.  Lend her your aid!

Handmaidens start swaying gently, joining in the birthing sounds.
Narrator encourages all present to join in the birthing sounds.  The
sounds get louder and louder until ...

Narrator:  The Sun is Born!

Sun God jumps out from hiding into the center.  He appears small and
weak.

Earth Goddess:  Go, my faithful Handmaidens, and build up the Yule fire.

That the weak Sun God shall grow in warmth and strength by its flames.

She collapses with a sigh.  Handmaidens build up the fire.  The Sun God
slowly grows as the fire grows, until he stands tall with his arms
outstretched.  He says, " I have returned"  Then he dances a little jig.

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                                  YULE RITUAL

         The celebrants gather in a room apart from the ritual area.
         It is best if the ritual can be held in a room without lights
         and with no heat.  Priest and Priestess may choose to cast
         the circle before hand and allow all to enter through a
         portal, or cast after the candle lighting. At the time for
         the ritual to begin, the warden and maiden lead all into the
         ritual area with only one dim candle to light the way which
         circles to the Southern tower and stays there.  As all shiver
         in the darkness, the priest and priestess, at the Southern
         tower begin, alternating:

         It is winter.
         It is night.

         We await the Sun.
         We await the light.

         In this darkness
         In this night,

         We await the warmth.
         We await the light.

         (Together:) And slowly it comes.

         (As they have moved around the cirle saying these things, the
         Priestess Widdershins and the Priest Deosil, they light
         candles which completely surround the circle. By the time
         they have finished, the room should be very bright.)

         Circle is cast if not already.  Salt and water. Fire and air.
         Quarters summoned in manner appropriate to the season.

         God Invocation
         Priestess:

         Horned God, Winter God, Father of the Sun, with frost upon
         your beard and the blazing of Yule fires in your eyes, you
         bless us with your presence. We greet you.

         Goddess Invocation
         The Winter God (lighting the appropriate candles, which are
         held by women appropriately dressed):

         White is for the Maiden, divine and joyous child.  Fresh as
         the snow is her taper.  I give greetings, Blessed One.

         Red is for the Mother, warm embracing creation queen.
         Scarlet as the winter sunset is her taper.  I give greetings,
         Regal One.
2586

         Black is for the Crone, keeper of magical mysteries.  Ebon as
         the stormy night is her taper.  I give greetings, Wise One.

         Queens of winter, Sister, Mother, Grandmother, I greet you
         and ask your blessings upon your people gathered here.

         The three Goddesses, dividing the parts appropriately, invoke
         the Sun (the Maiden then crowns the God with a crown of
         candles or other appropriate crown, the Mother gives him a
         staff with a pine cone tip and the Crone gives him a kiss):
         Return, oh, return!  God of the sun, god of the light,
         return!  Darkness has fled -- Thou hast no enemies.  O lovely
         helper, return, return!
         Return to thy sister, thy spouse, thy mother who loveth thee!
         We shall not be put asunder.  O my brother, my consort, my
         son, return, return!  When I see thee not my heart grieveth
         for thee, mine eyes seek for thee, my feet roam the earth in
         search of thee!  Gods and men weep for thee together.  God of
         the sun, god of the light, return!  Return to thy sister, thy
         spouse, thy mother, who loveth thee!  Return!  Return!
         Return!

         The God raps three times on the altar with his wand

         Sun King:
         Newly born, am I.  What wisdom says the watcher of the east
         to aid me and those gathered here with me?

         East:
         This is a time for entering wilderness and seeking its
         magical strengths.  A time for standing alone and godlike,
         and seeing all things clearly.  It is a season of joy!

         Sun King:
         What wisdom says the watcher of the south?

         South:
         This is a time of active seeking, both without in nature and
         within oneself.  Eagerness and resolution shall concern
         mysteries and create results.  It is a season of courage!

         Sun King:
         What wisdom says the watcher of the west?

         West:
         This is a time for devotion to the way of the wild places and
         seeking the calmness of solitary locales.  A time for finding
         understanding, and confiding only in trusted friends.  It is
         a season of meditation!

         Sun King:
         What wisdom says the watcher of the north?

         North:
         This is a time to know the endurance of the hills, and to so
         grow in one's own inner firmness.  A time for scrupulousness
         and thoroughness and considering all things.  It is a season
         of confidence!

         The Winter God:

         Rich are these gifts of knowledge.  Soon I will give way to
         my Son, but until that time mine is the feast and the season
         of joy.  (The God blesses the feast as is customary for the
         group.)

         Each Deity and Watchers is thanked and bid farewell as they
         were invoked.

         The circle is released as is appropriate to the group.

         Notes:

         If anyone is crowned with a crown of candles, a veil helps
         with the dripping wax.  Holly can be pretty uncomfortable,
         too, so ditto.

         Portions of this are liberally stolen from the Magical Rites
         from the Crystal Well by Ed Fitch.  It's great stuff and you
         may want to use it outright, rather than my mutilated
         version.

         If you have enough people and candles, everybody may be naked
         by the end of this.

         It's great to use your oldest male as Winter and your
         youngest male for the Sun (kids are great suns).  Same for
         the Goddesses.

         Obviously, this is just an outline that can be spindled,
         folded and mutilated any way you like.  The opening part with
         the candles we have used for more than one Yule and it's
         really great.

         We have also done a guided meditation into Herne's Grove,
         rather than a Winter God invocation.  It involves a treck
         through the winter forest, trudging through snow until you
         find the lone pine tree in the clearing in the heart of the

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                         Female Wine Blessing

The Goddess calls originate from an all-female version I wrote of the
Dedication ritual of the Odyssian tradition. The original was written by
Richard and Tamarra James. This version follows the structure of the
original fairly closely, and maintains some of the original lines, so if
you like it, send your compliments to Richard as well as to me.

Ditto for the Wine Blessing, as it is a modified version of the Odyssian
standard WB.

One priestess represents the Moon Goddess (the conventionally feminine
role), and the other the Sun Goddess (the conventionally mascualine
role).
We half-jokingly called this the butch-femme wine blessing...

Goddess Calls:
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SG:     I am She who shone forth from the Dark of Night,
        When time was begun.
        Lady of the Sea, join Me,
        And let all things be formed of Our union.
       Thou who art called Artemis, Hecate, Cerridwen, Isis.
        Giver of love, protection, and the joy of life,
        Goddess of the Earth, Moon and Sea,
        Ruler of the Night,
        Mistress of Magic, Keeper of the Mysteries.
        Ascend to Me on bright and silvered wing.
        For lo, I receive these gifts of Thee:
        Life, and love, and gifts from the Sea.
        I am the Sun, the Sun that calleth Thee.
        I am the arching Sky that covers Thee.
        Come unto Me, my Lady, come unto Me,
        And be welcome.
        Hail, and blessed be.

MG:     I am She who rose from the depths of the Sea,
        When time was begun.
        Lady of the Bright Sky, join Me,
        And let all things be formed of Our union.
        Thou who art called Athena, Bast, Sekhmet, Amaterasu.
        Giver of strength, guidance, and the will of life,
        Goddess of the Sun, Sky, and Winds,
        Ruler of the Day,
        Bringer of Justice and Voice of Truth.
        Descend to Me on bright and golden wing.
        For lo, I receive these gifts of Thee:
        Life, and strength, and fullest ecstasy.
        I am the Sea, the Sea that calleth Thee.
        I am the waiting Earth that welcomes Thee.
      Come unto Me, my Lady, come unto Me,
      And be welcome.
         Hail, and blessed be.

Wine Blessing:

MG  anoints SG and hands her the athame.

MG:     Bright Lady, thou art the Sun.
      Thy heat is radiant.
      Warrior Maiden, Giver of the Law,
      Here is the athame,
      The Air and Fire are contained within it,
      As are their powers.

SG  anoints MG and hands her the chalice.

SG:     Dark Lady, thou art the Moon,
      Giver of dreams and visions.
      Wise One, Teacher of the Mysteries,
      Here is the chalice,
      The Earth and the Sea are contained within it,
      As are their powers.

SG:   I am the spark of life,
       The well of flame wherein dwells all power and potential.

MG:      And I am the primal matter,
         The core of earth that gives shape and form to that power.

Both: Neither one can work without the other.
      One without the other is incomplete.

SG:   Mine are wisdom and knowledge, passion and pride.

MG:     And mine are love and dreams, silence and mystery.

Both: To learn you must suffer,
        To live you must be born,
        To be born you must die.
        The beginning, continuation and the end,
        Over and over.

SG:     The Sun brings forth light,

MG:     And the Moon holds it in darkness.

SG:     As above,

MG:     So below.

SG:     (Raises athame) And as the athame is one half of our divine
nature,

MG:   So the chalice is the other.

Both: (Athame into chalice) And conjoined they be one in truth,
        For it is in the Dance that Life is born,
        In the balance that truth is found,
        And there is no greater power in all the world
        Than that of Love.

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                        Altars (misc. Thoughts)
                            Chris Olmstead

As for Altar set ups...
1.  I once read Crowley's remarks on how he contrived his stuff while he
was out wandering the world or climbing mountains.  He found ways to
just use the simple things from his kit...cook knife became Athame, tin
cup became the Cup...etc.

This sort of 'kitchen witch' working is accepted by lots of folks.  You
can set an altar up and take it down as fast as you can set a table.

2.  I also have noted the "Porto-Pagan" set-ups at some of the Pagan
Fests I've attended.  Carry the stuff in a cardboard box that can be
up-ended for an altar, or even placed on it's side for a rain-proof
'shrine'.  Close and carry off at the end of the visit with a minimum of
re-wrapping to protect the fragiles.
Some just contrive one with the natural objects at hand...a rock, a
stick, a lantern or candle, etc.

3.  Some folks (including myself) have a small duffle into which I've
placed a second set of "traveling" working tools.  I have the great
good-fortune of having friends who give me cool things.  The coolest

stay on my Altar, the second-coolest hang out in the sac, and sometimes
I shift the goodies around.

4.  I have a buncha books that offer arrangements I find a bit Over-
whelming, but I can certainly post them, if you really need them.  If
you want me to fetch out Official Altar diagrams from some of the slick
commercial works I have on the shelf, RSVP.

5.  For "public" Altar, in my home, I 'clutter' a shelf, a mantle, or a
small window sill.  It sounds to me as though, since all your stuff is
packed andyour space is totally compressed, that the "window sill" Altar
is a good solution for you.  I put a little origami pinwheel up on an
Eastern sill, a small shell on a Western one, a tiny oil lamp on a
Southern one, and a pretty rock on a Northern one.  The whole House is
the Altar "Table".

To clear my space I have been known to light a stick of incense, scaling
it upward in my mind until I am swinging a huge flaming brand before the
various Darks I'm dispelling, and run through the house screaming and
raving aloud until they back off.  A joss stick lasts about 20 minutes.
I can almost guarantee that if you summon your Ki and Incant over a
flaming brand for 15 minutes, most Shadows _will_ go elsewhere.  I
haven't had to do it in THIS house more than twice in 3 years.

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                          What Is Shamanism?
Since the term "shamanism" has been used in a number of ways during the
discussions here I thought it might be helpful to present some basic
information on shamanism as the inter-disicplinary subject that it has
become since Mircea Eliade wrote _Shamanism_.

The following is from the Foreward, which explains the approach that
Eliade took to study Shamanism as a magico-religious phenomena, and
which has been the foundation that shamanism as a spiritual tradition,
as well as explaining how other academic disciplines approach the
subject.

         ---------------------------------------

Mircea Eliade
_Shamanism: Archaic Techniques of Ecstasy_
Princeton University, Bollingen Series LXXVI 1964

Originally published in French as _Le Chamanisme et les techniques
archaiques de l'extase_, Librairie Payot, Paris, 1951.  Revised and
enlarged for the Bollinger edition.

ISBN 0-691-01779-4 pbk   0-691-09827-1 hdbk

   To the best of our knowledge the present book is the first to cover
   the entire phenomenon of shamanism and at the same time to situate it
   in the general history of religions.  To say this is to imply its
   liability to imperfection and approximation and the risks that it
   takes.  Today the student has at his disposition a considerable
   quantity of documents for the various shamanisms--Siberian, North
   American, South American, Indonesian, Oceanian, and so on.  Then too,
   a number of works, important in their several ways have broken ground
2591

   for the ethnological, sociological, and psychological study of
   shamanism (or rather, of a particular type of shamanism).  But with
a
   few notable exceptions--we refer especially to the studies of Altaic
   shamanism by Holmberg (Harva)--the immense shamanic bibliography has
   neglected to interpret this extremely complex phenomenon in the
   framework of the history of religion.  It is as a historian of
   religions that we, in our turn, have attempted to approach,
   understand, and present shamanism.  Far be it from us to think of
   belittling the admirable studies undertaken from the viewpoints of
   psychology, sociology, or ethnology; we consider them indispensable
   to understanding the various aspects of shamanism.  But we believe
   that there is room for another approach--that which we have sought to
   implement in the following pages.

   The writer who approaches shamanism as a psychologist will be led to
   regard it as primarily the manifestation of a psyche in crisis or
   even in retrogression; he will not fail to compare it with certain
   aberrant psychic behavior patterns or to class it among mental
   diseases of the hysteroid or epileptoid type.

   We shall explain why we consider it inacceptable to assimilate
   shamanism to any kind of mental disease.  But one point remains (and
   it is an important one), to which the psychologist will always be
   justified in drawing attention: like any other religious vocation,
   the shamanic vocation is manifested by a crisis, a temporary
   derangement of the future shaman's spiritual equilibrium. All the
   observations and analyses that have been made on this point are
   particularly valuable  They show us, in actual process as it were,
   the repercussions, within th epsyche, of what we have called the
   "dialectic of hierophanies"--the radical separation between profane
   and sacred and the resulting splitting of the world.  To say this is
   to indicate all the importance that we attribute to such studies in
   religious psychology.

   The sociologist, for his part, is concerned with the social function
   of the shaman, the priest, the magician.  He will study prestige
   originating from magical powers, its role in the structure of
   society, the relations between religious and political leaders and so
   on.  A sociological analysis of the myths of the First Shaman will
   elicit revealing indications concerning the exceptional position of
   the earliest shamans in certain archaic societies.  The sociology of
   shamnism remains to be written, and it will be among the most
   important chapters in general sociology of religion.  The historian
   of religions must take all these studies and their conclusions into
   account.  Added to the psychological conditions brought out by the
   psychologist, the social ocnditions, in the broadest sense of the
   term, reinforce the element of human and historical concreteness in
   the documents that he is called upon to handle.

   The concreteness will be accented by the studies of the ehtnologist.
   It will be the task of ethnological monographs to situate the shaman
   in his cultural milieu.  There is danger of misunderstanding the true
   personality of a Chukchee shaman, for example, if one reads of his
   exploits without knowing anything about the life and traditions of
   the Chukchee.  Again, it will be for the ehtnologist to make
   exhaustive studies of the shaman's costume and drum, to describe the
   seances, to record texts and melodies, and so on.  By undertaking to
2592

   establish the "history" of one or another constituent element of
   shamanism (the drum, for example, or the use of narcotics during
   seances), the ethnologist--joined when circumstances demand it, by a
   comparatist and historian--will suceed in showing the circulation of
   the particular motif in time and space; so far as possible, he will
   define its center of expansion and the stages and the chronology of
   its dissemination.  In short, the ethnolgist will also become a
   "historian," whether or not he adopts the Graebner-Schmidt-Koppers
   method of cultural cycles.  In any case, in addition to an admirable
   purely descriptive ethnographical literature, there are now available
   numerous works of historical ethnology: in the overwelming "gray
   mass" of cultural data stemming from the so-called "ahistorical"
   peoples, we now begin to see certain lines of force appearing; we
   begin to distinguish "history" where we were in the habit of finding
   only "Naturvolker," "primitives," or "savages."

   It is unnecessary to dwell here on the great services that historical
   ethnology has already rendered to the histroy of religions.  But we
   do not believe that it can take the place of the history of
   religions.  The latter's mission is to integrate the results of
   ethnology, psychology, and sociology.  Yet in doing so, it will not
   renounce its own method of investigation or the viewpoint that
   specifically defines it.  Cultural ethnology may have demonstrated
   the relation of shamanism to certain cultural cycles, for example, or
   the dissemination of one or another shamanic complex; yet its object
   is not to reveal the deeper meaning of all these religious phenomena,
   to illuminate their symbolism, and to place them in the general
   history of religions.  In the last analysis, it is for the historian
   of religions to synthesize all the studies of particular aspects of
   shamanism and to present a comprehensive view which shall be at once
   a morphology and a history of this complex religious phenomena.

                                            pg. xi-xiii

    Chapter One, General considerations.  REcruiting Methods.  Shamanism
    and Mystical Vocation.

    Since the beginning of the century, ehtnologists have fallen into
    the habit of using the terms, "shaman,"  "medicine man," "sorcer,"
    and "magician" interchangeably to designate certain individuals
    possessing magico-religious powers and found in all "primitive"
    societies.  By extension, the smae terminology has been applied in
    studying the religious history of "civilized" peoples, and there
    have been discussions, for example, of an Indian, an Iranian, a
    Germanic, a Chinese, and even a Babylonian "shamanism" with
    reference to the "primitive" elements attested in the corresponding
    religions.  For many reasons this confusion can only militate
    against any understanding of the shamanic phenomenon.  If the word
    "shaman" is taken to mean any magician, sorcerer, medicine man, or
    ecstatic found throughout the history of religions and religious
    ethnology, we arrive at a notion at once extremely complex and
    extremely vague; it seems, furthermore, to serve no purpose, for we
    already have the terms "magician" or "sorcerer" to express notions
    as unlike and as ill-defined as "primitive magic" or "primitive
    mysticism."
    We consider it advantageous to restrict the use of the words
2593

    "shaman" and "shamanism" precisely to avoid misunderstandings and
  to
    cast a clearer light on the history of "magic" and "sorcery."  For
    of course, the shaman is also a magician and medicine man; he is
    believed to cure, like all doctors, and to perform miracles of the
    fakir type, like all magicians, whether primitive or modern.  But
    beyond this, he is a psychopmp, and he may also be preist, mystic
    and powet.  In the dim, "confusionistic" mass of the religious life
    of archaic socieites considered as a whole, shamanism--taken in its
    strict and exact sense--already shows a structure of its own and
    implies a "history" that there is every reason to clarify.

    Shamanism in the strict sense is pre-eminently a religious
    phenomenon of Siberia and Central Asia.  The word comes to us,
    through the Russian, from the Tungusic _saman_.  In the other
    languages of Centeral and North Asia the corresponding terms are
    Yakut _ojuna_ (_oyuna_), Mongolian _buga_, _boga_ (_buge_, _bu_) and
    _udagan_ (cf. also Buryat _udayan_, Yukut _udoyan_: "shamaness")_,
    Turko-Tartar _kam_ (Altaic _kam_, _gam_, Mongolian _kami_, etc.)  It
    has been sought to explain the Tungusic term by the Pali _samana_,
    and we shall return to this possible etymology (which is part of the
    great problem of Indian influences on Siberian religions) in the
    last chapter of this book.  Throughout the immense area comprising
    Central and North Asia, the magico-religious life of society centers
    on teh shaman.  This, of course, does not mean that he is the one
    and only manipulator of the sacred, nor that religious activity is
    completely usurped by him.  IN many tribes the sacrificing priest
    coexists with the shaman, not to mention the fact that every head of
    a family is also the head of the domestic cult.  Nevertheless the
    shaman remains the dominating figure; for throught the whole region
    in which the ecstatic experience is considered the religious
    experience par excellence, the shaman, and he alone, is the great
    master of ecstasy.  A first definition of this complex phenomenon,
    and perhaps the least hazardous, will be: shamanism = _technique of
    ecstasy_.

                                        pgs 3-4

    Yet one observation must be made at the outset: the presence of a
    shamanistic complex in one region or another does not necessarily
    mean that the magico-religious life of the corresponding poeple is
    crystallized around shamanism.  This can ocur (as, for example, in
    certain parts of Indonesia), but it is not the most usual state of
    affairs.  Generally shamanism coexixsts with other forms of magic
    and religion.

    It is here that we see all the advantage of emplying the term
    "shamanism" in its strict and proper sense.  For, if we take the
    trouble to differentiate the shaman from other magicians and
    medicine men of primitive societies, the identification of shamanic
    complexes in one or another region immediately acquires definite
    significance.  Magic and magicians are to be foudn more or less all
    over the world, where as shamaism exhibits a particular magical
    specialty, on which we shall dwell at legth: "master over fire,"
    "magical flight," and so on.  By virtue of this fact, though the
    shaman is, among other things, a magician, not every magician can
    properly be termed a shaman.  The same distinction must be applied

    in regard to shamanic healing; ever medicine man is a healer, but
    the shaman employs a method that is his and his alone.  AS for the
    shamanic techniques of ecstasy, they do not exhaust all the
    varieties of ecstatic experience documented in the history of
    religions an dreligious ethnolgoy.  Hence any ecstatic cannot be
    considered a shaman; the shaman specializes in a trance during which
    his sould is believed to leave his body and ascend to the sky or
    descend to the underworld.

    A similar distinction is also necessary to define the shaman's
    relation to "spirits."  All through the primitive and modern worlds
    we find individuals who profess to maintain relations with
    "spirits," whether they are "possessed" by them or control them.
    SSEveral volumes would be needed for an adequate study of all the
    problems that arise in connection with the mere idea of "spirits"
    and of their possible relations with human beings; for a "spirit"
    can equally well be the sould of a dead person, a "nature spirit,"
a
    mythical animal, and so on.  But the study of shamanism does not
    require going into all this; we need only define the shaman's
    relation to his helping spirits.  It will easily be seen wehrein a
    shaman differs from a "possessed" person, for example; the shaman
    controls his "spirits," in the sense that he, a human being, is able
    to communicate with the dead, "demons," and "nature spirits,"
    without thereby becoming their insturment.  To be sure, shamans are
    sometimes found to be "possessed," but these are exceptional cases
    for which there is a particular explanation.

    These few preliminary observations already indicate the course that
    we propose to follow in odrder to reach an adequate understanding of
    shamanism.  In view of the fact that this magico-religious
    phenomenon has had its most complete manifestation in North and
    Central Asia, we shall take the shaman of these regions as our
    typical example.  We are not unaware, and we shall endeavor to show,
    that Central and North Asian shamanism, at least in its present
    form, is not a primordial phenomenon that has a long "history."  But
    this Central Asian and Siberian shamanism has the advantage of
    presenting a structure in which elements that exist independently
    elsewhere in the world--i.e., special relations with "spirits,"
    ecstatic capacities permitting of magical flight, ascents to the
    sky, descents to the underworld, mastery over fire, etc.--are here
    already found integrated with a particular ideology and validating
    specific techniques.

                                        pgs. 5-6

                          -------------------------
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By: JULIA PHILLIPS
Re: Travelling Chant
Some time ago I promised to post some of the BoS material I have which
(allegedly) pre-dates Gardner. No guarantees <g>, but I was told that
this chant dates from the 1920s:

Let's ride, let's ride, to the sabbat tonight,
we'll ride over hill, over dale.
We'll ride to the feasting and ride to the dance,
and ride to the October ale.

Let's dance, let's dance at the sabbat tonight,
We'll sing with a heart full and glad.
We'll sing and we'll love through the chill autumn night,
and remember the loves we have had.

Let's ride, let's ride when the sabbat is done,
let's ride back to hearth and to home.
Let's ride back together all under the stars,
and wait for the next sabbat to come.

I think it's rather a nice chant, whenever it was written.

B*B Julia

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                         Bridal Blessing Song
This is one of a collection which I have been told dates from the 18th
century. As with the previous one, no guarantees <g>!

Blessing Song for a Bridal

Bless the furrow, bless the plough
and bless the seed that springs.
Bless the fruit and bless the corn
the blossoms on the bough.
Bless the man and bless the maid
and bless the bed they share.
Bless the babe that's got this night
and in the Lady's care.

B*B Julia

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---- A WICCANING PART 4 ---

THE DIVULGENCE OF THE NAMES (explained to the Witnesses):

ANCIENT EUROPEAN PEOPLES BELIEVED THAT YOU MUST HAVE TWO
NAMES, ONE PUBLIC AND ONE A SECRET NAME THAT ONLY THOSE
PRESENT AT THE BLESSING CEREMONY KNEW. THIS SECOND NAME
IS FOR USE AFTER PUBERTY, WHEN THE SOUL CHANGES INTO ITS
FIRST ADULT SELF, WHEN IT CAN BE UTTERED ONCE MORE, AND
MADE PUBLIC. THE PURPOSE OF THE FIRST PUBLIC NAME WAS TO
DIVERT THE EVIL EYE, TO GAIN FAVOR WITH THE FATES, TO
KEEP AWAY SICKNESS, AND TO HELP THE CHILD REACH ADULTHOOD.

Priestess:
"Great Spirit of Nature, protect and guide these young souls
among us. May the Blessings of the wise and joyous Father of the Gods
far-seeing and far-knowing be upon thee. May the blessings of the Triple
Goddess, of Maiden, of Mother, of Crone, and all their power
be upon thee."

The following blessings/invocations were spoken and followed by
the child being immersed in the ocean water of the beach where
the ritual was held:

ELIZABETH'S DUNKING:

Anna Perenna
Great Goddess, Mother of All
Envelope this daughter of yours
in the waters of Your womb
Grant her protection from wrong-doing
Wash away the memories of her pain
Shower her with Your blessings
in a life everlasting
Bless Elizabeth Mae Luzerne.
So Mote it Be!

PATRICK'S DUNKING:

Great Goddess, Nurturer and Bearer of all Men, great and small
Without whose womb they would not be
Mother of Gods, of Sacrificial Kings,
Presidents, Emperors, and beggars
Welcome this son of Yours into Your Light
and as you have taught us, let him find
"Beauty and strength, power and compassion,
mirth and reverence, honor and humility"
within his heart.
Wash his fears away with your caress!
Bless Patrick Howard Lloyd!
Blessed Be!

MORGAINNE'S DUNKING:

Hail, o gracious and most magnificent Lady
whose slender hand turns the vast wheel of the sky.
whose triple aspect does see
the beginning, the life, and the end of all things.
whose wells of mystery do give
inspiration and rebirth thoughout eternity,
receive here this small daughter of yours with blessings
and with love.
Bless Morgainne Ellayne!
So mote it be!

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                                 Santa
                             TANE JACKSON

Christmas has two distinct themes running through it, as study of any
collection of Christmas cards shows. One is the religious aspect,
involving Wise  Men, angels, the Star and shepherds, and refers to
the Gospel story of the birth of Christ. The other theme seems totally
unrelated and depicts reindeer, stockings, a sleigh and, of course,
Santa Claus.

The two main Christmas personalities are Jesus and Santa, as most people
will agree. Everyone brought up in a Christian country knows the
significance of Jesus at this time but just who is Father Christmas and
why should he become  part  of  a  religious festival?

    We must first look back at history and see why December became  such
an  important month in the religious calendar in the first place. The
reason is, of course,  the  Winter  Solstice, December 21st, when the
Sun appears to stop in the sky prior to beginning its journey back
across the heavens.

    After the Solstice the days gradually  get  longer  and  the peoples
of old considered this to be almost the birthday of the Sun. The peoples
of the northern hemisphere were fond of having a festival in mid-winter,
perhaps because they needed something to take their minds off the long,
cold, dark days.

    In ancient Rome the feast of Saturnalia  was  held  between December
17th and 23rd and gifts   were   exchanged.   The Romans also held the
feast of Brumalia on the Solstice day itself and considered this to be
the birthday of Mithra the unconquered Sun god. The Norsemen celebrated
Yule at this time, to herald the return of the Sun.

    It is interesting to note that Christ is often known as the Light of
the World, a title that continues this theme of darkness in retreat in
the face of good.

    The Solstice has long been associated with the idea of people giving
each other presents. Apart from giving gifts at Saturnalia the Romans
also exchanged presents on the feast of the Kalends, which we call New
Year's Day.  These customs prevailed all over the Roman Empire when
Christianity was still a new religion.

    When Christianity spread to the northern lands they found the
Norsemen worshipping Odin--who rode his chariot through the night sky at
the time of the Winter Solstice, handing out gifts.

    Because the exchange of gifts was so linked in the pagan mind with
these old festivals devout Christians were not supposed to exchange
gifts  at  this  time.  However,  gift-exchange  never died out on the
European scene and finally the Church fathers had to do something about
it.  They did not want to let people keep on believing that Odin or any
other pagan deity had anything to do with gift-bringing so they looked
around for an acceptable Christian figure to bring them instead. The
person they chose  was  St  Nicholas,  the former Bishop of Myra in the
4th century AD.

    Not much is actually known about St Nicholas, though many legends
grew up around his kind ly figure. One thing that qualified him for the
role of gift-bringer was his feast day being December 6th, a date
sufficiently close to the Solstice for the two to be connected in the
mass mind.

    St Nicholas was a useful saint and could even be described as
all-purpose.  His responsibilities included the welfare of pawn-
brokers, boatmen, parish clerks, dockers   and   barrel-makers among
others. He was the patron saint of both Russia and Aberdeen.  The
best-known  story about him tells of his leaving three bags of gold on
a poor man's windowsill as dowries for his three daughters. One version
of this tale states that the gold was thrown through the window and
landed in a stocking that had been hung up to dry, which perhaps
explains our custom of the Christmas stocking.
................................................................................
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                         ********************
                    A Witch's Thoughts on Halloween
     Most people celebrate Halloween as a children's holiday of candy
and costumes.  However, I will be celebrating tonight as Samhain
("Sow-wen"), the Celtic New Year, the night for remembering loved ones
past and looking toward the future. For I am a Neo-pagan, a follower of
the Old Religion, a Wiccan.  I am a Witch.
     There are probably as many definitions of Wicca as there are prac-
titioners of the Craft--one of the joys of this path is that there is no
"one, true way"; intuition is as valuable as teaching.  This then is my
personal definition of what Wicca is to me.
     First, what Wicca is not is devil-worship.  Wiccans don't believe
in an entity of all-evil.  (I personally don't believe in evil per se;
all evil is simply a perversion or excess of something that is good when
present in a proper balance.)
     Wicca is a religion based on experience of Deity as male and
female.  It is pantheistic--seeing all things as part of God/dess, and
seeing the Earth Herself as a living organism of whom we are part.  It
is also a religion of immanence--seeing God/dess present in each of us
and in the world around us, not "out there somewhere" but part of daily
life.
     Wiccans celebrate eight major holidays, or sabbats--the beginning
and midpoint of each season.  We also celebrate the phases of the moon:
some only celebrate the full moon while others celebrate full, waxing,
and new moons.  Each of these rituals helps keep us in touch with
Nature.  These celebrations are in small groups usually called circles,
covens, or groves and are usually led by a Priestess, and often a
Priest.  Some groups share duties and avoid titles.
     Wicca is also a "Craft".  We practice magic through chants,
visualizations and spells, all to focus our will on something we want to
happen.  We believe that everything we do, good or ill, comes back to us
tripled, which is why we don't "hex" or "curse" anyone.  We also believe
that many psychic talents are real and simply haven't been studied
enough by science to be catalogued as such.
     Wiccans for the most part accept reincarnation, not as dogma to be
believed, but as fact based on personal experience.  Many of us remember
past lives.  As one who has studied science, I know that every atom of
my body once was part of something else, and I am  continually losing
atoms that become part of others.  Knowing this, it makes sense that my
soul also is "recycled".
     Wicca is a positive philosophy.  The only "law" is 'An it harm
none, do as ye will":  Enjoy life to its fullest, and remember to help
everyone else enjoy it as well.  Wiccans don't preach; Wiccans don't
evangelize.  Everyone has to find his/her own path, and we welcome the
diversity this brings.
     So tonight, when you dress up as a "wicked witch", know that there
are "good witches" celebrating as well.  Know that I and thousands like
me throughout the world are celebrating the cycles of life through the
dance of the Lord and the Lady, trying to make this world we all share
a little brighter through our cauldron fires in the darkness.  Know we
are not out to convert you;  know we mean you no harm.  All we ask for
is understanding, tolerance, and the freedom to practice as we choose.

Blessed Be,

Cecylyna Brightsword
High Priestess, Thalia Clan
P.O. Box 681092 . Indianapolis, IN 46268-1092 . (317) 579-3083
................................................................................
2599

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                         The Money Tree Spell
                            Rowan Moonstone

YOu wil need:

Green candle annointed w/ pine oil.
Sweet basil (1tbsp of basil in r hand.)
Pine incense
 (Pass the basil over the altar candles and the green candle and incense
3 times and sprinkle basil around the green candle.

Green silk pouch
White altar candles annointed w/ sandalwood oil
5 pennies, 4 old, 1 new.
Salt
Water
orange candle annointed w/ basil oil
parchment

O Altar Candle                                  O Altar Candle

                        O Green Candle
                        _____________
                       |             |
                       | Parchment   |
                        --------------

O orange candle                                 O salt
                        O pennies

                        O  pine incense         O  water

On a waxing moon, set the altar in the east of yoru circle.  This will
need to be left up for a full waxing cycle.  You will need easy access
to a door.
Take a new penny in your hand, Circle the altar deosil and say
"Bring to me what I see By thy power, Hecate,"

Spin rapidly deosil and go outside and toss the new penny in the air.
Wherever it lands, bury all 5 pennies, saying:

"I give thee money - Hecate
Return to me prosperity.
I give thee five
REturn by three
As I will
So mote it be."

Return to your altar and snuff out the candles.

Next week, at the same day and time, return to your altar with your
talisman bag and the parchment.  Light the orange candle.  Visualize
money flowing onto the altar.  Unearth the coins and bring them to the
altar.  Wash them in the chalice water to purify them.  Pass them
through the incense smoke and the fire from the orange candle.  Place
each coin in the talisman pouch, old coins first.  Add nine pieces of
rock salt, close the mouth of the talisman pouch and face east and say:

"Bring to me
what I see
By thy power
Hecate.
Altar power
Must it be
Earth and Air
Fire and Sea
Bring to me
What I see
By thy power
Hecate."

Place the bag inside your cloting and wear it every day for 7 days.
Leave it on your altar every night visualizing prosperity.  On the 7th
day, hide it in the eastern portion of your house.

There it is.  It's a complicated spell, but it does work.

BB
Rowan

2600

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                     Spell for contacting a friend
                            Rowan Moonstone
This spell should be used to cause someone with whom you have lost
contact to contact you.  It is not manipulation so much as an astral
call for contact when you have no other way to reach them that you know
of.

You will need:

White candle annointed w/ sandalwood oil
Sandalwood incense
photo of the person
small glass of water.
salt

Light the white candle and the incense.  Place the picture of the person
on your altar.  Put 2 heaping tablespoons of salt in the palm of your
right hand.  Let a small amount of salt trickle into the glass while
making the sign of the equal armed cross of the elements.  Make this
cross 3 times.  Say " Call me" three times as yo do this.  Then set the
glass on the altar and say "Get in touch with me, please."  They
should contact you by the time the water has evaporated from the glass.

................................................................................
2601

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                      Coming of Age Ritual Notes
                                Malakus
     Over the past weekend during an emotional upheaval I "Birthed" the
concept for the ritual.  I thought I would pass the concept on to you
and see what you think.  I have the ability to visualize a ritual from
beginning to end, sometime with brief snatches of dialogue.  It's like
watching a play from the catwalks.
    This is how I see this ritual unfolding.  The boy who is entering
into Manhood will be abducted from the encampment where he is staying.
The women of his Mother Grove will try to fight the men off from
abducting the boy.  When this skirmish is over and the boy is being
taken off by the men the women will mourn the loss of the child.  The
boy will be stripped of his clothing and dressed in a deerhide loin
cloth.  He will then be blindfolded and his journey will begin.  Where
this ritual is being held there is approximately 5 miles of paths which
the boy will journey over.  He will be led by his Father who will carry
a lamp to light his and his son's way.  At the first prescribed stop the
boy will be addressed by Herne.  Herne, will speak to the boy of his
wild nature, what it is like to be the hunter and the hunted.  He will
charge the boy with the responsibilities of becoming a man through Him.
He will then tell the boy that He will meet him at the appointed place
in the appointed hour.  Never revealing when and where that is.  Herne
will withdraw into the woods as the Father and son begin to journey
again.
    At the second stop the Father and boy will meet the Green Man.  He
represents the boy's earthy nature.  He is the boy sexual responsibility
as a carrier of sacred seed which is necessary to begin life.  That he
must act intelligently when it comes to the act of procreation.  The
Green Man as well will tell the boy that they will meet in the appointed
placed at the appointed hour.   The Green Man will stand in silence as
the Father and boy leave.
    At the third stop the Father and boy will meet LokiRRainbow Dancer.
When I visualized the archetype I saw a myriad number of colours and
flashed of refracted light.  Loki will speak to the boy of his dreams,
wishes and hope He will inform the boy that these are necessary even as
a man.  That he should not give them up but allow them to mature as he
matures.  Loki will also tell the boy that they will meet at the
appointed place in the appointed hour.
    The Father and son will continue there journey until they reach the
last stop on their journey.  Here they will meet the Magus who is robed
in black and you are unable to see his face.  The Magus will speak to
the boy of his inner true self, his highest ideals, his magical self.
He symbolizes Divine Wisdom.  When he is finished speaking he will also
tell the boy of meeting in the appointed place in the appointed hour.
    All the archetype will be wearing masks that will be indicative of
them.  Herne with horns, Green Man with a mask made of leaves, Loki with
the face of the fox, and the Magus with a black mask which entirely
covers his face.  All the other masks will not cover the mouth area.  My
Spirit Brother in Akron, OH is creating the masks and the staves for the
four archetypes.  After the journey has been completed he will be
brought to the gateway of the ritual are Prior to the ritual itself the
boy will be asked to select something that symbolizes his childhood and
that he should bring it with him.  When the boy is abducted those who
abduct him must be sure to acquire this childhood symbol to be given to
the father to take on the journey.  At the gateway the father will stop
the boy and inform him that he must now give up this childhood symbol in
order to enter into the world of men. The boy must surrender the symbol
before the rite can continue.  The symbol will be left at the gateway.
2602

I didn see a traditional circle being cast, rather a ring of men hand in
hand passing energy to form the circle.  I keep hearing "a hand to a
hand, to feed a hand" or a "brother to a brother".  The circle will open
to admit the father and boy The boy is still blindfold and will be place
before the balefire facing the gateway through which he just entered.
I see four men at various stage of the lives serving as Priests.  One is
just past puberty, the next has himself just become a father, the next
being around 40-50 years (the age of the God at the
time of his decline in power) and the last being the Grandfather.  The
four will each evoke one of the four achetypes that spoke to the boy
during his journey.  The Priest just past puberty will evoke Loki, the
new father will evoke the Green Man, the 40-50 year old will evoke
Herne, and Grandfather will evoke the Magus.  Each will be evoked
separately and when each has been evoked will enter the circle from
where they have been waiting out of sight of the circle itself.  Each
will speak further to the boy of his mystery and present the boy with a
"gift" which will enable the boy to commune with the archetype
in times of trial in his life as a man.  The last to speak will be
Herne.  Just as he is is finishing what he has to say he will be
interrupted by the final archetype.  This is the Great Mother.  She will
speak to the boy of his union with her and to truly become a man he must
understand her magics as well.  Herne and the Great Mother will argue
(choice of words, maybe not the best) over who this boy/man belong.  The
Great Mother informs Herne that the boy/man belongs to Her.  Herne
informs Her that She was there at his conception and birth and that She
will have him in death but now the boy/man belongs to Him.  My Spirit
Brother has a staff with a deer hoof end which I see being placed on the
boy's heart while Herne claims him as his.  During the claiming the
boy's blindfold will be removed and the boy/man will see Herne for the
first time with his hoof on his chest over his heart.  After the
claiming is finished the boy will be approached by the four Priests for
the anointing.
     I have an anointing already written for this part of the rite.
While the anointing is being done the four persons who are taking the
roles of the archetypes will leave and return dressed as they wish.  The
boy will be taken to his father who will first greet the boy/man now as
a fellow man and a guardian of the male mystery.  The father will then
take the newly made man to the North quarter where the Great Mother will
speak to the newly made man bestowing Her gift to him.  When the Great
Mother speaks She will be heard only and not seen as if Her voice were
being carried on the wind.
    The the newly made man will be taken to each man in turn in the
circle who will give the newly made man a gift.  I see the gift being
wisdom something that they have learned of life and that they wish to
pass on to help the newly made man's journey through life.  As each man
has an occupation which requires particular tools so does life require
its tools.
     When all have granted their gift the newly made man will be asked
to bestow his blessing upon a horn of ale which symbolized the cup of
brotherhood of all peoples.  The cup will be shared with all in the
circle and will symbolized the universality of men.
    This is where I see the ritual ending.  I see a simple feast being
held where the ritual has been.  More cups will be filled, stories share
in the spirit of brotherhood.  As the night wears on towards dawn the
newly made made will be left to himself, the balefire and the night.  He
will return to the campsite from which he was abducted no longer as a
child but as a man with all the responsibilities of a man.
................................................................................
2603

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                              Lupercalia
                               She-Wolf

Lupercalia ia a Roman ritual of purification and fertility dating from
such an ancient time that even the Romans of the first century B.C.E.
had forgotten its origin and to which Gods it was dedicated and even the
meaning of some of its symbolism. (Contrary to Z Budapest's statements,
it was not known whether it was to Faunus and in fact I think it may
have been sacred to the more ancient founding Goddess, Rumina, the
She-Wolf of Rome.)  Central to the ritual is the lustration (light
flogging) with a goat skin scourge (see, Gardner didn't
invent it).  This was often accompanied by much rowdiness and horse-pla-
y.  The purpose was the purification of the people from curses, bad luck
and infertility.  The ritual is performed on February 15.  The name of
the month comes from the februa, anything used in purifying including
wool (used for cleaning), brooms, pine boughs (which make the air sweet
and pure), etc.

The rite began in the cave of the She-Wolf in the city of Rome where
legend had it that the founders of the city, Romulus and Remus, had been
suckled by the wolf before they were found by a shepherd.  The sacred
fig tree grew in front of the cave.  Vestals brought to the site of the
sacrifice the sacred cakes made from the first ears of the last years
grain harvest.  Two naked young men presided over the sacrifice of a dog
and a goat.  With the bloody knife, their foreheads were smeared with
blood, then wiped clean with wool dipped in milk.  The young men laughed
and girded themselves in the skin of the sacrificed goat.   Much
feasting followed.  Finally, using strips of the goat skin, the young
men ran, each leading a group of priests, around the base of the hills
of Rome, around the ancient sacred boundary of the old city called the
pomarium.  During this run, the women of the city would vie for the
opportunity to be scourged by the young men as they ran by, some baring
their flesh to get the best results of the fertility blessing (you can
see why the Christian church tried so hard to get this ritual banned,
but it was so popular that it continued for quite some time under the
new regime.)

Except for the intrusion of foreign cults, this was the only Roman
ritual where a goat was sacrificed.  Dogs were only offered to Robigus
(a guardian associated with crops), the Lares Praestites (the guardians
of community), and Mana Genata (ancestral guardians).

Because of the cave, the fig tree, the milk, and such, I suspect the
very oldest forms of this rite honored a Goddess.  Unlike some of the
other Roman rites like the October Horse sacrifice, there is no other
Indo-European equivalent in Vedic, Scandinavian, Irish, or Indo-Iranian
traditions.

With modifications, the Temple of Pomona performed Lupercalias and has
a great time.
................................................................................
2604

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                        Stones, A Short Catalog
                             Tandika Star
BLOODSTONE

SCIENTIFIC INFORMATION: Bloodstone is a member of the Chalcedony
family.It is a variety of quartz (silicon dioxide) often with some iron
and aluminum. The chemistry is SiO2. It is dark, bright green spotted
with red inclusions. The streak is white. This is considered a microcry-
stalline variety of quartz and is not found in crystal form.

ENVIRONMENT: Chalcedony is formed in several environments, generally
near the surface of the earth where temperatures and pressures are
relatively low. It commonly forms in the zone of alteration of lode and
massive hydrothermal replacement deposits and as bodies of chert in
chemical sedimentary rocks.

OCCURENCE: India, Germany.

NAME: This stone is also referred to as "heliotrope," which is derived
from two Greek words which signify "sun-turning". It was given this name
because of a notion that when immersed in water it would turn the sun
red. Chalcedony is derived from Chalcedon, an ancient Greek city of Asia
Minor.

LEGEND and LORE: This is one of the birthstones for March.

    "Who in this world of ours, her eyes
    In March first opens, shall be wise.
    In days of peril, firm and brave,
    And wear a Bloodstone to her grave." (5)

Ancient warriors often carried an amulet of bloodstone which was
intended to stop bleeding when applied to a wound.

MAGICAL PROPERTIES: Because it is green, it can be used for "money
spells". It is also considered a "lucky" stone for atheletes because it
imparts courage and stamina.

HEALING: Heliotrope is used today in conjunction with anything having to
do with blood.

PERSONAL EXPERIENCE:I consider the ancient uses of bloodstone in line
with what I use it for today. In addition, I consider it a "cholesterol
buster", and wouldn't hesitate to apply it to any with this type of
problem. Generally I would use it at the Heart Chakra. I've also used it
successfully in situations where I needed "courage" to accomplish
something. I will just carry a piece of it in my pocket for this
purpose.

NOTE: Chrysoprase, carnelian, jasper and agate are all forms of
Chalcedony.

-------bibliography-------

1. Scientific, Environment, Occurance and Name are from (or paraphrased
from) "The Audobon Society Field Guide to North American Rocks and
Minerals".

2605

2. Legends and Lore, Magical Properties are from "Cunningham's En-
cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

3. Some of the healing information may come from "Color and Crystals, A
Journey Through the Chakras" by Joy Gardner.

4. Personal Experience is from MY personal experience, journals and
notebooks, by <grin> Tandika Star.

5. Birthstone poem from "The Occult and Curative Powers of Precious
Stones" by William T. Fernie, M.D.

 an interesting experiment (BLOODSTONE cont.)
.......................................................................-
This is more about bloodstone, but I didn't want to include it in the
main text.  Read on, and you'll see why...

A few years ago, I had a discussion with my daughter (who was about 13
at the time) about the "spiritual essence" of plants and stones. I
explained to her that different people "see" this spiritual essence in
various forms. Somehow, this led to a discussion of "devas", which she
interpreted as "people, but without a body that we can see with mundane
eyes."

A few days later, I was reading a novel, reposed on the sofa in my
livingroom.  She was sitting on the floor by the coffee table, drawing
in her sketchbook with her pastels.

On the coffee table were several stones in a dish. One was an amethyst,
one a bloodstone, one was some yellow/green crystal that someone had
loaned to me because they wanted my "impressions" ...and there were some
others that I don't remember now.

I glanced over at my daughter, and she was holding one of the stones in
her hands, with her eyes closed. She apparently had achieved some form
of "altered state" because her little eyeballs were just wigglin' away
(REM).

A while later, I glanced over, and she was drawing a portrait. After she
seemed finished and satisfied with what she was doing, I questioned her
about it. She said she was drawing the "spirit/deva" of the stones in
the dish.

The one for bloodstone was an elf-like, male person. He had dark/black
hair, green, slanted eyes, "Spock" eyebrows, and pointed ears. Because
of the expression on his face, I asked her what she thought of him. Her
comments were:
"He is very fierce. I'm kind of afraid of him, because it seems like he
is pretty strong and could get mad. He uses weapons...and can fight."

My daughter didn't know anything about the "lore" connected with the
stones. In addition, I found that "bloodstone" was very different from
any of the other "stone portraits" that she did...The rest were much
more "human"...

................................................................................
2606

BROWN (PICTURE) JASPER

SCIENTIFIC INFORMATION: Brown Jasper, sometimes called "picture" Jasper
because of the beautiful variations in coloring, is a type of Chal-
cedony. It is closely related to Quartz, with the chemistry of SiO2. The
color variations are from trace amounts of other minerals, usually iron
and aluminum. The hardness is 7.

ENVIRONMENT: Chalcedony is formed in several environments, generally
near the surface of the earth where temperatures and pressures are
relatively low. It commonly forms in the zone of alteration of lode and
massive hydrothermal replacement deposits and as bodies of chert in
chemical sedimentary rocks.

OCCURENCE: Montana, Utah and Wyoming are prolific locations for Brown
Jasper in the U.S. In addition, fine specimens have come from Brazil,
Uruguay and Egypt.  Other colors and forms of Jasper are abundant in
California, Texas and Arkansas.

NAME: The name Chalcedony is from Chalcedon, an ancient Greek city of
Asia Minor.

LEGEND and LORE: Beautiful Jasper, with light and dark brown markings
was referred to as "Egyptian Marble". Various Native American tribes
used Jasper as a rubbing stone and some called it "the rain bringer".

MAGICAL PROPERTIES: Brown Jasper is balancing and grounding. This stone,
carved into an arrowhead, is worn to attract luck. It is a good stone to
use after completing a ritual to help you regain your center and become
grounded.

HEALING: Jasper is stabilizing. It will help to reduce insecurity, fear
and guilt.

PERSONAL EXPERIENCE: I use a piece of Montana Picture Jasper, which is
mostly brown and tan with a slight bit of sky or navy blue as a strong
grounding stone for those who have an excess of energy at the Splenic
Chakra.I've also used the stone as a basis for a "journey"...The stone
looks like a scene of the Rocky Mountains. Finally, I've used Picture
Jasper as a psychological tool:I will ask someone who is "looking for an
answer" to gaze into the stone and describe all the symbols they see.
Then I work with the client to form the "symbols" into some sort of
answer.

NOTES: Agate, Jasper, Flint, Sardonyx, and onyx are all forms of
Chalcedony. In addition, particular colors of Chalcedony have specific
names, such as Heliotrope, Bloodstone, Chrysophrase and Moss Agate.

                      -------bibliography-------
1. Scientific, Environment, Occurence and Name are from (or paraphrased
from) "The Audobon Society Field Guide to North American Rocks and
Minerals".

2. Legends and Lore, Magical Properties are from "Cunningham's En-
cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

3. Some of the healing information may come from "Color and Crystals, A
Journey Through the Chakras" by Joy Gardner.
................................................................................
2607

CARNELIAN

SCIENTIFIC INFORMATION:Carnelian is the clear red to brownish red member
of the Chalcedony family. It is a microcrystalline variety of Quartz(Si-
licone Dioxide) and may contain small amounts of iron oxides. The
hardness is 7, and the streak is white.

ENVIRONMENT: Chalcedony is formed in several environments, generally
near the surface of the earth where temperatures and pressures are
relatively low. It commonly forms in the zone of alteration of lode and
massive hydrothermal replacement deposits and as bodies of chert in
chemical sedimentary rocks.

OCCURENCE: Fine carnelian comes from India and South America.

GEMSTONE INFORMATION:Carnelian is used as an alternate birthstone for
the month of May.It is normally cut into cabochons, engraved, or made
into seal stones or rounded, polished, and pierced for necklaces and
other items of jewelry.

NAME: The name means "flesh-colored", from [caro], meaning "genitive"
and [carnis], meaning "flesh".

LEGEND and LORE: Carnelian has long been associated with courage and
cleansing of the blood. It was beleived that the stone would improve
one's outlook, making the individual cheerful and expelling fears.

MAGICAL PROPERTIES: Katrina Raphaell says that Carnelian can be used to
"see into the past". The "Crystal Oracle" says that Carnelian referrs to
the Self, and Current Conditions. It is a grounding stone, and associ-
ated with the Earth.  As such, it is considered practical, sensible and
balanced. Cunningham associates the stone with the element of Fire. He
suggests it as a talisman against Telepathic invasion.

HEALING: It is recommended for infertility or impotency. In addition it
is used for purification of the blood. It has also been suggested that
this stone will stop nosebleeding.

PERSONAL EXPERIENCE: I call this the "sexy" stone...since I beleive it
stimulates sexual appetites. I use it in the lower Chakras for infer-
tility and impotency for men(I use Coral as the feminine counterpart.)
I always get a good chuckle when I notice a man wearing a LARGE
Cornelian belt buckle. In addition, I would use this stone for relief of
pain from arthritis in men.

                      -------bibliography-------

1. Scientific, Environment, Occurence and Name are from (or paraphrased
from) "The Audobon Society Field Guide to North American Rocks and
Minerals".

2. Precious and semi-precious gemstone information may come from
"Gemstones" by E. H. Rutland.

3. Other Precious and semi-precious gemstone information may come from
"Gem Cutting", sec. ed., by John Sinkankas.

2608

4. Legends and Lore, Magical Properties are from "Cunningham's
Encyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

5. Some of the healing information may come from "Color and Crystals, A
Journey Through the Chakras" by Joy Gardner.

6. Some of the healing information may come from "A Journey Through the
Chakras" by Joy Gardner.

  ...................................................................
CORAL

SCIENTIFIC INFORMATION: CaCo3, or calcium carbonate in the form of
calcite, is the main constituent of calcareous corals; minor con-
stituents are MgCo3, or magnesium carbonate and proteinaceous organic
substances, which act as binding agents. At 2.5 to 4, the hardness is
slightly higher than that of calcite. The skeletons of corals vary in
color: from bright to dark red, slightly orange-red, pink and white.

ENVIRONMENT: In all cases, coral consists of the branching skeletons of
animals which live in colonies planted on the seabed at depths varying
from tens to hundreds of meters. They are typical of warmish to very
warm seas.

OCCURENCE: The most famous of these organisms is Corallium rubrum, which
lives in the waters of the Mediterranean and, despite its name,provides
not only red, but orange, pink, and white coral. Similar to this are
Corallium elatius, C. japonicum, and C. secundum, which maily live off
the coasts of Japan, China, Indochina, the Philippines, and other
archipelagos of the Indian and Pacific Oceans. Coral colonies occupy
large areas especially in the Pacific, but also near the coast of South
Africa, in the Red Sea, and to the east of Australia.  These latter
colonies, however, consist of madrepore, which has little in common with
the corals used as ornaments.

GEMSTONE INFORMATION: Most of the coral used since antiquity as an
ornamental material comes from the calcareous skeletons of colonies of
marine organisms of the phylum Cnidaria, order Corgonacea, genus
Corallium. Corals take a good polish. They also have a certain degree of
elasticity and can be heated and bent into bangles. Thin brancehes were
and still are polished, pierced, and threaded, unaltered, into neck-
laces. Larger pieces are cut into spherical or faceted necklace beads,
pear shapes for pendant jewelry, or cabochons. It is also used for
carved pieces and small figurines, in both oriental and western
art styles. The most highly prized varities of coral are those that are
a uniform, strong bright red.

NAME: The name is derived from the Latin [corallium,] related to the
Greek [korallion].

LEGEND and LORE: The oldest known findings of red coral date from the
Mesopotamian civilization, i.e. from about 3000 BC. For centuries, this
was the coral par excellence, and at the time of Pliny the Elder it was
apparently much appreciated in India, even more than in Europe.Red coral
has traditionally been used as a protection from the "evil eye" and as
a cure for sterility.  One of the Greek names for Coral was Gorgeia,
from the tradition that blood dripped from the Head of Medea, which
Perseus had deposited on some branches near the sea-shore; which blood,
2609

becoming hard, was taken by the Sea Nymps, and planted in the sea. (8)

MAGICAL PROPERTIES: Coral is associated with Venus, Isis and Water. It
has been used as a form of protective magic for children for hundreds of
years.  Cunningham recommends it as a luck-attractor for living
areas.Sailors use it as a protection from bad weather while at sea.
Red-orange coral is one of the four element gemstones of the Pueblo
Indians. It is one of the four colors used for the directions in the
Hopi/Zuni Road of Life. Coral is considered a representative of the warm
energy of the Sun, and the southern direction.

HEALING: Coral's healing properties are mostly associated with Women,
young children and the elderly. For women it is said to increase
fertility and regulate menstration. For young children, it is recom-
mended to ease teething and to prevent epilepsy. For the elderly, it is
used as a cure for arthritis.

PERSONAL EXPERIENCE: I use coral at the lower Chakras for "Women's
Healing." In  particular, I will use it for disorders relating to female
reproductive organs.  I also use it magically, to represent female
fertility.I have used it with some success for arthritis, but only for
women. This is one of the stones that I "reserve" for female/feminine
use. (I use Carnelian as the "male" counterpart.)  I have not had an
opportunity to try it for a young child.

                      -------bibliography-------

1. Scientific, Environment, Occurence and Name are from (or paraphrased
from) "Simon & Schuster's Guide to Gems and Precious Stones".

2. Precious and semi-precious gemstone information may come from
"Gemstones" by E. H. Rutland.

3. Other Precious and semi-precious gemstone information may come from
"Gem Cutting", sec. ed., by John Sinkankas.

4. Legends and Lore, Magical Properties are from "Cunningham's En-
cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

5. Some of the healing information may come from "Color and Crystals, A
Journey Through the Chakras" by Joy Gardner.

6. Some of the healing information may come from "A Journey Through the
Chakras" by Joy Gardner.

7. Personal Experience is from MY personal experience, journals and
notebooks, by <grin> Tandika Star.

8. Some occult lore is from "The Occult and Curative Powers of Precious
Stones" by William T. Fernie, M.D.

................................................................................
2610

EMERALD

SCIENTIFIC INFORMATION:Emerald is a type of Beryl, Beryllium aluminum
silicate, frequently with some sodium, lithium and cesium.It's chemistry
is Be3Al2Si6O18. Beryls range in color from Bright green (emerald),
blue, greenish blue (aquamarine), yellow (golden beryl), red, pink
(morganite) to white. The streak is colorless. It's hardness is 7-1/2 to
8. The crystals are Hexagonal and they are common. Fine emeralds have
velvety body appearance; their value lies in their even distribution of
color. Inclusions are common in emerald, but other stones of this group
are usually most valuable when free of flaws.

ENVIRONMENT: Beryl develops in pegmatites and certain metamorphic rocks.
It occurs with quartz, microcline, and muscovite in pegmatites, and with
quartz, muscovite, and almandine in schist of regional metamorphic
rocks.

OCCURENCE: Best emerald comes from Colombia.(NOTE: it is not necessary
to spend thousands of dollars for a tiny chip of emerald to add to your
healing/ magical collection. If you look around in rock shops, you may
be able to come across some "less than perfect" stones that aren't
faceted. I've found 4 of them, slightly larger than my fingernail and
they were about $3.00 each.)

NAME: The name is from the Greek [beryllos] indicating any green
gemstone.

LEGEND and LORE: Emerald is considered a birthstone for the month of
May.

    "Who first beholds the light of day,
    In spring's sweet flowery month of May,
    And wears an Emerald all her life,
    Shall be a loved, and happy wife." (5)

MAGICAL PROPERTIES: "If you wish to bring a love into your life, buy an
emerald and charge it with your magical need through your visualization,
perhaps while placing it near a green candle. After this ritual, wear or
carry the emerald somewhere near your heart. Do this in such a way that
it cannot be seen by others. When you meet a future love, you'll know it
wasn't the visible jewel that attracted him or her." (3) The Greeks
associated this stone with the Goddess Venus. It has come to represent,
for many people, the security of love.  Emerald, like allmost all of the
green stones, is also advantageous for business/money ventures.

HEALING: Emerald is said to aid perception and inner clarity. Because of
this, they are also associated with healing diseases of the eye, and
problems affecting eyesight. It was believed that emeralds could
counteract poisons and cure disentary.

PERSONAL EXPERIENCE:I sometimes use Emeralds in a stone layout. I will
use them for their psychological/spiritual values of clarity and
perception. If I am using them for this purpose, I use them in the area
of the Heart Chakra, in conjunction with Rose Quartz, or Rhodochrosite
for balanced energy. I've also used them for prosperity consciousness.
................................................................................
2611

                      -------bibliography-------

1. Scientific, Environment, Occurance and Name are from (or paraphrased
from) "The Audobon Society Field Guide to North American Rocks and
Minerals".

2. Legends and Lore, Magical Properties are from "Cunningham's En-
cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

3. Some of the healing information may come from "Color and Crystals, A
Journey Through the Chakras" by Joy Gardner. Other sources may be "Stone
Power" by Dorothee L. Mella.

4. Personal Experience is from MY personal experience, journals and
notebooks, by <grin> Tandika Star.

5. Birthstone poem from "The Occult and Curative Powers of Precious
Stones" by William T. Fernie, M.D.

---
GARNET (PYROPE)

SCIENTIFIC INFORMATION: Pyrope Garnets are from a group of very closely
related aluminum silicates. The Chemistry for the Pyrope variety is
Mg3Al2Si3O12. These Garnets range in color from deep red to reddish
black and on rare occasions from purple and rose to pale purplish red
(sometimes called [rhodolite].) The hardness ranges between 6-1/2 and
7-1/2.

ENVIRONMENT: Pyrope occurs with olivine and hypersthene in peridotite of
plutonic rocks.

OCCURENCE: Pyrope Garnets occur in peridotite in Kentucky, Arkansas,
Arizona, New Mexico, and Utah. In the latter half of the nineteenth
century, most Pyrope came from Bohemia, where it is still found today.
The main sources nowadays, however, are South Africa, Zimbabwe,
Tanzania, the United States, Mexico, Brazil, Argentina, and Australia.

GEMSTONE INFORMATION: The garnet species with red or purple varieties,
including Pyrope are considered gemstones. Usually bright red, Pyrope
can be a much less attractive brick or dark red. It can be perfectly
transparent, but this feature is less visible in dark specimens. It is
either made into fairly convex cabochons, or faceted, with an oval or
round mixed cut or, more rarely, a step cut. The faceted gems have good
luster, rather less obvious in cabochons. The most valuable types are,
of course, the transparent ones with the brightest red color. Pyrope is
relatively common, although less so than almandine. Very large stones,
up to several hundred carats have been found; but these are rare and are
found in museums and famous collections.

NAME: The name comes from the Greek [pyropos,] meaning "fiery." The name
"Garnet" comes from the Latin [granatus,] meaning "seed-like".

LEGEND and LORE: Pyrope Garnet has long been associated with love,
passion, sensuality and sexuality. Some Asiatic tribes used red garnets
as bullets for sling bows because they pierced their victims quickly,
and could not be seen well in the body when they mingled with the blood.
2612

Throughout the ages, Pyrope has been used as a curative for all types of
ailments dealing with blood.

MAGICAL PROPERTIES: Pyrope is directly linked with the Will. As such, it
is a strong stone for the Magician and Shaman. It is associated with
Fire and Mars, Strength and Protection. It will help the practitioner
tap into extra energy for ritualistic purposes.

HEALING: While all Garnets are associated with the Root Chakra, Pyrope
is particularly symbolic. It is used for healing when the subject
involved has "lost the will to live", since it is directly related to
the desire to live and achieve in this lifetime. This stone warms and
aids blood circulation, rouses sexuality and heals the reproductive
system and the heart.

PERSONAL EXPERIENCE: If you are already a strong willed individual or
have a fiery temper that you need to learn to control, I suggest that
you work with the Alamandine Garnets, rather than the Pyropes. This is
a good stone to use for treating depression. Very often, when I've
"worked" on an individual who has suffered a heart attack, I find that
the individual is rather severely depressed (which I think is a side
effect of the medication) and has lost the will to continue in this
lifetime. I've found that fiery red Pyrope Garnets are a great help in
this situation.

ADDITIONAL NOTES: The Latin name [carbunculus,] (small coal or ember),
is attributed to all red transparent stones. It is more often applied to
Pyropes when they are formed into cabochons than any other stone.

-------bibliography-------
1. Scientific, Environment, Occurence and Name are from (or paraphrased
from) "The Audubon Society field Guide to North American Rocks and
Minerals".
2. Other scientific information may be from "Simon & Schuester's Guide
to Gems and Precious Stones".
3. Precious and semi-precious gemstone information may come from
"Gemstones" by E. H. Rutland.
4. Other precious and semi-precious gemstone information may come from
"Gem Cutting", sec. ed., by John Sinkankas.
5. Basic Legends, Lore and Magical Properties are from "Cunningham's
Encyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.
6. Other Magical and Healing information may come from "ccrystal Wisdom,
Spiritual Properties of Crystals and Gemstones" by Dolfyn.
7. More legends and lore may come from "Stone Power" by Dorothee L.
Mella.
8. Healing information is from "The Women's Book of Healing", by Diane
Stein.
9. Additional healing information may be from "The Occult and Curative
Powers of Precious Stones" by William T. Fernie, M.D.
---------------------------------------------------------------
GARNET (ALMANDINE)

SCIENTIFIC INFORMATION:  Almandine Garnets are from a group of very
closely related aluminum silicates. The Chemistry for the Almandine
variety is Fe2/3+Al2Si3O12. These Garnets range in color from deep red
to brown and brownish black. The hardness ranges between 6-1/2 and
7-1/2.

2613

ENVIRONMENT: Almandine occurs in diorite of plutonic rocks, and with
andalusite, hornblende, and biotite in hornfels and schist of contact
and regional metamorphic rocks.

OCCURENCE: Well-formed crystals of Almandine have come from Wrangell, SE
Alaska; from Emerald Creek, Benewah Co., Idaho; and from Michigamme,
Michigan.  Gemstone quality material is obtained in large quantities
from Sri Lanka and India, where it is also cut; other sources are Burma,
Brazil, Madagascar, Tanzania, and Australia.

GEMSTONE INFORMATION: Most red garnets come under the name Almandine,
even when their composition is midway between that of Pyrope and
Almandine and similar, in many cases, to that of Rhodolite. The reason
for this is the similarity in their color and absorption spectrum
characteristics. Almandine has a brilliant luster, but its transparency
is frequently marred, even in very clear stones, by excessive depth of
color. The cabochon cut is widely used, often being given a strongly
convex shape and sometimes a concave base, in an effort to lighten
the color by reducing the thickness. Rose cuts have also been used,
particularly in the past. Nowdays, when the material is quite transpare-
nt, faceted cuts are used as well, and sometimes square or rectangular
step cuts.  Gems of several carats are not uncommon. Faceted or even
barely rounded pieces of Almandine, pierced as necklace beads, were very
common in the recent past, but are now considered old-fashioned.

NAME: The name Almandine comes from [carbunculus alabandicus,] after the
city of Alabanda in Asia Minor, where gems were traded at the time of
Pliny theElder.

LEGEND and LORE: All red Garnet has long been associated with love,
passion, sensuality and sexuality. Garnet is considered a birthstone for
those born in January:

"By her in January born
No gem save Garnets should be worn;
They will ensure her constancy,
True friendship, and fidelity."

MAGICAL PROPERTIES: The darker Garnets are associated with the Will and
the Source of Life Incarnate. This is who and what we are in this
lifetime. This stone is worn for protective purposes, and is thought to
drive off demons and phantoms.

HEALING: Almandine Garnets are used to heal skin conditions associated
with poor circulation. They improve vigor, strength and endurance.

PERSONAL EXPERIENCE: Almandine Garnets are particularly effective when
healing "traumas" that are carried over from a past life and deal with
sexuality and heart/love problems.

                      -------bibliography-------
1. Scientific, Environment, Occurence and Name are from (or paraphrased
from) "The Audubon Society field Guide to North American Rocks and
Minerals".
2. Other scientific information may be from "Simon & Schuester's Guide
to Gems and Precious Stones".
3. Precious and semi-precious gemstone information may come from
"Gemstones" by E. H. Rutland.
2614

4. Other precious and semi-precious gemstone information may come from
"Gem Cutting", sec. ed., by John Sinkankas.
5. Basic Legends, Lore and Magical Properties are from "Cunningham's
Encyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.
6. Other Magical and Healing information may come from "ccrystal Wisdom,
Spiritual Properties of Crystals and Gemstones" by Dolfyn.
7. More legends and lore may come from "Stone Power" by Dorothee L.
Mella.
8. Healing information is from "The Women's Book of Healing", by Diane
Stein.
9. Additional healing information may be from "The Occult and Curative
Powers of Precious Stones" by William T. Fernie, M.D.
10. Personal Experience is from MY personal experience, journals and
notebooks, by <grin> Tandika Star.

GARNET (SPESSARTINE)

SCIENTIFIC INFORMATION:  Spessartine Garnets are from a group of very
closely related aluminum silicates. The Chemistry for the Spessartine
variety is Mn3Al2Si3O12. These Garnets range in color from brownish red
to hyacinth-red.  The hardness ranges between 6-1/2 and 7-1/2.

ENVIRONMENT: Spessartine occurs with albite and muscovite in granite
pegmatites and with quartz and riebeckite in blue schist or regional
metamorphic rocks..

OCCURENCE: Large corroded crystals of Spessartine have come from the
Rutherford No. 2 Mine, Amelia, Amelia Co., Virginia; crystals up to 1"
in diameter have been found in several pegmatites in the Ramona
District, San Diego Co., California; sharp, dark-red, well-formed
crystals occur in cavities in rhyolite near Ely, White Pine C., Nevada;
and brilliant crystals of Spessartine have been found with topaz at Ruby
Mt., near Nathrop, Chaffee Co., Colorado. Gem material comes from the
gem gravels of Sri Lanka and Burma. It is also found in Brazil and
Madagascar.

GEMSTONE INFORMATION: The gem variety of Spessartine Garnet is uncommon.
It tends to be midway between spessartine and almandine in composition.
The "aurora red", orange-red or orange-pink color is typical. It has
good transparency and considerable luster. It is normally given a mixed,
round, or oval cut. The weight does not normally exceed a few carats.
Gems of about 10 carats are extremely rare and usually of an atypical,
rather dark, unattactive color.

NAME: Spessartine is named after an occurrence in the spessart district,
Bavaria, Germany.

LEGEND and LORE: In the 13th century garnets were thought to repel
insect stings. A magical treatise, "The Book of Wings", dating from the
thirteenth century says "The well-formed image of a lion, if engraved on
a garnet, will protect and preserve honors and health, cures the wearer
of all diseases, brings him honors, and guards him from all perils in
traveling."

MAGICAL PROPERTIES: Spessartine is normally considered to be red-orange
to orange-pink. Thus it links the "will" with the "desire". It is a good
stone to use when casting a spell for your "heart's desire", especially
if it is of the orange-pink" variety.
2615

HEALING: The orange garnets are linked to the root and the belly chakra.
They are beneficial in instances of infertility, dealing with reproduc-
tive organs. Mentally, it inspires confidence in personal creativity and
self-worth.

PERSONAL EXPERIENCE: Spessartine is not as effective as Carnelian for
instances of infertility. But it DOES help the mental attitude of the
individual experiencing the difficulty. It is a warming stone, and works
well for increasing circulation in the lower part of the body.

                      -------bibliography-------

1. Scientific, Environment, Occurence and Name are from (or paraphrased
from) "The Audubon Society field Guide to North American Rocks and
Minerals".

2. Other scientific information may be from "Simon & Schuester's Guide
to Gems and Precious Stones".

3. Precious and semi-precious gemstone information may come from
"Gemstones" by E. H. Rutland.

4. Other precious and semi-precious gemstone information may come from
"Gem Cutting", sec. ed., by John Sinkankas.

5. Basic Legends, Lore and Magical Properties are from "Cunningham's
Encyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

6. Other Magical and Healing information may come from "ccrystal Wisdom,
Spiritual Properties of Crystals and Gemstones" by Dolfyn.

7. More legends and lore may come from "Stone Power" by Dorothee L.
Mella.

8. Healing information is from "The Women's Book of Healing", by Diane
Stein.

9. Additional healing information may be from "The Occult and Curative
Powers of Precious Stones" by William T. Fernie, M.D.

10. Personal Experience is from MY personal experience, journals and
notebooks, by <grin> Tandika Star.

---
GARNET (GROSSULAR)

SCIENTIFIC INFORMATION:  Grossular Garnets are from a group of very
closely related calcium silicates. The Chemistry for the Grossular
variety is Ca3Al2Si3O12. These Garnets range in color from yellow, pink
and brown through white and colorless. The hardness ranges between 6-1/2
and 7-1/2.

ENVIRONMENT: Grossular occurs with wollastonite, calcite, and vesuviani-
te in hornfels of contact metamorphic rocks.

OCCURENCE: Being the commonest of all garnets, it is found in a variety
of locations. Fine colorless crystals up to 1/2" across occur in
Gatineau and Magantic Cos., Quebec, fine lusterous pale brown crystals
2616

up to 3" across were found near Minot, Androscoggin Co., Main, and
beautiful white and pick crystals up to 4" across have been found near
Xalostoc, Morelos, Mexico.

GEMSTONE INFORMATION: Grossular also has the typical crystal form of
garnets, occuring in isolated crystals which are often complete, in the
shape of a rhombic dodecahedron, sometimes combined with a trapezo-
hedron. They vary from transparent to semiopaque. The typical color is
light (gooseberry) yellowish green; but they can be a strong to bluish
green, honey yellow or pinkish yellow, or even colorless. When transpar-
ent, the crystals have good luster.  Like other garnets, they have no
cleavage. The greenish to yellowish varieties are used as gems.
Grossular is not a rare mineral. The types used as gems mainly come from
the gem gravels of Sri Lanka (honey yellow variety); the the United
States, Canada, Mexico, Madagascar, Kenya. The green variety of
grossular garnet, discovered a few decades ago and found mainly in
Kenya, near the Tsavo National Park, is also known as Tsavorite (or
Tsavolite) It is a light, verdant, or dark green, similar to the color
of the better green tourmalines and sometimes, it is said, even
comparable to African emerald. It has good luster. These gems, which are
usually given a round or pear-shaped mixed cut, or occasionally a
brilliant cut, are generally small, rarely exceeding one carat and never
more than a few carats.

NAME: Grossular is from the New Latin [grosssularia,] "gooseberry,"
because some Grossular crystals are pale green like the fruit.

LEGEND and LORE: I do not find anything referring specifically to yellow
or green garnets in my sources.

MAGICAL PROPERTIES: While deep red garnets focus on "Will" and orange--
red garnets focus on "Desire", yellow garnets are focused on Personal
Power and Personality. In addition they are (because of their color)
associated with athletic prowess and Oriental philosophies.

HEALING: Being linked to the Solar Plexus Chakra, yellow garnets are
energizing. They can be used for the digestive organs, the diaphram (and
the breath) and eyesight. Green garnets center their healing on the
Heart Chakra.

PERSONAL EXPERIENCE: It is difficult to find a green stone that works
well for the lower chakras and the lower half of the body. When I do
total layouts for individuals with Aids, I use all green stones,
whenever possible. The Green garnets work well for this. Since Garnet is
the stone of the Root Chakra, the Will, and green is the color of the
Heart Chakra, love, circulation, general healing, this stone works
exceptionally well. I find that the yellow garnets work better for
magical purposes than healing. For healing, there are several
yellow stones that seem to work better for me.

NOTES: Garnets are used in industry as an abrasive.

                      -------bibliography-------

1. Scientific, Environment, Occurence and Name are from (or paraphrased
from) "The Audubon Society field Guide to North American Rocks and
Minerals".

2617

2. Other scientific information may be from "Simon & Schuester's Guide
to Gems and Precious Stones".

3. Precious and semi-precious gemstone information may come from
"Gemstones" by E. H. Rutland.

4. Other precious and semi-precious gemstone information may come from
"Gem Cutting", sec. ed., by John Sinkankas.

5. Basic Legends, Lore and Magical Properties are from "Cunningham's
Encyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

6. Other Magical and Healing information may come from "ccrystal Wisdom,
Spiritual Properties of Crystals and Gemstones" by Dolfyn.

7. More legends and lore may come from "Stone Power" by Dorothee L.
Mella.

8. Healing information is from "The Women's Book of Healing", by Diane
Stein.

9. Additional healing information may be from "The Occult and Curative
Powers
of Precious Stones" by William T. Fernie, M.D.

10. Personal Experience is from MY personal experience, journals and
notebooks,
by <grin> Tandika Star.

         -----------------------------------------------------
LAZURITE (LAPIS LAZULI)

SCIENTIFIC INFORMATION: Lazurite is a silicate of sodium calcium and
aluminum, with some sulfur. It is a member of the sodalite group. It's
chemistry is (Na, Ca)8(Al,Si)12O24(S,SO)4. The color ranges in shades of
blue from violet blue and azure blue thru greenish-blue. Lazurite is
distinguished from sodalite by its deeper color and fine grain. It is
also softer and lighter in weight than lazulite. It is dull to greasy
and the streak is pale blue. The hardness ranges between 5 and 5-1/2.

ENVIRONMENT: Crystals are rare. It is usually granular, compact,
massive. It forms in association with pyrite, calcite, and diopside in
hornfels of contact metamorphic rocks. The opaque, vivid blue, light
blue, greenish-blue, or violet-blue stone, consisting largely of
lazurite but with appreciable amounts of calcite, diopside, and pyrite,
is a rock called [lapis lazuli.] The stone is usually veined or spotted.
Its value depends largely upon excellence and uniformity of color and
absence of pyrite, although some purchasers prefer lapis with pyrite.

OCCURRENCE: Lazurite is a rare mineral in North America, but it does
occur on Italian Mt. in the Sawatch Mts. of Colorado; on Ontario Peak in
the San Gabriel Mts., Los Angeles Co., and in Cascade Canyon in the San
Bernardino Mts., San Bernardino Co., California. The finest lapis lazuli
has come from Badakshan in Afghanistan, and less valuable material has
come from Russia and Chile.

NAME:  The name is from the Arabic [lazaward], "heaven," which was also
applied to sky-blue lapis lazuli.
2618

LEGEND and LORE: Lapis Lazuli was a favorite stone of the ancient
Egyptians. In the past Lazurite has been burned and ground to form the
pigment "ultramarine." It was consider an aid to childbirth, and has
long been associated with altered states of consciousness and trance
work. Lapis is sometimes designated as a birthstone for December,
although turquoise is most common.

MAGICAL PROPERTIES: To quote Cunningham: "This stone is used in rituals
designed to attract spiritual love. Take an untumbled piece of lapis
with a sharp edge.  Empower the stone and a pink candle with your need
for love. Then, using the lapis lazuli, carve a heart onto the candle.
Place the stone near the candleholder and burn the candle while
visualizing a love coming into your life." Actually, the most important
magical aspect of lapis is it's ability to strengthen psychic awareness.
Cunningham says "Despite its somewhat high price, lapis lazuli is one
stone every stone magician should own and utilize."(2)

HEALING: This stone is used at the Ajina, the Brow Chakra. It's related
gland is the pituitary. The pituitary gland is also referred to as the
"master gland" because it regulates all of the others. This location is
also the center for the eyes, ears, nose and brain.

PERSONAL EXPERIENCE: I don't often use Lapis for physical healing,
unless I feel that there is a "link" between what is manifested as
disease, and some conflict of the "higher self". I have used it for
brain disorders (tumors, inflammation, etc.) More often, I use it in
layouts where the client is trying to achieve an altered state of
consciousness.

                      -------bibliography-------

1. Scientific, Environment, Occurrence and Name are from (or paraphrased
from) "The Audobon Society Field Guide to North American Rocks and
Minerals".

2. Legends and Lore, Magical Properties are from "Cunningham's En-
cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

3. Some of the healing information may come from "Color and Crystals, A
Journey Through the Chakras" by Joy Gardner.

4. Personal Experience is from MY personal experience, journals and
notebooks, by <grin> Tandika Star.

          --------------------------------------------------

LEPIDOLITE

SCIENTIFIC INFORMATION: Lepidolite a potassium, lithium, aluminum
fluorsilicate mica. Its chemistry is complex: K(Li,Al)3(Si,Al)4O10-
(F,OH)2. It is pink, lilac, yellowish, grayish white or a combination of
all of these. The streak is colorless. It is one of the softer stones,
with a hardness of 2-1/2 to 3.

ENVIRONMENT: Lepidolite is confined to granite pegmatites, where it
occurs either as fine-granular masses near the core of the pegmatite or
as stubby or tabular crystals in cavities. It is commonly associated
with microcline, quartz, and tourmaline.
2619

OCCURENCE: Large fine masses of lepidolite have been mined at the
Stewart Pegmatite at Pala, and superb sharp crystals have been obtained
from the Little Three Pegmatite near Ramona, both in San Diego Co.,
California. It has also been mined in substantial amounts in several New
England states and in the Black Hills of South Dakota.

NAME: The name comes from the Greek [lepidos], meaning 'scale', in
allusion to the scaly aggregates in which the mineral commonly occurs.

................................................................................
2620

LEGEND and LORE: Lepidolite is a stone that could certainly be con-
sidered "new age" in the sense that it is just now coming into recogni-
tion by healers and magicians. There is no "past lore" on this stone, to
the best of my knowledge.  Part of this may be due to the fact, that it
is native to the United States.

MAGICAL PROPERTIES: "This stone soothes anger, hatred or any other
negative emotion. To quiet the entire house, place lepidolite stones in
a circle around a pink candle." (2)

HEALING: Lepidolite is also know as the "Dream Stone". It will protect
the individual from nightmares, especially those caused by stress or an
upset in personal relationships. It can be used in the same types of
circumstances as Kunzite, namely for manic depression or schizophrenia.

PERSONAL EXPERIENCE: This is one of the most soothing and relaxing
stones I've ever held. It is a beauty to look at, and calms the mind
enabling it to concentrate on the TRUE source of a problem...instead of
running around in frantic circles accomplishing nothing. The more
rubellite in the stone, the better it will help the heart and mind work
together.

NOTES: Lepidolite has been used as a source of lithium. The above
description of the appearance of this stone may be deceiving, as I found
Cunningham's to be, also. All of the specimens of this stone that I have
seen so far have been grey to a pale lavendar grey with "sparkles" of
the lithium mica embedded in it. The heart-shaped cabuchon that I have
also has very distinctive crystals of rubellite (pink tourmaline) and
veins of white running through it. I was originally looking for a MUCH
brighter lavendar stone. It is unusual, also, to find specimens that are
cut and polished. Usually the stone is too "crumbly" to take a good
polish. However, it is equally handsome in rough form.

                      -------bibliography-------

1. Scientific, Environment, Occurence and Name are from (or paraphrased
from) "The Audobon Society Field Guide to North American Rocks and
Minerals".

2. Legends and Lore, Magical Properties are from "Cunningham's En-
cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

3. Personal Experience is from MY personal experience, journals and
notebooks, by <grin> Tandika Star.

        ------------------------------------------------------
MALACHITE

SCIENTIFIC INFORMATION: Malachite is a basic copper carbonate. It's
chemistry is Cu2CO3(OH)2. It ranges in color from emerald green thru
grass green to shades of silky pale green. The streak is light green.
It's hardness is 3-1/2 to 4.  Crystals are rare. Most gem specimens
display distinctive concentric colorbanding; (alternating dark green and
light green bands.)

ENVIRONMENT: Malachite is a secondary copper mineral and develops in the
zone of alteration in massive, lode, and disseminated hydrothermal
replacement deposits.  Associated minerals are azurite, limonite, and
2621

chalcopyrite.

OCCURENCE: The copper mines at Bisbee, Chochise Co., Arizona, are famous
for their fine specimens of massive malachite and pseudomorphs of
malachite after azurite. Mines at Morenci in Greenlee Co., and at Globe
in Gila Co., Arizona, have yielded beautiful malachite specimens, of
which some consist of alternating layers of green malachite and blue
azurite. Fine malachite has also come from copper mines in California,
Nevada, Utah, Pennsylvania, and Tennessee.

NAME: The name is from the Greek [moloche], "mallow," an illusion to the
mineral's leaf-green color. Malachite is used as an ore of copper and as
a gemstone.

LEGEND and LORE: It is said that if malachite is worn, it will break
into pieces to warn the wearer of danger.

MAGICAL PROPERTIES: Used to direct power towards magical goals.
Protective, especially towards children. According to Cunningham, "Small
pieces of malachite placed in each corner of a business building or a
small piece placed in the cash register draws customers. Worn during
business meetings or trade shows, it increases your ability to obtain
good deals and sales. It is the salesperson's stone." (2)

HEALING: If the malachite is of the blue-green variety, it can be
associated with the Sacral Center, or Splenic Chakra (Svadisthana).
Here, it's energy branches to the left, to the spleen. (It is intended
in this position for those who are celebate.) In addition, if it is
grass-green, it can be used at the Lumbar/Solar Plexis Center. "When the
malachite is placed at the solar plexus and a piece of green jade is
placed at the heart center and a double-terminated quartz crystal is
placed between them, people may remember events that have been blocked
for years. They may cry or scream. As these buried emotions are brought
to the surface and released, a great weight is lifted and they soon feel
renewed." (3)

PERSONAL EXPERIENCE: I am very careful about using Malachite. It has
been my experience that the emotions that it releases can be very
powerful, to the point of overwhelming some people. On the other hand,
if the individual is ready to deal with them (in a "growth" period) it
may work out just fine. You could "balance" the emotional content with
a pink stone (such as rose quartz) to cut down some on the intensity.

A few years ago, I broke my arm. To do so, I damaged the muscles and
nerves in my wrist. I was in a lot of pain, and was searching for what
I could do to help the situation. During a journey, I saw malachite, so
I found a malachite heart which I held in the palm of the broken arm
while meditating. I got a lot of relief from it. Now, if the wrist acts
up, I use the heart, taped over the wrist area when I go to bed at
night. It seems to help quite a bit. I now recommend malachite for
nerve/muscle damage with some success. (4)

                      -------bibliography-------

1. Scientific, Environment, Occurance and Name are from (or paraphrased
from) "The Audobon Society Field Guide to North American Rocks and
Minerals".

2622

2. Legends and Lore, Magical Properties are from "Cunningham's En-
cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

3. Some of the healing information may come from "Color and Crystals, A
Journey Through the Chakras" by Joy Gardner.

4. Personal Experience is from MY personal experience, journals and
notebooks, by <grin> Tandika Star.

          --------------------------------------------------
MOONSTONE

SCIENTIFIC INFORMATION: Moonstone is one variation of Orthoclase. It
owes its beautiful silvery to bluish sheen ('adularescence' or 'schil-
ler') to its composition of extremely thin plates of orthoclase and
albite. The thinner these plates are, the bluer is the sheen. There are
also moonstones consisting mainly of albite. These are less translucent,
but they can occur in a variety of colours: grey, blue, green, brown,
yellow and white. There are also moonstone cat's-eyes. The chemical
composition is KAlSi3O8 and the hardness is 7. The streak is white.

ENVIRONMENT: The potash feldspars are important rock-forming minerals in
plutonic, volcanic, and metamorphic rocks. Adularia and sanidine are
found usually in volcanic rocks.

OCCURENCE: The main countries of origin are Ceylon, southern India (the
district near Kangayam), Tanzia and Malagasy which, together with Burma,
produces some of the finest stones with a deep blue schiller. White
adularia crystals up to 2.5 cm (1") across have been found in gold-bear-
ing quartz veins at Bodie, Mono Co., California, and in the silver mines
of the Silver City district, Owhyee Co., Idaho.

GEMSTONE INFORMATION: Moonstone is always cut into cabochons, to display
the cat's-eye, or schiller.

NAME: Adularia (another name for Moonstone) comes from the locality in
Switzerland, the Adula Mts.

LEGEND and LORE: This stone has always been revered because of its lunar
attraction. It was believed that the shiller in the stone would follow
the cycles of the moon. (Becoming greatest when the moon was full.) In
addition, it has always been considered a "feminine, or Goddess" stone.

MAGICAL PROPERTIES: Meditation with moonstone calls into consciousness
the three-form moon phase goddesses, Diana/Selene/Hecate, the waxing,
Full and waning Moon. These are woman as goddess in her ages and
contradictions, Maiden/Mother/Crone. Cunningham favors this stone for
spells involving love. In addition he has a longish essay on using it
for a "diet" stone.

HEALING: Because of it's feminine nature, Moonstone has long been
considered a "womans healing stone". It is used traditionally for
healing/balancing of female organs and hormones.

PERSONAL EXPERIENCE: I use Moonstone at the Transpersonal Point, for
connection to the Goddess and Universal Feminine Energy. This is the
connection to dreams and dreaming, feminine "intuition", and "cycles".
There are cycles of time, seasons, the moon, stars, etc. I also use/give
2623

this stone for those clients who are having difficulty being in tune
with the feminine side of their nature.  (Everyone has a masculine and
a feminine side.)

NOTES: In the past, this stone has also been called "Cylon Opal".

                      -------bibliography-------

1. Scientific, Environment, Occurence and Name are from (or paraphrased
from) "The Audobon Society Field Guide to North American Rocks and
Minerals".

2. Precious and semi-precious gemstone information may come from
"Gemstones" by E. H. Rutland.

3. Other Precious and semi-precious gemstone information may come from
"Gem Cutting", sec. ed., by John Sinkankas.

4. Legends and Lore, Magical Properties are from "Cunningham's En-
cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

5. Some of the healing information may come from "Color and Crystals, A
Journey Through the Chakras" by Joy Gardner.

6. Some of the healing information may come from "A Journey Through the
Chakras" by Joy Gardner.

7. Personal Experience is from MY personal experience, journals and
notebooks, by <grin> Tandika Star.

8. Birthstone poem from "The Occult and Curative Powers of Precious
Stones" by William T. Fernie, M.D.

            -----------------------------------------------
OBSIDIAN

SCIENTIFIC INFORMATION: Obsidian occurs as volcanic lava flows that are
thick and of limited area. Its black, glassy, lustrous, and often
flow-banded appearance makes it rather easy to distinguish from the
other volcanic rocks with which it is commonly associated. This mineral
forms when a silica-rich magma of granitic composition flows onto the
earth's surface, where it solidifies before minerals can develop and
crystallize. It is, therefore, an amorphous solid or glass rather than
an aggregate of minerals. The hardness of Obsidian is between 6 and 7;
it will scratch window glass. Although generally black, it is more or
less smoky along translucent to transparent edges; other colors are
gray, reddish brown, mahogany and dark green. When it has small white
"flower" designs in it, it is called Snowflake Obsidian. It is also
possible to find pieces with a sheen, or chatoyance. This is often
called Rainbow Obsidian.

ENVIRONMENT: Obsidian is an environment for very few minerals. Lithophy-
sae and spherulites may contain small but beautiful crystals of
feldspar, tridymite, and cristobalite.

OCCURENCE: Some locations of Obsidian bodies are California (Inyo,
Imperial, and Modoc Cos.), Oregon (Crater Lake), Wyoming (Yellowstone
Park), and Mexico (near Pachuca.)
2624

NAME: The name is dervied from the latin name for the mineral, [obsio.]

LEGEND and LORE: Polished pieces of black Obsidian have been used for
Scrying.  Primitive peoples once valued obsidian highly, chipping and
flaking it into knives, spearheads, and many other implements with
razor-sharp edges resulting from the intersecting conchoidal fractures.

MAGICAL PROPERTIES: Obsidian is a very protective stone. It is also
associated with the inner mysteries of the Goddess, symbolizing entrance
to the labyrinth, the womb or the subconscious self.

HEALING: Because of its protective qualities, Obsidian is a good stone
for those who are soft-hearted and gentle. It will help to guard them
against abuse. This stone cleanses toxins from the liver, so it is also
good for people who are exposed to environmental pollutants.

PERSONAL EXPERIENCE: This is the "balance" stone for Clear Quartz
Crystals. We jokingly refer to it around here as a "dark sucker"...mean-
ing it will absorb all sorts of negative things. It is also a grounding
stone, and I use it at the Base Chakra (below the feet) at the beginning
of a layout to keep my client "grounded". In India, the women wear
obsidian toe rings for the same purpose. I use Black Obsidian in
conjunction with Quartz. If I'm not using Clear Quartz, I use Snowflake
Obsidian. I also have a piece of Rainbow Obsidian, but it is relatively
new and I haven't finished "conversing" with it, so I have no advice
as to how to use it...at the moment.

                      -------bibliography-------

1. Scientific, Environment, Occurence and Name are from (or paraphrased
from) "The Audobon Society Field Guide to North American Rocks and
Minerals".

2. Legends and Lore, Magical Properties are from "Cunningham's En-
cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

3. Some of the healing information may come from "Color and Crystals, A
Journey Through the Chakras" by Joy Gardner.

4. Personal Experience is from MY personal experience, journals and
notebooks, by <grin> Tandika Star.

            ----------------------------------------------
OPAL

SCIENTIFIC INFORMATION: Opal is hydrous silica, often with some iron and
aluminum. Its chemistry is SiO2.nH2O; amount of water varies up to 10
percent. It ranges in color from White, yellow, red, pink, brown to
gray, blue and even colorless. It is most easily recognized by its rich
internal play of colors (opalescence). Its hardness ranges from 5-1/2 to
6-1/2. It is vitreous and pearly. The streak is white. It is not found
in crystal form, rather is is usually massive, botryoidal, reniform,
stalactitic, and/or earthy.

ENVIRONMENT: Opal is a low-temperature mineral and usually develops in
a wide variety of rocks as cavity and fracture fillings. It requently
develops as amygdules in basalt and rhyolite of volcanic rock and
replaces the cells in wood and the shells of clams.
2625

OCCURENCE: Common opal is widespread and can be readily obtained at many
places, but localities for precious opal are rare and seem to localized
in W United States and Mexico. Magnificent examples of opalized wood can
be found in Idaho, Nevada, Oregon, Utah, and Washington, and lively
green fluorescing opal (hyalite) occurs in seams in pegmatites in New
England and North Carolina and in cavities in basalt near Klamath Falls,
Oregon. Beautiful precious opal, as a replacement in wood, has been
obtained in Virgin Valley, Humboldt Co., Nevada.  Excellent fire and
precious opal occur in laval flows in N Mexico. Nevada, Australia, and
Honduras are sources for black opal; Australia and Czechoslovakia
for white opal; Mexico and SW United States for fire opal.

GEMSTONE INFORMATION: Black, dark blue, dark green opal with dark gray
body color and fine play of colors is called [black opal;] opal with
white or light body color and fine play of color is called [white opal;]
and transparent to translucent opal with body color ranging from
orange-yellow to red and a play of colors is called [fire opal.] Play of
colors depends upon interference of light and is not dependent upon body
color. Black opal is the most highly prized, and fire opal is the most
valued of the orange and red varieties. Most opal is fashioned into
cabochons, but some fire opals are faceted.

NAME: The word is from the Sanskrit [upala,] meaning "precious stone."

LEGEND and LORE: Opal is a birthstone for October.

    "October's child is born for woe,
    And life's vicissitudes must know;
    But lay an  Opal on her breast,
    And hope will lull those foes to rest." (5)

Opals have traditionally been considered "lucky" stones...but only for
those born in the month of October. It has been considered bad luck to
wear them if you were born in any other month.

MAGICAL PROPERTIES: Opal is considered to be able to confer the gift of
invisibility on its wearer. To accomplish this, Cunningham says "The gem
was wrapped in a fresh bay leaf and carried for this purpose." He also
says, "Opals are also worn to bring out inner beauty. A beauty spell:
Place a round mirror on the altar or behind it so that you can see your
face within it while kneeling.  Place two green candles on eithe side of
the mirror. Light the candles. Empower an opal with your need for beauty
-- while holding the stone, gaze into your reflection. With the scalpel
of your visualization, mold and form your face (and your body) to the
form you desire. Then, carry or wear the opal and dedicate
yourself to improving your appearance." (2)

HEALING: Opals contain all the colors of the other stones, thus, it
could be used in place of any of them. (They are akin to quartz
crystals, in this aspect.) Generally speaking, Opal is used more
frequently for healing the spirit, rather than the physical body.

PERSONAL EXPERIENCE: Opals are probably my favorite stone. This may be
partially due to the fact that they are my birthstone, and I have been
surrounded by them all of my life. For me, they are protective and
invigorating. I normally use them during Journeying, and when doing
"readings" for other...anything where I am using altered states of
consciousness. I find that they help me to understand the symbols of my
2626

visions in a way that makes them meaningful for others.

                      -------bibliography-------

1. Scientific, Environment, Occurance and Name are from (or paraphrased
from) "The Audobon Society Field Guide to North American Rocks and
Minerals".

2. Legends and Lore, Magical Properties are from "Cunningham's En-
cyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.

3. Some of the healing information may come from "Color and Crystals, A
Journey Through the Chakras" by Joy Gardner.

4. Personal Experience is from MY personal experience, journals and
notebooks, by <grin> Tandika Star.

5. Birthday poem from "The Occult and Curative Powers of Precious
Stones" by William T. Fernie, M.D.

         -----------------------------------------------------
VESUVIANITE (IDOCRASE)

SCIENTIFIC INFORMATION: Vesuvianite is composed of calcium, magnesium
and aluminum silicate, often with some beryllium and fluorine. The
chemistry is Ca10Mg2Al4(SiO4)5(Si2)7)2(OH)4. Specimens range from brown
and green to a rare yellow or blue. The hardness is 6-1/2.

ENVIRONMENT: Vesuvianite forms by igneous and metamorphic processes. It
commonly is metamorphic and occurs with grossular, wollastonite, and
calcite in hornfels of contact metamorphic rocks; with chromite and
magnetite in serpentinite of hydrothermal metamorphic rocks; and with
wollastonite, andradite, and diopside in carbonatites.

OCCURENCE: Gem-quality Vesuvianite has been obtained from a pegmatite in
marble near Sixteen Island Lake, Laurel, Argenteuil Co., Quebec, and
beautiful micromount cyrstals of purplish-pink color occur in massive
Vesuvianite at the Montral chrome pit at Black Lake, Megantic Co.,
Quebec. The blue variety called [cyprine] has been obtained at Franklin,
Sussex Co., New Jersey. Fine crystals up to 1-1/2 inches across occur in
pale-blue calcite at Scratch Gravel, near Helena, Lewis and Clark Co.,
Montana, and spectacular material of similar nature occurs at quarries
near Riverside, California. Beautiful pale-green massive Vesuvianite
([californite]) occurs in California at Pulga, Butte Co.,
and near Happy Camp, Siskiyou Co., and crude yellow prismatic crystals
occur with grossular at Xalostoc, Morelos, and Lake Jaco, Chihuahua,
Mexico.

GEMSTONE INFORMATION: Translucent gray to green or nearly colorless
Vesuvianite with green streaks is called [californite], and is often
sold as "California Jade." Californite is fashioned into cabochons.
Principal sources are the USSR, Italy, Canada and California.

NAME: The name "Vesuvianite" is from the original locality at Mt.
Vesuvius, Italy. The alternate name, "idocrase," comes from the Greek
[eidos,] "form", and [krasis,] "mixture," because Vesuvianite may appear
to combine the crystal forms of several other minerals.

2627

LEGEND and LORE: None found.

MAGICAL PROPERTIES: Dolfyn associates this stone with Passion, enthus-
iasm, warmth and devotion.

HEALING: No specific information found, other than what Dolfyn states.

PERSONAL EXPERIENCE: None. I do not have a specimen of Vesuvianite.

                      -------bibliography-------
1. Scientific, Environment, Occurence and Name are from (or paraphrased
from)"The Audubon Society field Guide to North American Rocks and
Minerals".
2. Other scientific information may be from "Simon & Schuester's Guide
to Gems and Precious Stones".
3. Precious and semi-precious gemstone information may come from
"Gemstones" by E. H. Rutland.
4. Other precious and semi-precious gemstone information may come from
"Gem Cutting", sec. ed., by John Sinkankas.
5. Basic Legends, Lore and Magical Properties are from "Cunningham's
Encyclopedia of Crystal, Gem & Metal Magic", by Scott Cunningham.
6. Some magical and healing information from "Crystal Wisdom, Spiritual
Properties of Crystals and Gemstones" by Dolfyn.
7. More legends and lore may come from "Stone Power" by Dorothee L.
Mella.
8. Healing information is from "The Women's Book of Healing", by Diane
Stein.
9. Additional healing information may be from "The Occult and Curative
Powers of Precious Stones" by William T. Fernie, M.D.
10. Personal Experience is from MY personal experience, journals and
notebooks, by <grin> Tandika Star.
................................................................................
2628

    sacred-texts |  Web | Powered by Sponsored Links:
Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

                       The Threefold Goddess
 
                                  I
 
     To understand the concept of Goddess requires more than the
ability to visualize God as a woman.  The Goddess concept is built
around the myth and mystery of the relationship between God and
Goddess, and beneath that, and part of it, Her Threefold Aspect ...
Maiden, Mother and Crone.
 
     One of the oldest recognized Goddess forms is the first Greek
Goddess - Gaia, the Earth Mother; the Universal Womb; Mother of All.
The most ancient Goddesses were most often Earth and Mother Goddesses.
The were worshipped and revered as bearers of life ... fat, healthy,
pregnant and fruitful. As the Goddess concept developed, then came the
Harvest Goddesses, who were also Earth Goddesses.  Understand that
this was a time when people did not even understand the basic
mechanics of procreation.  Life was very sacred and mystical indeed!
 
     Gradually, myth and mystery developed and revealed themselves,
creating the legend which we honor in the modern Wiccan Craft.
 
     We recognize the Goddess as the mother of all, including her
Mighty Consort, the God.  To Her he is Lover and Son, and together
they form the Ultimate, the Omniverse, the Dragon, the Mystery.
 
     Now that is a pretty tough concept all things considered.
Especially in our society as it sounds rather incestuous.  From a
mundane perspective, it gets worse as the Wheel of the Year Turns, and
the Oak and Holly Kings battle ... eternal rivals and
sacrificial mates.
 
     In the pages that follow, we will explore the Goddess foundation
concepts and try to reach an understanding of the basis of the
Mystery.
 
     I don't want to get off into all the names of all the Goddesses
in all the mythology in all of history.  While that is certainly a
noble endeavor, it is not the objective here.  What I do want to do is
look at the Goddess, in whole and in part, and see just who and what
she is.
 
     First and foremost, the Goddess is the symbol of the Cycle of
Everlasting.  She is constant, ever present, ever changing, and yet
always the same.  She could be compared in that respect to the oceans.
 
     As a part of that, she is that from which we have come, and to
which we will return.  She is the Universal Mother, the Cosmic Womb.
While those are largely symbolic images, as opposed to literal ones,
they are important to bear in mind about any aspect of the Goddess.
She never harms, she is Mother.
 
     One of the most difficult throwback mentalities to dispell in a
student is the difference between "dark and light" and "bad and good".
Societally, and often religiously, we are trained to see bad and dark
and evil as being the same.  Hence, we are also taught to hate and
fear our own mortality.  All too often I see practicing Wiccans, who
ought to *know* better, fall back on these concepts when trying to
2677

explain or understand a concept.
 
     The Goddess is dark, she is light, she is birth, she is death,
and she rejoices in all things.  With death comes joy, for with death
comes renewal.  With life comes joy, for with life comes promise.
With growth comes joy for with growth comes wisdom.  Sorrow and fear
are not a part of her, not the way we feel those emotions.  She is
incapable of sorrow without joy, she fears nothing, because fear is
not real.  It is a creation of the mind.
 
     Whether you see the Goddess as a Warrior Queen, or like the Good
Witch of the North in the Wizard of Oz, she is the Goddess.  And she
has many parts and facets which defy comprehension as "One".  She
simply IS, and in that, can be whatever you need her to be in order to
establish a relationship with her.  But none of that changes what she
IS.
 
     "I greet thee in the many names of the Threefold Goddess and her
Mighty Consort.  Athe, malkuth, ve-guburah, ve-gedulah, le-olam, Amen.
Blessed Be."
 
      So here, at the Circle Door, greeted by the High Priest or
Priestess we first see mentioned the Threefold Goddess.  Full-sized
covens have three priestesses who take the specific roles of Maiden,
Mother and Crone, the High Priestess being Mother.
 
      The Threefold Goddess however is NOT three entities, she is one.
Her aspects represent Enchantment, Ripeness and Wisdom.
 
      Taking first things first is usually best, so we shall start
with a look at one side of the Maiden.
 
      Quoting "The Myth of the Goddess" as found in Gardenarian Wicca
(Gerald B. Gardner, The Meaning of Witchcraft, Aquarian Press, London,
1959.):
 
      Now Aradia had never loved, but she would solve all the
Mysteries, even the Mystery of Death; and so she journeyed to the
Nether Lands.
 
      The Guardians of the Portals challenged her, "Strip off thy
garments, lay aside thy jewels; for naught may ye bring with ye into
this our land."
 
      So she laid down her garments and her jewels and was bound, as
were all who enter the Realms of Death the Mighty One.  Such was her
beauty that Death himself knelt and kissed her feet, saying, "Blessed by
thy feet that have brought thee in these ways.  Abide with me, let me
place my cold hand on thy heart."  She replied "I love thee not.
Why dost thou cause all things that I love and take delight in to fade
and die?"
 
      "Lady," replied Death, "it is Age and Fate, against which I am
helpless.  Age causes all things to wither, but when men die at the
end of time I give them rest and peace, and strength so that they may
return.  But thou, thou art lovely.  Return not; abide with me."
 
      But she answered, "I love thee not."
2678
 
      Then said Death, "An' thou receive not my hand on thy heart
thou must receive Death's scourge."
 
      "It is Fate; better so", she said, and she knelt, and Death
scourged her and she cried "I feel the pangs of love."
 
      And Death said, "Blessed be" and gave her the Fivefold Kiss,
saying "Thus only may ye attain joy and knowledge."
 
      And he taught her all the Mysteries.  And they loved and were
one, and he taught her all the Magicks.
 
      For there are three great events in the life of Man:  Love,
Death and Resurrection in a new body, and Magick controls them all.
For to fulfill love you must return again at the same time and place
as the loved one, and you must remember and love them again.  But to
be reborn you must die, and be ready for a new body; and to die you
must be born; and without love you may not be born.  And these be all
the Magicks.
 
     So there in the Gardnerian Myth of the Goddess we have her
Maiden aspect, seeking, searching and opening herself to the
mysteries.  But it is well to remember that the Goddess herself is a
mystery, and the primary gift of the Goddess is intuitive Wisdom.
 
     Beltaine (Bealtain) is the only Sabbat where the Goddess is
entirely devoted to the Maiden.  Here, she revels in the enchantment,
in the joy of coming into fullness and mating with the God.  Here, she
is maiden bride and we can most easily understand that facet of the
Maiden aspect.  I should probably note here that some see this
festival as maiden turning into mother, with the maiden being in full at
Candlemas, but I do not agree with that.
 
     Youth, newness, innocence and beauty are fundamental facets of
the Maiden aspect.  But beneath those are seeking, and love, and love of
seeking.  There is more to understand of the Maiden though.
Enchantment does not end with maidenhood, it is simply the beginning
of the Mystery of Life, for that, above all, is what the Goddess
stands for.
 
     In Circle, in the Balanced Universe, the Maiden takes her place
in the East.  In examining this most comfortable quarter, you learn
more about the Maiden Aspect.  East (Air) rules the free mind and
intellect.  It is the place to seek the ability to learn and to open
spiritually, to open your mind and find answers.  It is a masculine
quarter, ruled by intellect, and analytical logic, but she brings to
it an intuition which is required to use these to best advantage.
 
     "The river is flowing, flowing and growing, the river is flowing
back to the sea.  Mother carry me, a child I will always be.  Mother
carry me, back to the sea."
 
     This Circle chant, sung in joy, sung in sorrow, is a cry to the
Mother Aspect for comfort and warmth, a power chant calling upon the
steady power and fullness of the Mother and a plea for guidance.
While the Earth Mother, and the fully aspected Goddess are placed
North in the Earth quarter, the Mother aspect alone belongs in the
west.
2679
 
     Comfort and love rule here.  Emotions, sorrow, joy, tears, these
belong to the ripeness of the Mother.  Caring and loving for all her
children, watching in pain and pride as they struggle to gain their
own, knowing full well she could reach out and do it for them, but
being both bound and desirous to let them do it for themselves.
 
     There is a considerable difference, as you might have interpreted
from the above, between the Earth Mother and the Mother Aspect of the
Goddess.  That is why we've started with her quarter, because it
reveals the limitations of the Aspect.
 
     The Mother aspect is ripeness, the ancient bearing of fruit,
child and grain.  She represents emotion and sexuality.  The Goddess
in that aspect is most of the altar (as discussed in the Great Rite
lesson.)  It is interesting to note the practice in numerous ancient
cultures of lovemaking or outright sex magick in cornfields to help
make the corn grow.
 
     The Dark Mother should also be placed here, although culturally, I
have a tendancy to think of the Dark Mother as more in keeping the
Crone Aspect.  It is a bit of work to see the Dark Mother in the West,
to separate Dark Mother from Crone, but it is worthwile.  If you have
any background with the tarot I would suggest you take it in that
context, it is beyond the scope of this text.
 
    Our exploration of the Goddess and her Aspects brings us now to
the Crone.  For me, the Crone is the most fascinating of the Aspects
of the Goddess.  Partly I suppose because she is the most mysterious
and paradoxical.
 
    "Blessed Goddess, old and wise, open mine, thy child's, eyes.
Speak to me in whispered tones that I may know the rune of Crones."
 
    With life and growth comes age and wisdom, and the Crone is this
in part.  She holds fire and power, which wisely used can be of great
benefit, but hold great danger for the unaware.  Hers are the secrets of
death and of life, and the mystery beyond the mystery.
 
    Part of the pleasure in knowing the Crone aspect is that while,
unlike the fully aspected Goddess, she is not also Maiden and Mother,
she does retain the experiences of both those Aspects in order to be
Crone.  The Crone, wizened though she is, must still be able to reach
into herself and recall the innocent joys and high passions of the
Maiden and the love and warmth of the Mother.  To be Crone and to not
have forgotten, to still be able to experience Maiden and Mother is,
to me, very appealing.  More importantly, to be comfortable in that
Aspect, where you have truth and knowledge but have left youth and
physical beauty behind, and to still _feel_ youth and beauty without
being desirous of them is an admirable quality.
 
    Crone is the least paralleled Aspect of the Goddess to our human
society.  We discard our old and wise, not understanding their value
as teachers and models, and fearing their appearance as a reminder of
our own mortality.
 
    Knowing Crone is a door we much each open for ourselves for to know
and love her is to cast aside a great many of our cultural and societal
malteachings.
2680
 
     While the individual Aspects of Threefold Goddess are certainly
valid concepts and paths to knowing Goddess, I should caution that most
mythological Goddess figures are composite Goddesses.  Earth Mother
Goddess figures are fully aspected Goddess by definition because they
represent the full cycle of the Wheel.  Most other Goddess figures can
be classified as having a dominant (or operative) aspect and recessive
(promised, or in some cases past) aspect.  Future and past should not be
taken literally, mythological Goddess figures are always whatever they
are eternally, they do not tend to change (ie age).
 
     Maiden Goddesses possessing their operative in the Huntress or
Warrior aspects most often have a promise of Crone. Maiden Goddesses
expressing their dominance in beauty and/or love usually have their
recessive aspect as Mother.  For example, Athena is a Maiden Goddess
with Crone attributes (the combination produces many Mother-type
qualities, and this results in the Crone aspected Maiden being the
most complete of the Mythological Goddesses, with the exception of
Earth Mother Goddesses.) Aphrodite is of course a Maiden Goddess with
Mother attributes.
 
     Similarly, Dark Mother Goddess figures mostly find their promise in
Crone and Light Mother figures their recessive in Maiden.   Crone
recessives work the same way, although sometimes it takes a bit of
close examination to find the "hidden" aspect.
 
     One should note that this is not a formula, rather a tool to
assist in examining and understanding Goddess figures and creating
one's own personal spiritual link with Goddess.  It is also a useful
consideration when invoking a specific Goddess with purpose in ritual.
     The purpose of this course has been to open avenues of approach
in discovering and developing a relationship with Goddess.  For me
personally, I do not "believe" in the reality of mythological Goddess
figures as they were presented, but I do believe they are a valid way to
establish communication with Goddess.  I also believe Goddess will
appear in whatever form we are most ready to accept.  The real
Goddess, by my belief (and this is personal, not trad) is an entity
beyond my comprehension, perhaps composed of light (could 5000 sci-fi
films be wrong?), most assuredly unlike anything I could ever imagine in
true form.  However, I do find mythological Goddess figures highly
useful for ritual, and of some help in my personal relationship with
Goddess. I hope you will too.
 
Blessed Be
 
Eileen
................................................................................
2681

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                    Being A Witch in Britain Today
                           by James Pengelly

Written for the Newcastle University Conference; Encounters of
Religion

I am regional co-ordinator for the Pagan Federation (PF) for
Humberside, North Yorkshire and the counties that form the
northeast of England up to the Scottish Borders. The PF was
founded in 1971 by a group of Gardnerian Witches, the object of
it being to counter what was perceived as being popular
misconceptions about Witchcraft.
The main reason for the existence of the PF remains largely
unchanged, as the last few years have seen what can only be
described as an onslaught by various fundamentalist Christian
organisations who have latched on to the unfortunate and sad
matter of child abuse to which they have added the word "Satanic'
as a means by which they can attack and defame the occult in
general, and Witchcraft in particular.

I will return to this matter elsewhere in this lecture, but I
mention it now to illustrate the importance of our
anti-defamation work. In addition, the Pagan Federation acts as
a networking organisation to put people who share views on
religious and spiritual matters in touch with one another, to
enable them to get together, discuss and learn, and experience
further.

The third important aspect to our work is to increase awareness
of the spiritual and cultural heritage of this country.  Given
that many, if not most, of our customs and traditions have their
roots set deep in our Pagan past and that our countryside is rich
in the physical remains of this we feel that a positive promotion
of this inheritance is vital to a fuller understanding of who we
are.

The topic of this lecture is Being A Witch In Britain Today. Now
I think that when one mentions the word, "Witch" to the average
member of the public, the image that is immediately conjured up
is one of a wizened old hag boiling up an extremely noxious brew
in some bubbling cauldron, probably on a windswept moor
somewhere. This is of course Shakespearian in its perception, but
unfortunately, whatever his intentions were at the time he wrote
Macbeth, William Shakespeare did Witchcraft a considerable
disservice, because this image has stuck. In addition, the public
is very much subject to conditioning laid down in the Middle Ages
by the Church, through historical accounts of Witch trials, which
were heavily biased. Consequently it is hardly surprising that
the image the general public has is of nasty, evil, thoroughly
bad people riding around on broomsticks at dead of night creating
havoc all over the place, poisoning people right left and centre,
doing unspeakable things with goats, not to mention chickens,
frogs, toads, cats, and sundry other animals. All in all not very
nice people!

It is interesting to note that even in this day and age, many
people are still very superstitious when it comes to magic, the
occult, Witchcraft and so on. In addition to the historical
2682

misconceptions about Witches and Witchcraft, I would go as far
as saying that people still have a deeply rooted superstitious
attitude, and that while some may automatically dismiss out of
hand Witches having any sort of magical power, deep down, the
majority of people still harbour deep rooted fears about this
sort of thing being possible.

At a time when mankind has seemingly achieved so much in the
field of science, when there is so little mystery left in life
because everything has been rationalised and explained, and
developed beyond that which our ancestors were able to
comprehend, the fact that people do still harbour superstitions
and worries about Witchcraft and the occult in general does not
altogether surprise me. If one removes the mystery from life, one
has nothing left with which to replace it, and one has to look
to that which one cannot explain. The problem being that man has
for countless generations been frightened by that which he cannot
explain. And this is why we are now living in the scientific age,
because man has purposely set out to explain that of which he is
afraid. The thing being that there is very little left that man
cannot explain. And one of the areas that he cannot explain is,
of course, magic, Witchcraft and the occult.

Let us for a moment, examine the term, "occult". Occult simply
means 'that which is hidden'. The term has been used for
centuries to explain the general workings of the universe. The
creation of fire would have, at some point in time, been regarded
as magic. Why things moved when they were subject to certain
power sources such as steam would have been deemed magic before
the principles were understood. Illnesses were originally
considered to be occult based.  You could impose an illness on
a neighbour or friend if you had the magical power to do it. But
of course, none of these things were actually magical in any
sense. The magic lay in the fact that a lot of people didn't
understand what was going on. Those who did have an understanding
of what was going on were perceived as having some sort of power.
The biblical phrase, "Thou shalt not suffer a Witch to live", is
in this context quite revealing because in its original format,
the word, "Witch", did not actually translate as Witch, it
translated as "poisoner". And there is no doubt that the original
village Witch would have in her own way been a doctor of sorts,
in that she or he would have understood the uses of various herbs
for good purposes and for bad purposes. And could quite probably
been paid to use that knowledge to achieve the results for which
she was being paid, to either kill or cure. Consequently, the
village Witch, was someone to be feared, and respected.

As the Christian Church took hold, the older Pagan ways were
perceived as something to be got rid of. I do not think this was
particularly a spiritual battle. It was a power battle. It was
simply a matter of one religious-political system wishing to gain
control over another. And as Christianity grew in strength,
largely through fear and oppression, the old ways were presented
as being evil and wicked, and not to be tolerated.
................................................................................
2683

This situation remained largely extant until 1951, when the last
laws remaining on the English statute book against Witchcraft
were repealed, and what is now commonly referred to as the
British Revivalist Craft came to light. The fact that it had, in
some form or another, managed to survive over countless
generations was, in itself, quite a surprising thing. But we now
know that what are often referred to as the Hereditary Craft and
the Traditional Craft were to a certain extent passed down from
generation to generation either within specific families or
small, invariably farming, communities. It was this that the late
Dr Gerald Gardener is thought to have discovered, and built up
into what is today known as the Revivalist Craft.  His work was
later developed by others such as Alex Sanders who founded the
Alexandrian Craft and, more recently, by Janet and Stewart
Farrar. Their works are very well known, popular, and easily
available, and they have created what is sometimes jokingly
referred to as the Farrarian Craft; a hybrid mixture of
Gardenerian, Alexandrian and their own methods of working.

Being a Witch today in this country is not necessarily a hard
thing, but nor is necessarily an easy thing. There is still a
great deal of superstitious prejudice and nonsense held against
Witches. And this is fermented, and that is the only word I can
think of, to a large extent by certain areas of our national
media, in particular the more lurid tabloid press, and of course
Christian fundamentalist groups, who have over the last few years
started to expand at a rather alarming, and for many
non-Christians, a rather frightening rate. The phenomena of
Christian fundamentalism is something which has largely been
imported to this country from America, where it has been a
populist Christian movement for many, many years. One only has
to look at the news over the last few years concerning some
American fundamentalist leaders to realise that basically, they
are like so many of us human beings, subject to all the little
foibles that human beings are generally subject to, that they are
just as easily led astray as any of us can be. The rising issue
of fundamentalism is, as I say, quite a frightening thing because
it seeks to impose a set of standards, a set of behaviour, and
a set of religious beliefs, on everyone, which no-one is
permitted to question. This is one reason why we find so many
people are now turning to Paganism in its broadest sense, and to
Wicca in particular. (Wicca being the commonly used modern term
for Witchcraft.) They turn to us because they are disillusioned
with the level of dogma and the level of imposition they find
within established Christian traditions, be they Church of
England, Roman Catholic, Baptist, Methodist, or some of the more
extreme fundamentalist sects.

People seem now to be dividing into groups. There are those who
are 'the led' and they search for leaders. And when they find a
leader who is prepared to tell them what to do, when to do it,
how to think, how not to think and so on, they latch onto that
and they go on quite happy in their own way because they want to
be told. On the other hand there are an increasing number of
people who are prepared to listen to what others have to say but
then like to go away and make their own minds up about things,
and work things out for themselves. And we are finding more and
more that this is what Paganism in general and Wicca in
2684

particular is providing. It is providing people with the means
by which they can form deeply personal relationships with their
own particular perceptions of deity. They can work with that
perception. They can utilise it within a framework that is,
generally speaking, of a very high moral and ethical standard.
And the idea that Witches are evil, nasty, wicked people who go
around sticking pins in little lumps of wax shaped into the form
of a person containing lumps of fingernail and pieces of hair and
other sundry bodily parts, is being increasingly recognised as
grossly untrue. We have to bear in mind that a lot of the popular
perceptions of the Witch are, as I have already said, largely
determined by historical records. Historical records written by
people in whose interest it was to defame the Witch, and to
register her, or him, as an evil person, but even these are now
being challenged by more and more people.

So, as I've said, being a Witch in this country today is not
always an easy thing. On the one hand, you can meet with extreme
prejudice, on the other hand you can equally meet with extreme
derision. A number of perfectly normal, sane, rational people
that I know of think that the fact that I am a Witch is a huge
joke. I am very used to people asking me "When can I come round
to your house and take all my clothes off?." My usual response
to which is "Any time you like providing I'm not having my tea
at the time, or watching Coronation Street, but believe me pal,
you're on your own." I personally find that this is the best way
to approach this sort of thing. If you can turn the question into
a joke aimed at yourself, people are happy with that and feel
comfortable with that, and will go away thinking that basically
you're a pretty decent sort of person with just some very strange
ideas. If, on the other hand, you become intensely defensive, the
opposite can be true because they will assume that you have
something to hide, something which you don't wish to talk about.
And we all know that faced with that sort of situation the human
mind is capable of conjuring up all sorts of unpleasant images.
So I stand before you today proclaiming myself to be a Witch. I
do not particularly like using the term, but it is a term with
which most people are familiar, so within the context of this
lecture, I am happy to use it. And I stand before you here, not
a wizened old crone, dressed in rags and tatters with a big wart
on the end of her nose, but, I hope, a fairly presentable man in
his early middle age, who has a very respectable job. I have a
house, a mortgage, a small daughter, I am like many people of my
generation, separated from my wife, for purely personal reasons.
I am, to all intents and purposes an ordinary person. And yet I
stand before you here, and tell you I am a Witch.

What does this mean for me personally? Basically, like most
Witches, I am a Pagan. I believe in the Old Religion. The
religion that was worldwide before Christianity or Hinduism, or
Islam took a hold on large areas of the world. Once upon a time,
whether people like to admit it or not, the whole world was
Pagan. Paganism then was vastly different from Paganism today.
There are those who go round saying that they are practising
pre-Christian Paganism.  I would say, that while they are not
necessarily deluding themselves, they are mis-leading themselves.
What we are practising today is the spirit of ancient Paganism.
We cannot possibly practise ancient Paganism, because if we were
2685

doing so, we would be indulging in such things as blood
sacrifice, and so on and so forth, which forms no part of modern
Pagan tradition.

Witchcraft is a sub-system of broad Paganism. Most Witches regard
it as the mystery aspect of Paganism. The mystery aspect being
that one searches for the spark of the ultimate divine source,
which is inherent in each one of us, in the hope that one can
find it, come to terms with it, and accept it as part of
ourselves.

Most Pagans believe in an ultimate creative source. Christians
call it God. We believe that there exists, somewhere out there
in the wider universe, the source of all creation.   We do not
give it a name, we do not give it a form. It is, to our way of
thinking, entirely neutral. It is all things in one thing. It is
all things and it is nothing. It is largely beyond our reach.
Some people aspire to attain union with the ultimate, very, very
few people ever reach it. Consequently, most Pagans will choose
to leave it alone.

It is unreachable. And it is unaware of our existence, because
it is neutral in form. What we do is we aspect it; we split it
into the various components which form it. The ultimate split is
gender, male and female. If the ultimate creative source is all
things, then it must have male and female aspects. So the
ultimate male aspect is 'The God', the ultimate female aspect is
'The Goddess'. Below this one can continue splitting into various
other aspects as one chooses, until one gets down to a level of
elementals, nature spirits, and so on and so forth. The idea
being, that all natural things coming from the ultimate creative
source contain a spark of that creative source, and consequently
all things are inherently sacred. We reject entirely the
Christian concept that man is born sinful, and has to spend the
whole of his life begging forgiveness for sins real and
imaginary. We believe that it is because of this attitude that
mankind does a lot of the things he does. If you bring somebody
up and condition them to believe that they are inherently bad,
they are going to react in that way.

Pagans and Witches believe that man is born inherently sacred,
and it is what he himself does with his life that makes him bad
or good. It is nothing to do with God, the Gods, the Goddesses
or anything else. Consequently, Paganism and Witchcraft are
extremely responsible forms of religious practice in that they
teach that we are responsible for what we do and the effect that
it has for those around us, both immediately and out in the wider
world. We believe in what is commonly referred to as 'the ripple
effect'. Drop a stone in a pond, and it will create ripples which
will go on and on until they reach the bank and are forced to
stop. If you regard the universe as a very large ocean, everytime
one of us does something, we create a ripple effect. The ripples,
on a universal scale, may be imperceptible, but they are there
none the less. And if we regard life in that way, we need to
immediately take stock of that which we do and act upon it.
Now obviously it is not possible to take this sort of philosophy
to an extreme, otherwise, one would literally do nothing. If one
flushes the toilet one is potentially adding to sea pollution.
2686

If one turns an electric light on, one is potentially adding to
air pollution. Whatever one does, somewhere along the line is
likely to have a detrimental effect on someone.

The Witch or Pagan will judge what he or she is doing with his
or her life and will try and determine the least harmful way of
living. It requires a great deal of thought, it requires a great
deal of honesty and self analysis and not a small amount of
self-sacrifice. it forces one to look at how one relates to
oneself, and life around us, because we believe that all natural
things on this world are sacred, and therefore to be treated with
respect.

So, what then, is our relationship with our perception of
divinity? As 1 have already mentioned, we personalise aspects of
the ultimate creative source. These personalisations can be drawn
from one or another of the existing Pagan pantheons, such as
Norse, Greek, Roman or Egyptian, or they can be done on a much
more personal level where the individual will somehow personalise
whatever aspect of divinity they wish to work with in that moment
in time. Most Witches have the Great Goddess, and the Horned God.
(The horns, incidentally have absolutely nothing to do with the
concept of the devil having horns. And are usually, in this
country, personified as being deer's antlers being simply symbols
of power and strength.) The Great Goddess is seen as being the
Mother of all things, the Horned God, her consort who is also
frequently linked with the Sun as the All Father.

Below that, we have the Triple Goddess, whose symbol is the Moon,
the Maid, the Mother, and the Crone. And then there are any
number of other personifications largely based on the individual
preference of the person or group, doing whatever it is they're
doing. This may seem to be an immensely complicated system, and
indeed it sometimes takes a great deal of understanding. But you
have to relate it to the natural seasonal cycle, or festivals,
that most Pagans, whatever their traditions, will follow.

The seasonal cycle basically follows the agricultural and solar
cycle of the year. We have eight major festivals.
The first, and possibly the most important, is Samhain, spelled
S-A-M-H-A-I-N, commonly known as Hallowe'en, and is thought to
have been the time when the ancient Celts celebrated the new
year. It was the end of one agricultural year and the beginning
of the next. It was the final onset of Winter. It was, as it is
commonly regarded today, also a festival of the dead. The modern
concept today of ghosts and ghoulies and long-leggedy beasties
and things that go bump in the night, stemmed directly from the
Celtic feast of the dead. This is not some necrophiliac intention
of summoning up spirits for evil purposes, it was/is simply a
time when one reflects on the memories of lost loved ones, lost
friends, and hopes to gain some insight into one's own life from
the lessons that we can learn from those who have gone before us.
It is interesting to note that, even in its christianised form,
Halloween, or All Hallows Eve is still a festival of the dead.

The mid-Winter Solstice is, of course, Yule, an Anglo-Saxon word
so old its meaning is now completely forgotten. It has been
suggested that that it could mean 'wheel', and within a Pagan or
2687

a Wiccan context the year is often referred to as "the wheel of
the year", in that it turns on, and on. Yule celebrates the
re-birth of the Sun. It is indeed interesting that Christians
should have taken this festival to mark the birth of Christ, when
what historical evidence we have seems to suggest that Christ was
actually either born in March or September.

From then we move on to Imbolc, christianised as Candlemas, which
represents the first stirring of Spring and the gradual return
of light. We then have the Spring Equinox, which when the earth
comes back fully to life, and has become largely associated with
Easter. Many people today do not realise that Easter is a
moveable feast because the date of Easter is set on the first
Sunday after the first full Moon after the Spring Equinox. And
if that isn't a Pagan concept, I really don't know what is. In
fact, the very name "Easter" comes from the Anglo-Saxon fertility
Goddess "Eostre" and many of the items traditionally associated
with Easter such as eggs and rabbits are directly derived from
Pagan ideas and symbols.

Then follows Beltane, which is interesting in that it is the only
Pagan holiday which does not have a Christian counterpoint. This
is probably because of its overtly sexual nature. It is
interesting that children conceived at Beltane were invariably
born on or around Imbolc, which is lambing time in the sheep
farmers year. Ewe's milk would have been important in the past
to strengthen children for the last part of Winter and to give
them strength to grow through the Spring and Summer.

After Beltane we have of course the Summer Solstice, mid-Summer,
which represents the Sun at its height. Solstices and Equinoxes
all being solar festivals. The union of Sun and Earth to produce
the harvest that is to come. Lugnassadh, commonly referred to as
Lammas, which literally means loaf-mass from the Anglo-Saxon, is
the start of the harvest. It is the time when we prepare to cut
down that which the union of the Sun and the Earth Mother has
provided for us. The Autumn equinox is the harvest festival. A
time to rest and relax after the harvest has been collected. And
then we come back again to Samhain, or Halloween.

So as you can see, we follow a very natural cycle. Rituals and
ceremonies can vary immensely from group to group, or individual
to individual. But each one, whenever it is done, will consist
of some sort of symbolic, what I can only describe as 'drama',
that reflects what we see going on in the world around us, and
how we perceive the Gods and Goddesses of Paganism or Witchcraft
as playing a part in that. There is a lot of talk about the use
of spirit powers and so on and so forth, and many Christians
perceive this as being inherently very, very dangerous.
Spiritualism, as it is commonly perceived, plays very little part
in Wicca. It is not something that we believe should be played
around with.  We will invoke on one another the spirit of a
particular God or a particular Goddess dependent on what we are
doing at the time.  But all we are asking that particular God or
Goddess to do is imbibe us with something of their power,
something of their insight. It is basically an intensely
psychological thing. Because, as we all know, if one stands in
front of a mirror saying "every day and every way, I am getting
2688

better and better", then one is likely to grow in
self-confidence. The concept is pretty much the same.

So, as we can see, Witches are not horrible evil people, but
generally, quite ordinary nice decent people who have chosen to
try and relate more to the natural things around us than some far
distant imperceptible god-form.  But what of magic?  Witchcraft
is obviously very closely associated with the use of magic. So
what is magic?

Magic was once described as 'the art of causing change in
conformity with will'. Put more basically, this simply means mind
over matter. Causing something to happen simply by the strength
of your own mind. This is perhaps a bit too far fetched for a
great many people to accept, but when one considers the nature
of prayer, one has a concept which is easier to understand. For
most Witches, an act of magic is simply a form of prayer. You
will seek the attention of a particular God or a particular
Goddess, and you will ask her or him to assist you in something
that you want done. Surely, this is no different from anyone
going into a church or synagogue, kneeling down, and saying,
"please God, help me".

It is true that Witches will dress that up in some way and use
items of equipment and paraphernalia which are alien to a church,
mosque, or synagogue. These are primarily nothing more than
psychological props, means by which the individual can focus
their attention on something. Using the appropriate equipment at
the appropriate time aided by appropriate colours and scents are
all means by which one can focus one's mind onto a specific
point. Like anything, our acts of magic do not necessarily always
produce the desired result. But we choose to believe that if it
does not happen, it is because it is not meant to happen, rather
than we are not worthy of it happening.

Many people talk of white and black magic. This is an entirely
Christian concept; we do not accept the terms white or black
magic. Magic is a neutral force which is used by the individual
and it is what the individual does with it that makes it white
or black. But most Witches, in using the powers that they have
available to them will consider the implications of what they are
doing, and will think very seriously about undertaking any act
of magic which could prove detrimental to any-one or anything
which cannot be justified morally and spiritually.

If the Craft has any "laws" as such they apply to the use of
magic in a more obvious way than any-where else, and there are
basically two such "laws".

The first is more of an ethic - "An it harm none-do what thou
will". On the face of it this seems to offer carte-blanche to do
what you want as long as no-one gets hurt but if regarded within
the context of the "ripple effect" mentioned earlier the
relevance and importance of it becomes clearer.
In addition to this, most Wiccans subscribe to what is usually
referred to as the "Law of Threefold Return" which basically
means that the result of an act will reflect on the instigator
times three. As you will possibly appreciate, this is worth
2689

serious consideration if what one is undertaking is potentially
or deliberately harmful.

Between the clearly "white" or "black" areas of magic however
lies the "grey" area. This is hard to define as it depends
largely on the conscience of the individual but whatever the
shade, a Witch will never undertake any act of magic without
serious consideration of all the matters and questions
surrounding it.

To go back to the matter of Satanic child-abuse, the suggestion
that there exists some sort of organised conspiracy of Satanic
based child abuse is nonsense. It is a myth created entirely by
so-called Christian extremists whose intention is to ferment a
modern Witchhunt in exactly the same way as the Nazis fermented
action against the Jews. There is no question of that. Whilst I
would not deny that there may be some sick, criminal perverts,
who utilise the cover of the occult in general and Witchcraft in
particular, to abuse children, these people are not Witches, they
are sick and evil perverts who deserve the full weight of the law
to fall upon them.

To specifically identify Wicca with child abuse is criminally
irresponsible as it brands a huge number of totally innocent
people as potential child abusers, and given that it is an
intensely emotive issue, there is a real risk of a lynch mob
mentality being provoked, with all the horror that it implies.
If we are to judge a whole belief system on the strength of the
activities of a few perverts, one could equally point the finger
at the Anglican Church and the Roman Catholic Church, both of
whom have suffered from the publicity of members of their own
clergies being caught for this very crime.
Recently, in this country alone, there have been several
instances of Church of England and Roman Catholic clergy abusing
children, and there is evidence to suggest that it is rife within
the Roman Catholic church in America. I pass no judgement on the
churches for that. This is down to individuals, and again, we
come back to the concept of individual responsibility for one's
own actions.

For a Witch to abuse a child is total anathema. It is contrary
to everything that we hold close to our hearts. Our children are
our future. If we abuse them, we run the risk of turning them
into abusers. Apart from the fact that in abusing them, we abuse
that which is part of the sacred, the ultimate divine source.
Children born in love and unity are sacred and to be treated as
such. There is no evidence, other than in the minds of those that
make the allegations, that so-called Satanic abuse exists.

As to the future, and what we would like; basically all we seek
is the acceptance of society to be what we are, and to practise
what we choose to practise. We do not seek to impose ourselves
on anybody, or anything. We wish more than anything else, to
exist in harmony with members of other religions, who have the
perfect right to believe what they choose to believe. All we ask
is that they afford us that same right. Nobody has the right to
impose their values on any other person, other than in a purely
secular sociological situation where rules and regulations are
2690

necessary to avoid total anarchy.

On the spiritual level, the individual has the right to choose
what form of religion he or she will follow, and how he or she
will perceive his/her own God. When one looks around the world
today, one can see that many of the conflicts going on in places
like Yugoslavia, and Northern Ireland have a religious basis.
They are based on one group of people trying to impose its
religious form on another. This, we feel, is entirely wrong.

Since the onset of Christianity, it has been the fact that one
religion has tried to impose itself on another. Millions of
people have died in modern times for this very reason. And so
much harm, and so much suffering, and so much pain could have
been avoided if mankind only accepted that one person has no
right to impose his religious will on another. We do not ask for
converts. We do not actively seek converts. All we ask is that
we be left alone in peace, to do that which we feel is right. We
would dearly love to work in harmony with members of other
religions, towards a greater good. Surely, although we walk along
different paths, our ultimate aim should be the same - to achieve
a world that can live in peace with itself.
We believe that our way is one way to achieve that. We do not say
that it is the only way, we say that it is one way. Our paths may
not meet, they may certainly not cross, but they run in parallel,
and if we can hold hands across the divides that exist between
us, surely, the world will be a better place. We have a great
deal in common. Each religion professes a love of humanity. Each
religion professes a love of the world that surrounds us, and yet
so few of those religions that profess those beliefs, do very
much about it. We do not say, as I have already said, that ours
is the only way, the one way, the true way. There is no one true
way. The Arabs I think have a saying, and I may have this wrong,
that there are a million ways to God, and it is for each one of
us to find his or her own way. This, we feel, is a fundamental
truth. We believe passionately, that the world could be a better
place if half the people in it stopped trying to impose their
will on the other half. We have no desire to do this. We wish to
move forward with others who may or may not share our beliefs to
a better world.

This paper may be freely copied or re-published providing it is
copied or re-published in its entirety without changes, and
authorship credited to James Pengelly, Pagan Federation.

James Pengelly
The Pagan Federation,
BM Box 7097,
London WCIN 3XX.
................................................................................
2691

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Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

                    RITUAL THEORY AND TECHNIQUE
 
                     Copyright Colin Low 1990
                       (cal@hplb.hpl.hp.com)
 
      1. Introduction
      2. Magical Consciousness
      3. Limitation
      4. Essential Steps
      5. Maps & Correspondences
      6. Conclusion
 
 1. Introduction
 
      These  notes attempt to say something useful  about  magical
 ritual.  This is difficult,  because ritual is invented,  and any
 sequence  of  actions  can be ritualised and  used  to  symbolise
 anything;  but then something similar can be said about words and
 language, and that doesn't prevent us from trying to communicate,
 so I will make the attempt to say something useful about  ritual,
 and  try to steer a path between the Scylla of  anthropology  and
 sweeping   generalisations,   and   the  Charybdis   of   cultish
 parochialism.  My  motivation for writing this is my belief  that
 while  any behaviour can be ritualised,  and it is impossible  to
 state  "magical  ritual  consists of  this"  or  "magical  ritual
 consists of that",  some magical rituals are better than  others.
 This raises questions of what I mean by "goodness" or  "badness",
 "effectiveness"  or "ineffectiveness" in the context  of  magical
 work, and I intend to duck this with a pragmatic reply. A magical
 ritual  is "good" if it achieves its intention without  undesired
 side  effects,  and it is "bad" if the roof falls on  your  head.
 Underlying this definition is another belief: that magical ritual
 taps  a  raw  and potentially dangerous  (and  certainly  amoral)
 psychic   force  which  has  to  be  channelled   and   directed;
 traditional  forms  of  magical ritual do that  and  are  not  so
 arbitrary as they appear to be.

      An  outline of ceremonial magical ritual (in the basic  form
 in which it has been handed down in Europe over the centuries) is
 that  the  magician works within a circle  and  uses  consecrated
 tools  and  the  magical names of various entities  to  evoke  or
 invoke Powers.  It seems to work.  Or at least it works for  some
 people some of the time.  How *well* does it work?  That's a fair
 question, and not an easy one to answer, as there is too much ego
 at  stake in admitting that one's rituals don't always work  out.
 My  rituals  don't  always work - sometimes  nothing  appears  to
 happen, sometimes I get unexpected side effects. The same is true
 of those magicians I know personally,  and I suspect the same  is
 true of most people.  Even at the mundane level,  if you've  ever
 tried to recreate a "magical moment" in a relationship,  you will
 know that it is hard to stand in the same river twice - there  is
 an elusive and wandering spark which all too often just wanders.

      In summary, I like to know why some rituals work better than
 others, and why some, even when that elusive spark is present, go
 sour and call up all the wrong things - these notes contain  some
 of  my  conclusions.  As I have tried to lift the  rug  and  look
 underneath  the surface,  the approach is abstract in  places;  I
2692

 prefer to be practical rather than theoretical,  but if magic  is
 to be anything other than a superstitious handing-down of  mumbo-
 jumbo, we need a model of what is happening, a causality of magic
 against which it is possible to make value judgements about  what
 is good and bad in ritual. Traditional models of angels, spirits,
 gods and goddesses,  ancestral spirits and so on are useful up to
 a  point,  but  these  are  not the end  of  the  story,  and  in
 penetrating beyond these "intermediaries" the magician is  forced
 to  confront  the  nature  of  consciousness  itself  and  become
 something of a mystic.

      The idea that the physical universe is the end product of  a
 "process  of  consciousness" is virtually a  first  principle  of
 Eastern esoteric philosophy, it is at the root of the Kabbalistic
 doctrine of emanation and the sephiroth,  and it has been adopted
 by  many twentieth century magicians as a useful  complement   to
 whatever  traditional model of magic they were weaned on  -  once
 one  has accepted that it is possible to  create  "thought-forms"
 and "artificial elementals" and "telesmic images",  it is a small
 step to admitting that the gods,  goddesses,  angels, and spirits
 of   traditonal  magic  may  have  no  reality  outside  of   the
 consciousness  which creates and sustains them.  This is  what  I
 believe  personally  on  alternate  days  of  the  week.  On  the
 remaining  days  I am happy to believe in the  reality  of  gods,
 goddesses,  archangels,  elementals,  ancestral spirits etc. - in
 common  with many magicians I sit on the fence in an  interesting
 way.  There  is  a belief among some magicians that  while  gods,
 goddesses  etc may be the creations of consciousness,  on  a  par
 with money and the Bill of Rights,  such things take on a life of
 their  own and can be treated as if they were real,  so  while  I
 take  the  view  that magic is  ultimately  the  manipulation  of
 consciousness,  you will find me out there calling on the  Powers
 with as much gusto as anyone else.
 
 2. Magical Consciousness
 
 The principle function of magical ritual is to cause well-defined
 changes in consciousness.  There are other (non-magical) kinds of
 ritual and ceremony - social,  superstitious,  celebratory etc  -
 carried out for a variety of reasons,  but magical ritual can  be
 distinguished by its emphasis on causing shifts in  consciousness
 to states not normally attainable,  with a consequence of causing
 effects  which  would be considered impossible or  improbable  by
 most people in this day and age.

      The  realisation  that the content of magical  ritual  is  a
 means  to an end,  the end being the deliberate  manipulation  of
 consciousness, is an watershed in magical technique. Many people,
 particularly the non-practicing general public,  believe there is
 something inherently magical about ritual,  that it can be  done,
 like cooking,  from a recipe book; that prayers, names of powers,
 fancy candles,  crystals, five-pointed stars and the like have an
 intrinsic power which works by itself,  and it is only  necessary
 to be initiated into all the details and hey presto! - you can do
 it.  I  believe this is (mostly) wrong.  Symbols do have  magical
 power,  but not in the crude sense implied above;  magical  power
 comes from the conjunction of a symbol and a person who can bring
 that   symbol   to  life,   by  directing  and   limiting   their
2693

 consciousness through the symbol,  in the manner of icing through
 an  icing gun.  Magical power comes from the person (or  people),
 not from the superficial trappings of ritual.  The key to  ritual
 is  the manipulation and shifting of consciousness,  and  without
 that shift it is empty posturing.

      So let us concentrate on magical consciousness,  and how  it
 differs from the state of mind in which we normally carry out our
 business in the world. Firstly, there isn't a sudden quantum jump
 into an unusual state of mind called magical  consciousness.  All
 consciousness  is  equally  magical,  and what  we  call  magical
 depends  entirely on what we consider to be normal and  take  for
 granted.  There  is a continuum of consciousness  spreading  away
 from the spot where we normally hang our hat,  and the  potential
 for  magic depends more on the appropriateness of our  state  for
 what  we  are trying to achieve than it does on  peculiar  trance
 states.  When  I  want to boil an egg I don't  spend  three  days
 fasting  and  praying to God;  I just boil an  egg.  One  of  the
 characteristics  of my "normal" state of consciousness is that  I
 understand how to boil an egg,  but from many alternative  states
 of consciousness it is a magical act of the first order.  So what
 I  call magical consciousness differs from  normal  consciousness
 only  in  so far as it is a state less  appropriate  for  boiling
 eggs,  and more appropriate for doing other things.

      Secondly,   there  isn't  one  simple  flavour  of   magical
 consciousness;  the space of potential consciousness spreads  out
 along several different axes, like moving in a space with several
 different  dimensions,  and that means the magician can  enter  a
 large number of distinct states,  all of which can be  considered
 different aspects of magical consciousness.

      Lastly,  it  is normal to shift our consciousness around  in
 this space during our everyday lives, so there is nothing unusual
 in  shifting consciousness to another place.  This makes  magical
 consciousness  hard  to define,  because it  isn't  something  so
 extraordinary  after all.  Nevertheless,  there is  a  difference
 between walking across the road and walking around the world, and
 there  are  differences between what I call  normal  and  magical
 consciousness,  even  though  they  are arbitrary  markers  in  a
 continuum.  There  is a difference in magnitude,  and there is  a
 difference in the "magnitude of intent",  that  is,  will.  Magic
 takes  us beyond the normal;  it disrupts  cosy  certainties;  it
 explores new territory. Like new technology, once it becomes part
 of  everyday life it stops being "magical" and becomes  "normal".
 We learn the "magic of normal living" at an early age and  forget
 the  magic  of it;  normal living affects us in  ways  which  the
 magician  recognises  as  magical,  but so "normal"  that  it  is
 difficult to realise what is going on.  From the point of view of
 magical  consciousness,  "normal  life" is seen to be  a  complex
 magical  balancing  act,  like a man who keeps a  hundred  plates
 spinning on canes at the same time and is always on the point  of
 losing one. Magical consciousness is not the extraordinary state:
 normal  life  is.  The man on the stage is so busy  spinning  his
 plates he can spend no time doing anything else.

................................................................................
2694

      A    characteristic   of   magical    consciousness    which
 distinguishes  it  from  normal consciousness  is  that  in  most
 magical work the magician moves outside the "normally accessible"
 region  of  consciousness.  Most "normal people" will  resist  an
 attempt  to  shift  their consciousness  outside  the  circle  of
 normality, and if too much pressure is applied they panic, throw-
 up,  become ill, have hysterics, call the police or a priest or a
 psychiatrist,  or end up permanently traumatised.  Sometimes they
 experience  a  blinding  but one-sided  illumination  and  become
 fanatics for a one-sided point of view.  Real,  detectable shifts
 in  consciousness outside the "normal circle" are to  be  entered
 into  warily,  and  the determined ritualist treads a  thin  line
 between success,  and physical and psychical illness.  A neophyte
 in  Tibet  swears  that he or she is prepared  to  risk  madness,
 disease  and  death,  and in my personal experience this  is  not
 melodramatic  -  the  risks  are  real  enough.   It  depends  on
 temperament  and constitution - some people wander all  over  the
 planes  of consciousness with impunity,  some find  it  extremely
 stressful,  and some claim it never did them any harm (when  they
 are clearly as cracked as the Portland Vase).  The grosser  forms
 of  magic are hard to do because body and mind fight any  attempt
 to move into those regions of consciousness where it is  possible
 to  transcend  the "normal" and create new  kinds  of  normality.

      The  switch into magical consciousness is often  accompanied
 by a feeling of "energy" or "power". Reality becomes a fluid, and
 the will is like a wind blowing it this way and that. Far out.
 
      There are several traditional methods for reaching  abnormal
 states  of consciousness:  dance,  drumming,  hallucinogenic  and
 narcotic substances,  fasting and other forms of privation,  sex,
 meditation, dreaming, and ritual, used singly and in combination.
 These  notes deal only with ritual.  Magical ritual  has  evolved
 organically  out  of the desire to  reach  normally  inaccessible
 regions of consciousness and still continue living sanely in  the
 world  afterwards,  and once that is understood,  its  profundity
 from a psychological point of view can be appreciated.
 
 3. Limitation
 
      The concept of limitation is so important in the way magical
 ritual  has developed that it is worth taking a look at  what  it
 means  before going on to look at the basics of  ritual.

      We are limited beings: our lives are limited to some tens of
 years,  our bodies are limited in their physical  abilities,  and
 compared to all the different kinds of life on this planet we are
 clearly  very specialised compared with the potential of what  we
 could be,  if we had the choice of being anything we wanted. Even
 as human beings we are limited, in that we are all quite distinct
 from oneanother,  and guard that individuality and uniqueness  as
 an inalienable right.  We limit ourselves to a few skills because
 of  the effort and talent required to acquire them,  and only  in
 exceptional  cases  do we find people who are expert in  a  large
 number  of different skills - most people are happy if  they  are
 acknowledged  as being an expert in one thing,  and it is a  fact
 that  as  the  sum  total  of  knowledge  increases,   so  people
 (particularly  those with technical skills) are forced to  become
2695

 more and more specialised.

      This idea of limitation and specialisation has found its way
 into  magical  ritual  because  of  the  magical  (or   mystical)
 perception  that,  although all consciousness in the universe  is
 One,  and that Oneness can be perceived directly,  it has  become
 limited.  There is a process of limitation in which the One (God,
 if  you like) becomes  progressively  structured and  constrained
 until  it reaches the level of thee and me.  The details of  this
 process (sometimes called "The Fall") lies well outside a set  of
 notes on ritual technique, and being theosophical, is the sort of
 thing  people like to have long-winded arguments about,  so I  am
 not  going  to  say much about it.  What I  *will*  say  is  that
 magicians and mystics the world over are relatively unanimous  in
 insisting  that the normal everyday consciousness of  most  human
 beings   is   a   severe  *limitation*  on   the   potential   of
 consciousness,  and it is possible,  through various disciplines,
 to extend consciousness into new regions;  this harks back to the
 "circle of normality" I mentioned in the previous section. From a
 magical point of view the personality,  the ego,  the  continuing
 sense of individual "me-ness",  is a magical creation with highly
 specialised  abilities,  an artificial elemental  or  thoughtform
 which consumes all our magical power in exchange for the kind  of
 limitation necessary to survive, and in order to work magic it is
 necessary to divert energy away from this obsession with personal
 identity and self-importance.

      Now,   consider  the  following  problem:   you  have   been
 imprisoned  inside a large inflated plastic bag.  You  have  been
 given  a sledghammer and a scalpel.  Which tool will get you  out
 faster?  The  answer I am looking for is the scalpel:  a  way  of
 getting out of large,  inflated, plastic bags is to apply as much
 force  as  possible to as sharp a point  as  possible.  Magicians
 agree on this principle - the key to successful ritual work is  a
 "single-pointed will".  A mystic may try to expand  consciousness
 in all directions simultaneously,  to encompass more and more  of
 the One,  to embrace the One,  perhaps even to transcend the One,
 but  this is hard,  and most people aren't up to it in  practise.
 Rather than expand in all directions simultaneously,  it is  much
 easier to *limit* an excursion of consciousness in one direction,
 and  the  more  precise and well-defined  that  limitation  to  a
 specific  direction,  the  easier it is to get out  of  the  bag.
 Limitation of consciousness is the trick we use to cope with  the
 complexity  of  life in modern society,  and as long  as  we  are
 forced  to  live under this yoke we can make a virtue  out  of  a
 necessity,   and   use  our  carefully  cultivated   ability   to
 focus  attention  on  minutiae  to burst  out  of  the  bag.

      What limitation means in practise is that magical ritual  is
 designed  to  produce specific and highly  *limited*  changes  in
 consciousness,  and  this  is  done by using a  specific  map  of
 consciousness,  and there are symbolic correspondences within the
 map which can be used in the construction of a ritual - I discuss
 this later. The principle of limitation is a key to understanding
 the  structure  of  magical  ritual,  and  a  key  to  successful
 practice.
 

2696

 To   summarise   the  last  two  sections,   I  would   say   the
 characteristics of a "good" ritual are:
 
      1.  Entry  into  magical consciousness and  the  release  of
          "magical energy".
 
      2.   A limitation of consciousness to channel that energy in
           the correct direction, with minimal "splatter".
 
 Without  the  energy there is nothing  to  channel.  Without  the
 limitation, energy splatters in all directions and takes the path
 of minimal psychic resistance to earth.  A magical ritual is  the
 calculated shifting and limitation of consciousness.
 
 4. Essential Steps
 
      There is never going to be agreement about what is essential
 in  a ritual and what is not,  any more than there will  ever  be
 agreement about what makes a good novel.  That doesn't mean there
 is  nothing worth discussing.  The steps I have enumerated  below
 are  suggestions  which  were handed down to me,  and  a  lot  of
 insight (not mine) has gone into them;  they conform to a Western
 magical  tradition  which has not changed in its  essentials  for
 thousands of years,  and I hand them on to you in the same spirit
 as I received them.

      These are the steps:
 
      1. Open the Circle
      2. Open the Gates
      3. Invocation to the Powers
      4. Statement of Intention and Sacrifice
      5. Main Ritual
      6. Dismissal of Powers
      7. Close the Gates
      8. Close the Circle
 
 4.1 Open the Circle
 
      The  Circle is the place where magical work is carried  out.
 It  might  literally be circle on the ground,  or it could  be  a
 church,  or a stone ring, or a temple, or it might be an imagined
 circle inscribed in the aethyr,  or it could be any spot hallowed
 by  tradition. In some cases the Circle is  created  specifically
 for one piece of work and then closed, while in other cases (e.g.
 a  church) the building is consecrated and all the  space  within
 the  building  is  treated as if it is an open  circle  for  long
 periods of time.  I don't want to deal too much in  generalities,
 so  I  will deal with the common case where a circle  is  created
 specifically  for  one  piece  of work,  for  a  period  of  time
 typically less than one day.

      The Circle is the first important magical limit:  it creates
 an area within which the magical work takes place.  The  magician
 tries  to control everything which takes place within the  Circle
 (limitation),  and so a circle half-a-mile across is impractical.
 The  Circle  marks  the boundary between the rest  of  the  world
 (going  on its way as normal),  and a magical space where  things
2697

 are  most  definitely  not going on as  normal  (otherwise  there
 wouldn't  be  any  point in carrying out a ritual  in  the  first
 place).  There is a dislocation:  the region inside the circle is
 separated  from the rest of space and is free to go its own  way.
 There are some types of magical work where it may not be sensible
 to have a circle (e.g.  working with the natural elements in  the
 world  at large) but unless you are working with a Power  already
 present in the environment in its normal state,  it is useful  to
 work within a circle.

      The  Circle may be a mark on the ground,  or something  more
 intangible still;  my own preference is an imagined line of  blue
 fire drawn in the air.  It is in the nature of consciousness that
 anything  taken  as real and treated as real will  eventually  be
 accepted  as  Real - and if you want to start  a  good  argument,
 state  that  money doesn't exist and isn't Real.  From  a  ritual
 point  of  view  the  Circle is  a  real  boundary,  and  if  its
 usefulness is to be maintained it should be treated with the same
 respect  as  an electrified  fence.  Pets,  children  and  casual
 onlookers  should  be kept out of it.  Whatever  procedures  take
 place within the Circle should only take place within the  Circle
 and in no other place,  and conversely,  your normal life  should
 not  intrude  on the Circle unless it is part of  your  intention
 that it should. Basically, if you don't want a circle, don't have
 one,  but if you do have one,  decide what it means and stick  to
 it.  There  is a school of thought which believes a circle  is  a
 "container for power", and another which believes a circle "keeps
 out the nasties". I subscribe to both and neither of these points
 of view.  From a symbolic point of view,  the Circle marks a  new
 "circle of normality",  a circle different from my usual  "circle
 of  normality",  making it possible to keep the two  "regions  of
 consciousness"  distinct  and  separate.   The  magician   leaves
 everyday life behind when the Circle is opened, and returns to it
 when  the  Circle  is  closed,  and for  the  duration  adopts  a
 discipline  of thought and deed which is specific to the type  of
 magical work being undertaken; this procedure is not so different
 from  that  in many kinds of laboratory where  people  work  with
 hazardous  materials.   The  circle  is  both  a  barrier  and  a
 container.  This  is a kind of psychic sanitation,  and in  magic
 "sanity"  and  "sanitary"  have more  in  common  than  spelling.

      Opening  a Circle usually involves drawing a circle  in  the
 air  or on the ground,  accompanied by an invocation to  guardian
 spirits,  or  the elemental powers of the four quarters,  or  the
 four watchtowers,  or the archangels,  or whatever.  The  details
 aren't so important as practicing it until you can do it in  your
 sleep,  and  you should carry it out with the same attitude as  a
 soldier on formal guard duty outside a public building.  You  are
 establishing  a perimeter under the watchful "eyes"  of  whatever
 guardians  you  have requested to keep an eye on  things,  and  a
 martial  attitude  and  sense of  discipline  creates  the  right
 psychological mood.
 
................................................................................
2698

 4.2 Opening the Gates
 
      The  Gates in question are the boundary between  normal  and
 magical  consciousness.  Just  as opening the Circle  limits  the
 ritual in space,  so opening the Gates limits the ritual in time.
 Not  everyone opens the Gates as a separate activity;  opening  a
 Circle can be considered a de-facto opening of Gates,  but  there
 are  good  reasons  for  keeping  the  two  activities  separate.
 Firstly,  it  is convenient to be able to open a  Circle  without
 going into magical consciousness;  despite what I said about  not
 bringing normal consciousness into the Circle,  rules are made to
 be  broken,  and  there are times when something  unpleasant  and
 unwanted  intrudes on normal consciousness,  and a Circle can  be
 used  to  keep it out - like pulling blankets over your  head  at
 night.  Secondly,  opening the Gates as a separate activity means
 they   can   be  tailored  to  the  specific  type   of   magical
 consciousness  you are trying to enter.  Thirdly,  just  as  bank
 vaults  and  ICBMs have two keys,  so it is prudent to  make  the
 entry into magical consciousness something you are not likely  to
 do  on a whim,  and the more distinct steps there are,  the  more
 conscious  effort is required.  Lastly - and it is  an  important
 point  -  I open the circle with a martial attitude,  and  it  is
 useful  to have a breathing space to switch out of that mood  and
 into  the  mood  needed for the  invocation.  Opening  the  Gates
 provides an opportunity to make that switch.
 
 4.3 Invocation to the Powers
 
      The  invocation to the Powers is often an occasion for  some
 of the most laboured, leaden, pompous, grandiose and turgid prose
 ever written or recited. Tutorial books on magic are full of this
 stuff.  "Oh glorious moon,  wreathed in aetherial light...".  You
 know the stuff.  If you are invoking Saturn during a waxing  moon
 you  might be justified in going on like Brezhnev addressing  the
 Praesidium of the Soviet Communist Party,  but as in every  other
 aspect of magic,  the trick isn't what you do, but how you do it,
 and  interminable invocations aren't the answer.  On a  practical
 level,  reading a lengthy invocation from a sheet of paper in dim
 candlelight requires so much conscious effort that it is hard  to
 "let  go",  so I like keep things simple and to  the  point,  and
 practice  until  I can do an invocation without having  to  think
 about  it too much,  and that leaves room for the more  important
 "consciousness  changing"  aspect  of  the  invocation.

      An invocation is like a ticket for a train, and if you can't
 find  the  train  there isn't much point in  having  the  ticket.
 Opening   the  Gates  gets  you  to  the  doorstep   of   magical
 consciousness,  but it is the invocation which gets you onto  the
 train  and  propels  you  to the  right  place,  and  that  isn't
 something which "just happens" unless you have a natural aptitude
 for  the aspect of consciousness you are  invoking.  However,  it
 does happen;  people tend to begin their magical work with  those
 areas of consciousness where they feel most at home,  so they may
 well have some initial success.  Violent,  evil people do violent
 and  evil conjurations;  loving people invoke love - most  people
 begin  their  magical work with "a free ticket" to  some  altered
 state  of  consciousness,  but in general,  invoking  a  specific
 aspect  of  consciousness  takes  practice  and  I  don't  expect
2699

 immediate  results when I invoke something new.  If  interminable
 tracts of deathless prose work for you,  then fine, but I find it
 hard to keep a straight face when piety and pomposity combine  to
 produce the sort of invocations to be found in print.  I name  no
 names.

      I   can't   give  a  prescription   for   entering   magical
 consciousness.  Well devised rituals, practised often, have a way
 of shifting consciousness which is surprising and  unexpected.  I
 don't know why this happens; it just does. I suspect the peculiar
 character of ritual,  the way it involves the senses and occupies
 mind and body simultaneously,  its numinous and exotic symbolism,
 the intensity of preparation and execution, involve dormant parts
 of  the mind,  or at least engage the normal parts in an  unusual
 way.  Using  ritual  to  cause shifts  in  consciousness  is  not
 exceptionally  difficult;  getting  the  results  you  want,  and
 avoiding unexpected and undesired side-effects is harder.  Ritual
 is not a rational procedure.  The symbolism of magic is intuitive
 and bubbles out of a very deep well;  the whole process of ritual
 effectively bypasses the rational mind,  so expecting the outcome
 of  a  ritual  to  obey the  dictates  of  reason  is  completely
 irrational.  The image of a horse is appropriate:  anyone can get
 on the back of a wild mustang, but reaching the point where horse
 and  rider  go  in  the same direction at  the  same  time  takes
 practice.  The  process  of limitation described in  these  notes
 can't  influence the natural waywardness of the  animal,  but  at
 least  it  is a method for ensuring that the horse gets  a  clear
 message.
 
 4.4 Statement of Intention and Sacrifice
 
 If   magical  ritual  is  not  to  be  regarded  as  a  form   of
 bizarre  entertainment carried out for its own sake,  then  there
 has to be a reason for doing it - healing,  divination,  personal
 development,  initiation, and the like. If it is healing, then it
 is usually healing for one specific person, and then again, it is
 probably  not  just  healing in general,  but  healing  for  some
 specific complaint,  within some period of time. The statement of
 intention  is  the culmination of a process of  limitation  which
 begins when the Circle is opened, and to return to the analogy of
 the plastic bag,  the statement of intention is like the blade on
 the scalpel - the more precise the intention, the more the energy
 of the ritual is concentrated to a single point.

      The observation that rituals work better if their energy  is
 focussed  by intention is in accord with experience  in  everyday
 life:  any change involving other people,  no matter how small or
 insignificant,  tends  to meet with opposition.  If you  want  to
 change the brand of coffee in the coffee machine,  or if you want
 to rearrange the furniture in the office, someone will object. If
 you  want  to drive a new road  through  the  countryside,  local
 people object.  If you want to raise taxes, everyone objects. The
 more  people  you involve in a change,  the more  opposition  you
 encounter,  and in magic the same principle holds, because from a
 magical point of view the whole fabric of the universe is held in
 place by an act of collective intention involving everything from
 God downwards. When you perform a ritual you are setting yourself
 up  against  a collective will to keep most things the  way  they
2700

 are,  and  your  ritual will succeed only if certain  things  are
 true:
 
      1. you are a being of awesome will.
 
      2.  you  have allies.  The universe is  changing,  there  is
      always  a  potential  for  change,  and  if  your  intention
      coincides with an existing will to bring about that  change,
      your ritual can act as a catalyst.
 
      3.  you  limit your intention to  minimise  opposition;  the
      analogy is the diamond cutter who exploits natural lines  of
      cleavage to split a diamond.
 
      Suppose  you want to bring peace to the world.  This  is  an
 admirable  intention,  but the average person would have no  more
 effect  (with or without magic) on the peacefulness of the  world
 than  they would if they attempted to smash Mount Everest with  a
 rubber  hammer.  Rather than worry about the peacefulness of  the
 whole  world,  why  not  use  your  ritual  to  create  a  better
 relationship  with  your spouse,  or your boss,  or  someone  who
 really annoys you?  And why not work on the specific issues which
 are the main source of friction. And try to improve things within
 a specified period of time. And do it in a way which respects the
 other person's right to continue being a pain in the arse if they
 so  wish?  This  is  the idea behind  focussing  or  limiting  an
 intention. Having said all this, there are a lot of people in the
 world  who would appreciate some peace,  and perhaps  your  grand
 intention  to bring peace might catch a wave and help a  few,  so
 don't  let  me  put you off,  but as a general  principle  it  is
 sensible to avoid unnecessary opposition by making the  intention
 as precise as possible.  Think about sources of  opposition,  and
 about  ways  of circumventing that opposition - there  may  be  a
 simple  way  which avoids making waves,  and that is  when  magic
 works  best.  Minimising  opposition also reduces the  amount  of
 backlash you can expect - quite often the simplest path to  earth
 for any intention is through the magician,  and if there is a lot
 of  opposition that is what happens.  [The very act  of  invoking
 power  creates  a  resonance and a natural  channel  through  the
 magician.]

      I  try to analyse the possible outcomes and consequences  of
 my intentions. There is a popular view that "if it harms none, do
 what you will".  I can think of many worse moral principles,  and
 it is better than most,  but it is still naive.  It pretends that
 it is theoretically possible to live without treading on  another
 person's  toes,  it leaves me to make unilateral decisions  about
 what  is  or  is  not harmful to others,  and  it  is  so  wildly
 unrealistic,  even in the context of everyday life,  that it only
 seems  to  make  sense  if I intend to live  in  seclusion  in  a
 wilderness living off naturally occuring nuts and berries (having
 asked  the squirrels for permission).  If it is used as  a  moral
 principle  in  magic,  then it draws  an  artificial  distinction
 between  magical  work and the "push me,  push you/if  it  moves,
 shoot it, if it doesn't, cut it down" style of contemporary life.
 It  completely emasculates free-will.  I prefer to  believe  that
 just about anything I do is going to have an impact on someone or
 something,  and  there are no cute moral  guidelines;  there  are
2701

 actions and there are outcomes.  The aim is not to live according
 to  guidelines,  but  to  understand as  fully  as  possible  the
 consequences of the things we do,  and to decide, in the light of
 our understanding (which has hopefully kept pace with our power),
 whether we are prepared to live with the outcomes.
 
 And so to sacrifice.  There is a problem here. The problem arises
 from  the  perception that in magic you don't get  something  for
 nothing,  and if you want to bring about change through magic you
 have to pay for it in some way.  So far so good. The question is:
 what  can you give in return?  There is a widespread belief  that
 you  can sacrifice a living creature,  and while  most  magicians
 (self included) abhor the idea,  the perpetuation of this idea is
 still  being  used  as  a stick to beat  the  magical  and  pagan
 community about the head. The issue is further complicated by the
 fact  that  if  one  looks  at  surviving  shamanistic  practices
 worldwide,  or  looks at the origins of  most  religions,  ritual
 animal sacrifice is endemic.  That doesn't make it right,  and  I
 have  an unshakeable prejudice that it isn't an acceptable  thing
 to  do,  but I am only too aware of my hypocrisy when I  order  a
 chicken curry, so I'm not going to stand on a soapbox and rant on
 about  it.

      What  I  prefer  to  do is to examine  what  the  notion  of
 sacrifice means.  What can one legitimately sacrifice?  You can't
 legitimately sacrifice anything which is not yours to  give,  and
 so the answer to the question "what can I sacrifice" lies in  the
 answer to the question "what am I, and what have I got to give?".
 You  certainly aren't any other living being,  and if  you  don't
 make  the mistake of identifying yourself with  your  possessions
 you  will see that the only sacrifice you can make  is  yourself,
 because  that  is all you have to give.  Every  ritual  intention
 requires  that you sacrifice some part of yourself,  and  if  you
 don't  make the sacrifice willingly then either the  ritual  will
 fail,  or  the  price  will be exacted anyway.  I  don't  have  a
 rational justification for this statement, and it certainly isn't
 based  on  "karma"  or a paranoid feeling  that  accountants  are
 everywhere;  the belief was handed on to me as part of my magical
 training,  and having observed the way in which "magical  energy"
 is utilised to carry out intentions,  it makes sense. Each person
 has  a certain amount of what I will call "life energy" at  their
 disposal  -  some people call it "personal power",  and  you  can
 sacrifice some of that energy to power the ritual. Sacrifice does
 not  mean turning the knife on yourself (and there are plenty  of
 people  who  do that).  What it means in  ordinary  down-to-earth
 terms  is  that you promise to do something in  return  for  your
 intention,  and you link the sacrifice to the intention in such a
 way that the sacrifice focuses energy along the direction of your
 intention. For example, my cat was ill and hadn't eaten for three
 weeks,  so,  as  a last resort,  fearing she was about to die  of
 starvation,  I carried out a ritual to restore her appetite,  and
 as  a  sacrifice I ate nothing for 24 hours.  I  used  my  (real)
 hunger to drive the intention, and she began eating the following
 day.

      Any  personal  sacrifice which hurts enough engages  a  deep
 impulse to make the hurt go away,  and the magician can use  that
 impulse  to bring about magical change by linking the removal  of
2702

 the pain to the accomplishment of the intention. And I don't mean
 magical   masochism.   We   are  (subject  to  all   caveats   on
 generalisations) creatures of habit who find comfort and security
 by  living our lives in a particular way,  and a change  to  that
 habit  and routine causes some discomfort and an opposing  desire
 to return to the original state: that desire can be used. Just as
 a ritual intends to change the world in some way,  so a sacrifice
 forces  us to change ourselves in some way,  and  that  liberates
 magical  energy.  If you want to heal someone,  don't just  do  a
 ritual and leave it at that;  become involved in caring for  them
 in  some way,  and that *active* caring can act as a channel  for
 whatever power you have invoked. If you want to use magic to help
 someone out of a mess, provide them with active, material help as
 well;  conversely,  if you can't be bothered to provide  material
 help,  your  ritual will be infected with that same  inertia  and
 apathy - true will,  will out, and in many cases our true will is
 to  flatter  the ego and do nothing  substantive.  I  speak  from
 experience.

      From a magical perspective each one of us is a magical being
 with  a vast potential of power,  but that is denied to us by  an
 innate,  fanatical,  and unbelievably deep-rooted desire to  keep
 the  world  in  a regular orbit  serving  our  own  needs.  Self-
 sacrifice  disturbs  this equilibrium and lets out some  of  that
 energy, and that is why egoless devotion and self-sacrifice has a
 reputation for working miracles.
 
 4.5 The Main Ritual
 
      After  invoking the Powers and having stated  the  intention
 and  sacrifice,  there would seem to be nothing more to  do,  but
 most people like to prolong the contact with the Powers and carry
 out  some  kind of symbolic ritual for a period of  time  varying
 from  minutes to days.  Ritual as I have described it so far  may
 seem like a cut-and-dried exercise,  but it isn't;  it is more of
 an art than a science,  and once the Circle and Gates are opened,
 and the Powers are "in attendance",  whatever science there is in
 ritual  gives  way to art.  Magicians operate in  a  world  where
 ordinary    things    have   complex   symbolic    meanings    or
 correspondences,   and  they  use  a  selection  of   consecrated
 implements or "power objects" in their work. The magician can use
 this palette of symbols within a ritual to paint of picture which
 signifies an intention in a non-verbal,  non-rational way, and it
 is  this ability to communicate an intention through every  sense
 of the body,  through every level of the mind, which gives ritual
 its power. I can't say any more about this because it is personal
 and unique to every magician, and each one develops a style which
 works best for them.
 
 4.6 Dismissal of Powers
 
      Once  the  ritual  is complete the Powers  are  thanked  and
 dismissed.  This  begins the withdrawal of consciousness back  to
 its pre-ritual state.
 
 4.7 Close Gates/Close Circle
 
      The final steps are closing the Gates (thus sealing off  the
2703

 altered  state  of consciousness) and closing  the  Circle  (thus
 returning to the everyday world). The Circle should not be closed
 if  there is any suspicion that the withdrawal from  the  altered
 state has not been completed fully.  I like to carry out a sanity
 check  between  closing  the Gates and  closing  the  Circle.  It
 sometimes  happens  that although the magician goes  through  the
 steps  of closing down,  the attention is not  engaged,  and  the
 magician remains in the altered state.  This is not a good  idea.
 The  energy  of  that state will continue to  manifest  in  every
 intention  in everyday life,  and all sorts of  unplanned  things
 will  start to happen.  A related problem is that every  magician
 will find sooner or later an altered state which compensates  for
 some of their perceived inadequacies (in the way that many people
 like to get drunk at parties),  and they will not want to let  go
 of  it because it makes them feel good,  so they come out of  the
 ritual in an altered state without realising they have failed  to
 close down correctly.  This is called obsession, and it is one of
 the interesting difficulties of magical work.

      Closing down correctly is important if you don't want to end
 up  like a badly cracked pot.  If you don't feel happy  that  the
 Powers  have  been  completely dismissed  and  the  Gates  closed
 correctly, go back and repeat the steps again.
 
 5. Maps & Correspondences
 
 If  consciousness is imagined as a space we can move  around  in,
 then it is a space of several dimensions.  An indespensible  tool
 for  any magician is a method for describing this space  and  its
 dimensions,   a  method  to  specify  the  "the  coordinates   of
 consciousness",  like giving a map reference.  The magician  uses
 such  a  descriptive method to say "this is where I want  to  get
 to",  and you can imagine a ritual as a vehicle which  transports
 him or her to the destination and back again.

      A descriptive method of this type is one of the most obvious
 and  characteristic features of a particular  magical  technique,
 because  states  of consciousness are usually described  using  a
 dense mesh of symbolism and metaphor,  and if a magical tradition
 has  been around for any length of time it becomes identified  by
 the details of this symbolism.  Given the tendency for maps to be
 confused  with territory,  there is a tendency for  symbolism  to
 take  on  a life of its own and become completely  detached  from
 authentic  magical technique.  People confuse  magical  symbolism
 with magic; its use as a coordinate system is lost, vast tomes of
 drivel are written, and every manner of absurdity follows.

      I am a Kabbalist by training and use a map of  consciousness
 called "The Tree of Life".  This map has been coloured in using a
 thousand  years  of  symbolism,  and the result  is  called  "the
 Correspondences",  and it is a system which allows me to navigate
 around the dimensions of consciousness with some precision. There
 are many other maps,  some well worn by history, some not, and my
 choice  is  a  matter of personal preference.  It  works  for  me
 because  of the kind of person I am,  but it is only a map and  I
 wouldn't  pretend that there was anything  intrinsically  special
 about it.

2704

      Many  magicians operate within a  religious  framework.  The
 Christian Mass is a magical ritual par excellence,  and there are
 several other magical rituals associated with Christianity.  Some
 magicians  work  within  a  pantheon  -  Graeco-Roman,  Egyptian,
 Scandinavian, Aztec or whatever. Some (e.g. Crowley) invent their
 own religion.  A characteristic of all these systems is that they
 provide  a  complex mesh of symbol and metaphor,  a map  for  the
 magician  to  work  within.   For  any  pantheon  it  is  usually
 straightforward (with some bending,  stretching and hitting  with
 a hammer) to identify a personification for the following aspects
 of consciousness:
 
      heaviness, old-age, stagnation, limitation, inertia
 
      creativity, inspiration, vision, leadership
 
      violence, force, destructiveness
 
      harmony, integrity, balance, wholeness
 
      love,  hate,  passion, sensual beauty, aesthetics, emotional
      power, nurture
 
      reason, abstraction, communication, conceptualisation, logic
 
      imagination, instinct, the unconscious
 
      practicality, pragmatism, stolidity, materialism
 
 And  once  we have gods and goddesses (or  saints)  to  personify
 these qualities, a weave of metaphors and associations elaborates
 the picture;  the Moon is instinct,  fire is both destructive and
 energetic,  death is a sythe, air and mercury are "the same", and
 so on.  The meaning of a symbol is personal - white means "death"
 to some and "purity" to others. What matters is that the magician
 should  have  a  clear map,  and with it the  ability  to  invoke
 different  aspects  of consciousness by using  the  symbolism  of
 gods,  goddesses,  archangels,  demons or whatever.  It does  not
 matter  whether the magician believes in the literal  reality  of
 the  territory or not,  as long as he or she treats the map  with
 respect  and does not muddy the water by dabbling with  too  many
 different maps. There are two principal ways in which maps become
 muddled,  and as the main theme of these notes is the precise use
 of limitation in conjuction with magical consciousness,  I  think
 it  is  worth mentioning what I see as  potential  pitfalls.  The
 first pitfall is mixing systems; the second is working with other
 people.

      There is a tendency nowadays to muddle different systems  of
 correspondences together,  to add Egyptian gods to a  Kabbalistic
 ritual, to say that Tanith is really the same as Artemis, or that
 Cybele and Astarte and Demeter are "just" different names for the
 Mother Goddess,  to find parallels between Thor and Mars, between
 Kali and Hecate,  between the Virgin Mary and Isis,  until,  like
 different colours of paint mixed together,  everything ends up in
 shades  of  muddy brown.  This unifying force  is  everywhere  as
 people find universal themes and try to make links between groups
 and systems.
2705

      It is (in my opinion) a bad idea to mix systems together  in
 a  spirit  of  ecumenical  fervour.   Correspondences  are   like
 intentions:  the sharper and more clearly defined they  are,  the
 better they work.  Despite a few similarities, the Virgin Mary is
 nothing  like Isis,  and Demeter has very little in  common  with
 Astarte.   Syncretism   usually  takes  place  slowly  over   the
 centuries,  so  that  for  most people there  is  no  distinction
 between the classical Greek and Roman pantheons and Mercury is  a
 synonym for Hermes, but to do it in real-time in your own head is
 a recipe for muddle-headedness.

      Symbols  can  be  diffused when people work  together  in  a
 group.  It  is  a mistake to believe that "power"  is  raised  in
 direct  proportion  to  the number of people  taking  part  in  a
 ritual. Unless people have been trained together and have similar
 "maps",  then  the  ritual will have a different effect  on  each
 person,  and  although  more  power may be  raised,  it  will  be
 unfocussed  and  will probably earth  itself  through  unexpected
 channels.  When  people  begin working together there will  be  a
 period  of  time when their work together will probably  be  less
 effective  than any one of them working alone,  but after a  time
 their  "maps"  begin  to converge and  things  start  to  improve
 dramatically.  There  is  nothing magical about this -  it  is  a
 phenomenon of teams of people in general. I don't like "spectator
 rituals" for this reason;  you are either in it or your are  out,
 and if you are out, you are out the door.

      Does  it matter what map,  what system of correspendences  a
 person  uses?  Is  there  a "best" set?  This  is  an  impossible
 question to answer.  What can be said is that working within  any
 magical  framework incurs a cost.  The more effective  a  magical
 system is at limiting, engaging and mobilising the creative power
 of  consciousness,   the  more  effective  it  is  at   ensnaring
 consciousness  within its own assumptions and limitations.  If  a
 person works within a belief system where the ultimate nature  of
 God is pure,  unbounded love, joy and bliss, then that closes off
 other possibilities.

      Without sitting in judgement of any set of beliefs,  I would
 say  that  the  best  belief  system  and  the  best  system   of
 correspondences  is one which allows consciousness to  roam  over
 the greatest range of possibilities, and permits it the free-will
 to choose its own limitations. And that is a belief in itself.
 
 6. Conclusion
 
      The  gist of these notes is that ritual is a  technique  for
 focussing magical power through the deliberate use of limitation.
 Limitation comes from the belief system of the magician,  and the
 set  of  correspondences  used to  create  symbolism  within  the
 ritual. Further limitation comes from the structure of the ritual
 itself,  and  ultimately from the statement  of  intention.  With
 practise  these elements add up to a single-mindedness which  can
 shift  consciousness  out  of its normal orbit.
 
................................................................................
2706

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                         Shamanism (Internet)

Overview-Frequently Asked Questions (FAQ)

Summary: This FAQ contains a general overview on shamanism.
  It should be read by anyone interested in understanding the what
  is meant by shamanism and what differentiates shamanism form
  other forms of ecstatic experience
Keywords:  shaman, anthropology, ethnography, consciousness, spirit,
oobe
Organization: La Casa del Paese Lontano
Date: Wed, 9 Mar 1994 02:37:55 GMT
Lines: 227

Archive-name: shamanism/overview
Last-modified: 8 March 1994
Version: 1.1

NOTE: The following general overview of shamanism is not intended to
be the last word or the definitive work on this subject. Rather it is,
as its title implies, intended to provide the participant or reader with
a set of guidelines that will familiarize them with the general use of
the terms shamanism, shaman and shamanic in the trends, study and
practice of historic, traditional and contemporary shamanic experience.
The word 'shaman comes to English from the Tungus language via Russian.
Among the Tungus of Siberia it is both a noun and a verb. While the
Tungus have no word for shamanism, it has come into usage by anthropolo-
gists, historians of religion and others in contemporary society to
designate the experience and the practices of the shaman. Its usage has
grown to include similar experiences and practices in cultures outside
of the original Siberian cultures from which the term shaman originated.
Thus shamanism is not the name of a religion or group of religions.
Particular attention should be paid to the use of qualifying words
such as "may" or "usually". They indicate examples or tendencies and
are not, in any way, intended to represent rigid standards
Please send comments to deane@netcom.com (Dean Edwards).

Shamanism-General Overview-Frequently Asked Questions (FAQ)
(c  November, 1993 by Dean Edwards)
This FAQ shall be posted monthly and is maintained by Dean Edwards
(deane@netcom.com). It is intended for the private non-commercial use
of Usenet users. It may not be sold without the permission of the
author.

Table of Contents:

 1. Terms used in this FAQ
 2. What is shamanism?
 3. What is Shamanic Ecstasy?
 4. Becoming a shaman
 5. The role of trauma in the development of a shaman
 6. The relationship between shamanic traditions and culture
 7. The role of Shamanic Ecstasy
 8. The origin of the term "shamanism"
 9. Roles of the shaman
10. Reasons for this FAQ

................................................................................
2707

1. Why were the terms used in this FAQ selected and do they have special
meanings. There is an extensive literature about shamanism that has been
compiled since the late Eighteenth Century. Like any field of study and
religious practice, shamanism has developed a specialized vocabulary.
Please note that some of the words used in the material that follows are
drawn from scholars who have a solid background in shamanic studies and
may have meanings that are specific and less general than is often the
case in popular usage. Consulting a good dictionary should clear up any
points of confusion.

2. What is Shamanism?
Shamanism is classified by anthropologists as an archaic
magico-religious phenomenon in which the shaman is the great master
of ecstasy. Shamanism itself, was defined by the late Mircea Eliade
as a technique of ecstasy. A shaman may exhibit a particular magical
specialty (such as control over fire, wind or magical flight). When a
specialization is present the most common is as a healer. The
distinguishing characteristic of  shamanism is its focus on an
ecstatic trance state in which the soul of the shaman is believed to
leave the body and ascend to the sky (heavens) or descend into the
earth (underworld). The shaman makes use of spirit helpers, which
he or she communicates with, all the while retaining control over
his or her own consciousness. (Examples of possession occur, but
are the exception, rather than the rule.) It is also important to
note that while most shamans in traditional societies are men,
either women or men may and have become shamans.

3. What is Shamanic Ecstasy and how does it compare with other
forms of ecstasy?

 From the Greek 'ekstasis', ecstasy literally means to be placed
outside, or to be placed.This is a state of exaltation in which a
person stands outside of or transcends his or herself. Ecstasy may
range from the seizure of the body by a spirit or the seizure of a
person by the divine, from the magical transformation or flight of
consciousness to psychiatric remedies of distress.

Three types of Ecstasy are specified in the literature on the subject:
1. Shamanic Ecstasy
2. Prophetic Ecstasy
3. Mystical Ecstasy

Shamanic ecstasy is provoked by the ascension of the soul of the
shaman into the heavens or its descent into the underworld. These
states of ecstatic exaltation are usually achieved after great and
strenuous training and initiation, often under distressing
circumstances. The resulting contact by the shaman with the
higher or lower regions and their inhabitants, and also with
nature spirits enables him or her to accomplish such tasks as
accompanying the soul of a deceased into its proper place in the
next world, affect the well-being of the sick and to convey the
story of their inner travels upon their return to the mundane
awareness.

The utterances of the shaman are in contrast with those of prophetic
and mystical ecstasy. The prophet literally speaks for God, while the
mystic reports an overwhelming divine presence. In mysticism, the
direct knowledge or experience of the divine ultimate reality, which is
2708

perceptible in two ways, emotional and intuitive. While these three
varieties of ecstatic experience are useful for the purposes of
analysis and discussion, it is not unusual for more than one form of
ecstasy to be present in an individual's experience.

However, it can be argued that, generally speaking, there are three
perceptive levels of ecstasy.
1) The physiological response, in which the mind becomes absorbed in
and focused on a dominant idea, the attention is withdrawn and the
nervous system itself is in part cut off from physical sensory input.
The body exhibits reflex inertia, involuntary nervous responses, frenzy.
2) Emotional perception of ecstasy refers to overwhelming feelings of
awe, anxiety, joy, sadness, fear, astonishment, passion, etc.
3) Intuitive perception communicates a direct experience and
understanding of the transpersonal experience of expanded states of
awareness or consciousness.

While the physiological response is always present, the emotional
response may or may not be significant when intuition is the principal
means of ecstatic perception. Some have argued that beyond the intuitive
state there is a fourth condition in which the holistic perception
exceeds mental and emotional limitations and understanding.

The ecstatic experience of the shaman goes beyond a feeling or percep-
tion of the sacred, the demonic or of natural spirits. It involves the
shaman directly and actively in transcendent realities or lower realms
of being.

4. How does one become a shaman?

Some have wondered if the experience of shamanic ecstasy or flight
makes a person a shaman. Generally speaking, most would say no.
A shaman is more than someone with an experience. First, he or she
is a trained initiate. Usually years of trenculturalization and
under a mentor precede becoming a functioning shaman. Second, a
shaman is not just an initiate who has received inner and outer
training, but is a master of shamanic journeying and techniques
(shamanic ecstasy). This is not a casual acquaintance with such
abilities, there is some degree of mastery of them. Finally, a
shaman is a link or bridge between this world and the next. This
is a sacred trust and a service to the community. Sometimes a
community that a shaman serves in is rather small. In other
instances it may be an entire nation. A lot of that depends on
social and cultural factors.

One becomes a shaman by one of three methods:
a) Hereditary transmission;
b) Spontaneous selection or "call" or "election";
c) personal choice and quest. (This latter method is less frequent
and traditionally such a shaman is considered less powerful than one
selected by one of the two preceding methods.) The shaman is not
recognized as legitimate without having undergone two types of
training:
1) Ecstatic (dreams, trances, etc.)
2) Traditional ("shamanic techniques, names and functions of
spirits,mythology and genealogy of the clan, secret language, etc.) The
two-fold course of instruction, given by the spirits and the old master
shamans is equivalent to an initiation." (Mircea Eliade, The Encyclo-
2709

pedia of Religion, v. 13 , p. 202; Mcmillian, N.Y., 1987.) It is also
possible for the entire process to take place in the dream state or in
ecstaticexperience.  Thus, there is more to becoming a shaman than a
single experience.  It requires training, perseverance and service.

5. What is the role of personal trauma or crisis in the selection or
development of a shaman?
A common experience of the call to shamanism is a psychic or spiritual
crisis, which often accompanies a physical or even a medical crisis, and
is cured by the shaman him or herself. This is a common occurrence for
all three types of shamanic candidates described above. The shaman is
often marked by eccentric behavior such as periods of melancholy,
solitude, visions, singing in his or her sleep, etc. The inability of
the traditional remedies to cure the condition of the shamanic candidate
and the eventual self cure by the new shaman is a significant episode in
development of the shaman. The underlying significant aspect of this
experience, when it is present,is the ability of the shaman to manage
and resolve periods of distress.

6. Does the presence of an active shamanic tradition necessarily mean
that the society itself should be deemed "shamanic"?
No, not at all. The presence of shamanism in a nation or a community
does not mean that shamanism is central to the spiritual or religious
life of the community or region. Shamanism often exists alongside and
even in cooperation with the religious or healing practices of the
community.

7. What is meant by shamanic ecstasy and what role does it actually play
in shamanism?
The ecstatic technique of shamanism does not involve itself in the broad
range of ecstasy reported in the history of religion. It is specifically
focused on the transpersonal movement of the consciousness of the
shaman into higher or lower realms of consciousness and existence.
Another aspect of shamanism is that compared to other spiritual
traditions, it is a path that the individual walks alone. While much of
the focus of shamanic studies has been on the shamanic complexes of
north and central Asia, shamanism is a universal phenomenon, not
confined to any particular region or culture.

8. What is the origin of the word "shaman"?
Shaman comes from the language of the Tungus of North-Central Asia. It
came into use in English via Russian.

9. What are the usual roles of a shaman?
In contemporary, historical or traditional shamanic practice the shaman
may at times fill the role of priest, magician, metaphysician or healer.
Personal experience is the prime determinant of the status of a shaman.
Knowledge of other realms of being and consciousness and the cosmology
of those regions is the basis of the shamanic perspective and power.
With this knowledge, the shaman is able to serve as a bridge between the
mundane and the higher and lower states The shaman lives at the edge of
reality as most people would recognize it and most commonly at the edge
of society itself.  Few indeed have the stamina to adventure into these
realms and endure the outer hardships and personal crises that have been
reported by or observed of many shamans.

10. Why was this FAQ written?
This FAQ was originally written to support a new Usenet
2710

newsgroup, 'soc.religion.shamanism'. The purpose of this
newsgroup is to provide a forum for discussion and exchange of ideas,
views and information about historic,traditional, tribal and
contemporary shamanism. This FAQ is intended to provide a useful general
overview of what 'shamanism' actually means and what it is in practice.
................................................................................
2711

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                     Modern Female Rite Of Passage
                           Lady Shyra, 1994

Note:  East - Air; South - Fire, West - Water, North - Earth

EARLY PREPERATIONS

Candles for the ritual will be made that day.  Celebrant will make two
white candles.   Candles will be herbal and scented, and enscribed
appropriately. Celebrant and mother will also bring something that
symbolically (to them) symbolizes the rite of passage.

Ritual baths will be taken prior to ceremony, with Celebrant's bath
being drawn for her.  Salt, herbs and scents appropriate to the occasion
will be added to the bath, and it will be blessed prior to use.  Mother
will help Celebrant to the bath, where she will light a candle and
incense, give words of love and comfort and instruction to the Celeb-
rant, and then withdraw to assist in Circle Preparation.

CIRCLE PREPARATION

Circle area will be cleansed and Circle constructed and consecrated in
the usual manner.  Altar will sit just West of Center of Circle to
symbolize both the emotional aspects of the ritual, as well as the
death/ rebirth aspects.

Added to altar arrangement will be the Celebrant's two white candles.
Also on the altar will be a mirror sitting behind and between the two
white candles.  Symbolic gifts will be placed beside the altar -- the
mother's to the North symbolizing steadfastness, grounding, caution,
and wisdom of the elder.  The Celebrant's will be to the South of the
altar, symboling the fire, passion and impetuosity of youth.

INVOCATIONS

Guardian of the East
    Hail to thee, Ancient ones of Air!
    Blow soft around us this night
    That the restrictions and pains of childhood
    Will be but memories in the mind of the adult.

Guardian of the South
    Hail to thee, Ancient ones of Fire!
    Lend to us this night your passion and strength
    Envelope us in your warmth,
    That the fires of youth may be tempered within thee.

Guardian of the West
    Hail to thee, Ancient ones of Water!
    Wash over us with thy loving embrace
    That the sorrows of days long past
    Can give way to new understanding.

Guardians of the North
    Hail to thee, Ancient ones of Earth!
    Stand firm with us in our purpose this night,
    That from the youth shall grow the adult
    Full of purpose and wisdom.
2720

Invocation to the Lady
    Blessed Lady of a Thousand Names,
    You who art Maiden, Mother and Crone.
    Grant that this night the bindings of childhood will be broken
    And the bond  between mother and daughter be strengthened.
    For  the two, as so reflected throughout all creation,
    Are but images of thee in thy divine Trinity.
    Blessed Be.

    In honor of thee do I pour this toast, and drink this wine.

Invocation to the Lord
    Great Lord, Ancient one of the fields and Consort to our Lady,
    We ask that thou wouldst give
    a measure of your love and protection
    to she who will soon join the battles of this life.
    Fill her with the knowledge of thee as sancutary
    And grant that peace may follow her always.

    In honor of thee do I pour this toast, and drink this wine.

Chalice is then passed to each of the coveners to share in the toast.

Drawing Down the Moon

Priestess/Mother stands facing the moon with hands upraised and palms
turned upwards, cupwise.  Drinking in the Lady's essence, she says,

    Come to me and fill me with thy light
    Enter me, shine in me your fullness
    That I may use your power for my good,
    And for the good of All.

When appropriate, she blesses all within the Circle, and the rite that
is about to be performed.  Then, nodding to the Father of the Celebrant,
says:

    Bring forth your daughter,
    that she might, this night,
    cross the threshold of adulthood.

Father brings the Celebrant to the Eastern Gate.

Mthr: Is this the daughter I bore so many years before?
      Nay, it cannot be, for she was but a child when last I held her.

Dtr:  Mother, I am your child.  Now grown and ready to throw away
      the things of childhood.  Years it has been since my moonflow
      began and I became a woman.  Now it is time that this is recog
     nized.

Mthr: Very well, lead the child into the center of the Circle.  There to
have her sit in silence.

Father leads Celebrant to the center of the Circle, while mother
re-closes the Circle.  She then joins her daughter in the Circle's
center, saying:
2721

Mthr: You sit now in the Center of the Circle; that which is known
      as the Cauldron of Hecate; the point of transformation; the
      mother's womb, where beginnings end and endings re-begin.

      I have heard your words, and weep for them; Tears of both joy
      and sorrow.
      It was my body that cried out in pain and joy as you were born.
      It was my mind that went in circles to provide for us.
      It was my heart that broke when that which you wanted I could
      not give you.
      But always did you have my love... and always shall you carry
      that love with you.

      Behold in me the Three-Fold Goddess
      She who is One in Three - Maid, Mother, and Crone
      One in Three, as she is in you and all women,
      And as you and they are in her.
      Look upon her and know her,
      That you, too, may be whole.

      So I ask thee truly, art thou ready to face the woman within thee?
      To see within thee the light and dark, and fear no more the dark?
      To accept that which you are, and strive for that which you can
      become?
      To leave behind the things of childhood,
      But to continue to love and nurture the child which lives in
      all adults?

{Celebrant has answered accordingly to each of the questions, at which
time the Mother now exhorts the Celebrant to stand and face the altar.}

Mthr: Daughter, I ask you now to look deep within the mirror. See
      yourself reflected there.  Look into your eyes and know
      yourself. Repeat after me:"I come to commune with my Soul."

Dtr:  I come to commune with my Soul.

Mthr: Look into the reflection of your eyes, and name one thing about
      yourself that you love.

{Celebrant and Mother will continue this, alternating between what
the Celebrant thinks is both good and bad within her... }

After the last question, the Mother then says:

Mthr: Daughter, within thee is both light and dark. Know always your
      shadow side. If something is there which offends thee horrible,
      give it up.  For others to love you as an adult, you must love
      yourself first.  And loving yourself means giving up any self-
      hatred you've carried over from young years.  Now is the time
      to cut these things from thy life.  They are the bonds of
      childhood which have held you limited. Free yourself from them,
      and know that thy spirit flies free.

      Now look again into the mirror. Look at yourself with love.
      See the Goddess shining within thee. She is strong; no man
      has dominion over her.  She knows herself and loves herself.
      She will give herself to those who are worthy of her affections,
2722

      and turn from those who try to debase her.  Let the Goddess
      within thee shine through thee, that the nobility and strength
      of woman is clear for all to see.

      Now, come with me.

Mother embraces daughter and leads her to each of the four quarters.
After each challenge, the Celebrant must answer as she sees fit, and
asks the Guardian's Blessing.  The Covener at each gate will then bless
the Celebrant, and offer a gift for adulthood, such as strength,
courage, etc... or a physical gift pertinent to the rite and Gate.

Covener at Eastern Gate:
    Hold!  I am the wild wind and fury of the storm!
    That which buffets thee without shelter.
    How will you survive?

Covener at Southern Gate
    Hold!  I am fire and passion
    That which will consume thee with lust.
    How will you survive?

Covener at Western Gate
    Hold!  I am floods and weeping and gnashing of teeth.
    I am lonliness and frustration.
    How will thee survive?

Covener at Northern Gate
    Hold!  I am chaos and turmoil
    Plans gone wrong and dreams that die.
    How will thee survive?

Mother faces daughter (Priestess mode ON here)...
    I am the Lady, thy Mother...
    I shall be with thee no matter how far thou shalt roam.
    And when lonliness besets thee,
    Thou needs only gaze upon the moon,
    To see my face and my love reflected there to you.

Father approaches daugher and turns her to face him...
    I am he who is father to thee now.
    I shall stand behind and beside thee always.
    And when lonliness besets thee,
    Thou needs only to step out into sunlight
    To feel my warmth and love within thee.

Mother takes daughter by hand and returns to the altar. Daughter picks
up her gift of childhood and presents it to the mother, saying ...

    This I do give you as a symbol of childhood now behind me.
    Hold it and cherish it as you remember me.

Mother picks up her gift of adulthood and presents it the Celebrant,
saying...

    This I do give you as a symbol of your adulthood,
2723

    and my recognition of it.
    Hold it and cherish it as you remember me.

Draw a pentegram above the celebrant, with an affirmation at each of the
five points:

Point one:   In the name of Inanna, Queen of Heaven

Point two:   In the name of Athena, warrior Goddess, but also of Peace

Point three: In the name of Astarte, warrior Goddess, and protector of
        young females
Point four:  In the name of Diana, she of the bow and arrow, Goddess
        of Light
Point five:  Do I bless thee, and call thee "Woman".

May their strenth and independence, their love and virtue, be thine all
the days of thy life.

I recognize the child no more, but she the child who lives in all of us.

Mother stands with a space between her and her daughter and presents
the new adult to the coven.

Feasting (and in our case, a birthday celebration) follow.

Quarter Guardians are thanked, and blessings are asked of the
Lord and Lady upon the group, as well as the Celebrant.

Blessed Be * Lady Shyra *

................................................................................
2724

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                   The Temple of Set, Is it Satanic?
                           By: Lilith Aquino

I can't answer this in 25 words or less, so bear with me! If you
consider Satanism to be anti-Christian Devil worship, the answer is no.
The Temple of Set practices a completely non-Christianized, positive
"high Satanism". To understand what we mean by this, a bit of history of
the Temple is needed:
While the TOS as an organization was formally incorporated and recog-
nized by both state and federal governments in 1975 CE, its magical and
philosophical roots are prehistoric, originating in mankind's first
apprehension that there is "something different" about the human race -
a sense of SELF-CONSCIOUSNESS - that places humanity apart from all
other known forms of life. Ancient religions - of which those of Egypt
are generally acknowledged the eldest - either exalted or feared this
self-consciousness. Those which exalted it took the position that the
human psyche is capable of opposition to and domination
of the forces of nature.

The psyche-worshipping, reasoning religions - or schools of initiatory
philosophy - attained levels of abstract knowledge that made them
mysterious to the masses. In a few socities, such as Egypt and Greece,
such groups were respected and admired. More often, however, their
exclusive elitism and "supernatural" activities made them objects of
resentment and persecution.

While all philosophical schools embraced the psychecentric consciousness
to some degree, there were a very few which made it avowedly and
explicitly the focus of their attention. The divine personifications
("gods") of such schools have come down to us as symbols of what most
Western religions, worshippers of non-consciousness, consider the
supreme "evil": the Prince of Darkness in his many forms. Of these the
most ancient is Set, whose Priesthood can be traced to predynastic
times.

Originally a circumpolar/stellar deity portrayed as a cyclical counter-
part to the Solar Horus, Set was later recast as an evil principle by
the cults of Osiris and Isis. When the Hebrews emigrated from Egypt
during the XIX Dynasty, they took with them a caricature of Set: "Satan"
(from the hieroglyphic _Set-Hen_, one of the god's formal titles).
Originally a sort of "prosecuting angel for YHVH", the Hebrew Satan was
changed by Christianity into a personification of everything God was not
- and since God was "good", Satan was necessarily "bad". Alluring or
mysterious deities from religions competing with early Christianity -
such as the hellenic/Roman Mysteries and Persian Mithraic faith - were
also "bad". Non-Christian gods generally were redefined as Christian
"demons" and given a place in the Christian Hell (another name stolen
and perverted from Norse mythology). Christian propaganda nonwithstan-
ding, the present day "Satan" is wholly their invention.

Which brings us to the present time: The Satanic religion proposes to
raise the individual to personal godhood, free from enslavement to any
other "God" (or gods). However this is a question not just of power, but
also of ethics, morality, and psychological maturity. The parameters of
philosophy and metaphysics extend far beyond the conceptual and symbolic
limits of the Judaic/Chrisitian tradition. The Temple of Set explores
the "human equation" and the metaphysical and psychological roots of the
great Satanic/psyche-centered philosophies of history. The appeal of
2735

occultism is much the same as that of conventional religion: Logical
positivism and scientific materialism, though they have made great
strides towards explaining the "how" of existence, have failed entirely
to explain the why.

Conventional religions, with their colorful mythologies analyzed in
terms of
the underlying philosophical principles, represent simply the primitive
longing of man to feel "at one" with the Universal harmony he perceives
about him. The Black Magician rejects both the desirability of union
with the Universe and any self-deceptive actions designed to create such
an illusion.  He/she has considered the existence of the individual
psyche - the "core you" of your conscious intelligence - and has taken
satisfaction from its existence as something unlike anything else. The
Black Magician desires this psyche to live, to experience, to continue.
He/she does not wish to die - or to lose consciousness and identity in
a larger, Universal consciousness (assuming that such exists). He/she
wants to BE. This decision in favor of individual existence is the first
premise of the Temple of Set.

The second premise of the Temple is that the psychecentric consciousness
can evolve towards its own divinity through deliberate exercise of the
intelligence and Will, a process of BECOMING or COMING INTO BEING
(XEPER), whose roots may be found in the dialectic method expounded by
Plato and the conscious exaltation of the Will proposed by Nietzsche.

The "worship" of Set is thus the "worship" of individualism. In the
Church of Satan this was taken to mean indulgence in all (legal) desires
of the body and ego. Since many such desires are impulsive and destruc-
tive, the COS found itself in an awkward position, which accelerated its
eventual crisis and demise in 1975. The Temple of Set determined to
preserve the principle of individualism, but to add to it the evolution-
ary "higher self" aspirations of Aleister Crowley's pre-OTO philosophy
of Thelema. Glorification of the ego is not enough; it is the COMPLETE
psyche, the entire Self or soul, which must be recognized, appreciated,
and actualized. Dogma, - to include fixed ideology in any form - is
repugnant to Setians. We strive rather towards an atmosphere of "best
possible premises", which are always subject to constructive, intel-
ligent examination and criticism. Foolish, pretentious, or destructive
egotism under the guise of exploration is neither respected nor endured.

Regretfully there still exist some individuals whose idea of "Satanism"
is largely a simple-minded synthesis of Christian propaganda and
Hollywood horror movies. The Temple of Set enjoys the colorful legacy of
the Black Arts, and we use many forms of historical Satanic imagery for
our artistic stimulation and pleasure. But we have not found that any
interest or activity which an enlightened, mature intellect would regard
as undignified, sadistic, criminal, or depraved is desirable, much less
essential to our work. The Temple of Set is an evolutinary product of
human experience. Such experience includes the magical and philosophical
work of many occult individuals which have preceded us. In examining the
secret and suppressed corners of history for valuable and useful
material, the Temple insists upon ehtical presentation and use of such
discoveries. All Setians are expected to display a high measure of
maturity and common sense in this area. We reject absolutely wanton
cruelty and harm to others, and are particularly adamant about this with
regard to animals.

2736

The Temple of Set evaluates conventional religions as erroneous in
principle, and feels no need to concern itself with their activities
unless they intrude upon our affairs.
            Any further questions or comments are welcome.
................................................................................
2737

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                        Descent Into Confusion
                           by Robert Hughes

One of the celebrated "mysteries" of revivalist Wicca is the
'ritual play' known as the Legend of the Descent of the
Goddess. In my Gardnerian Book of Shadows, dating from the
sixties, the Legend is to be enacted separately at "a meeting
for preparation for Third Degree". Only third degree witches
may attend this meeting with the initiate who is to take
second degree.

The Legend is enacted in front of the initiate by four of the
third degree witches. Two take the role of Narrator and
Guardian of the Portal (of the underworld), while the High
Priest and High Priestess or Maiden take the roles of God and
Goddess. The term Guardian of the Portal may have been
borrowed from the rituals of the Golden Dawn.

In this enactment, the ruler of the underworld and Lord of
Death is the Horned One. The Legend begins with the statement:
'...Our Lady, the Goddess, would solve all mysteries - even
the mystery of death. And so she journeyed to the Netherworld
where the Guardian of the Portal challenged her.' The Guardian
orders her to strip off her garments and jewels and she is
bound with cords and brought into the presence of the Lord of
Death.

The God is so overcome by her beauty that he falls and kisses
her feet and begs her to stay with him in the underworld. The
Goddess replies that she does not love him, and she asks why
he causes all the things she loves and delights in to fade and
die.

The God replies that the cause is 'age and fate' and he says
he is helpless to stop it, although he can give the dead 'rest
and peace and strength, so that they may return.' A second
time he asks the Goddess to stay with him. When she again says
she does not love him, Death replies she must suffer a
scourging at his hands.

Following this scourging, and the five fold kiss, the Goddess
says: 'I know the pain of love'. It is then that the God
'taught her all the mysteries'. He also gives her a special
necklace which is 'a symbol of the Circle of Rebirth'. In
return, our Lady teaches him the 'sacred mystery of the
cauldron'. The Legend ends with an affirmation of the reality
of reincarnation among the Hidden Children of the Goddess and
'the mystery of magick which is placed between the worlds'.
The initiate is then invited to ask questions about the
meaning of the Legend.

Even anyone with only a slight knowledge of understanding of
mythology will recognise the contradictions and confusions
which exist within the structure and symbolism of the Legend.
The first point of controversy is when, where, and by whom,
this ritual originated. Some (unconfirmed) sources claim it is
of 19th century origin. It is said to be a product of the
famous "Cambridge" coven of academics who revived the
2738

classical Mysteries in the early 1800s. More reliable evidence
exists to prove that Gerald Gardner sent a draft of the Legend
to Aleister Crowley for correction in the 1940s.

Kelly (Crafting the Art of Magic, Llewellyn, 1991) claims that
the Legend does not appear in the pre-1949 second degree
initiation in the famous (infamous?) Ye Bok of Ye Art Magical
and says: "The content of this document probably dates to 1953
or earlier..." (p.128). Gardner quotes from the Legend in his
book, Witchcraft Today as if he had received it from the New
Forest coven. In fact he describes it as 'the central part of
one of their rituals. It is a sort of primitive
spiritualism.'. He goes on to compare its importance in the
Craft to the Christian myth of the crucifixion and
resurrection. (1970, pp 44-46). Gardner goes on to say the
Legend 'upon which its members base their action is the
central idea of the cult.' He compares it with the story of
Istar (sic) descending into hell and the myth of the Hindu god
Siva (Shiva) as Lord of Death and destruction. Gardner then
says he believes the Legend may be of Celtic  origin. To
support this fanciful statement, he says that: 'In Celtic
legends the Lords of the Underworld did prepare you for death
and many living people are said to have entered their regions,
formed alliances with them, and returned safely, but it needed
great courage; only a hero or a demi-god dared to risk it.'
(p.46). One presumes that here Gardner is making an allusion
to the realm of Faerie and the widespread folk belief that
faeries were the spirits of the dead.

This is classic Gardner at his most confusing and, perhaps,
deliberately misleading and mischievous. The version of the
Legend as presented by Gardner is both patriarchal and
mythologically inaccurate. It seems to be based on a hybrid
combination of the Greek myth of Demeter and Persephone, and
the Middle Eastern myth of Inanna-Ishtar. Gardner does not
mention the Demeter-Persephone myth in his speculations,
instead sidetracking the reader into the realms of Celtic
myth, although he does devote a chapter of his book to the
Greek Mysteries - basically as a means of justifying the
practice of scourging.

In the Middle Eastern myth, Inanna is the Goddess of the Moon
and Venus. She was probably, 'one of the three great goddesses
of the Bronze Age' (Baring & Cashford, 1991). Inanna was known
by the title Queen of Heaven and Earth and her myth is an
archetypal form of the eternal story of the mourning
widow/mother goddess and the saviour god, who is her
son/lover, dies, descends to the underworld and is reborn.
This myth is found in most Mediterranean cultures and in
northern Europe, and it formed the 'pagan' basis for the new
religion of Christianity.

The Demeter-Persephone myth is a post-patriarchal variant on
this ancient legend with the daughter (Persephone) being
kidnapped and held prisoner by Pluto, the Lord of Death and
the ruler of Hades. In recent years some feminist
mythographers have re-written this classic story and produced
alternative versions without any patriarchal overtones (see
2739

Spretnak, 1978).

Gardner was correct to refer to visits to the underworld by
heroes and demi-gods (sic). However, in the majority of the
extant legends and myths, such as the descent of Arthur to
Annwn to capture the Cauldron of the Goddess, and Baldur's
ritual death and descent into the realm of Hel, it is a male
mortal or god who is involved in the descent and is "reborn".
It is the Goddess, in her 'dark aspect, who rules over the
realm of the dead, controls the power of fate and grants the
hero/god the supreme initiation of transformation and rebirth.
In the Gardnerian Legend of the Descent we are led to believe
that the Goddess, who is represented in The Charge as an
all-powerful deity offering her worshippers 'upon death, peace
unutterable, rest and the ecstasy of the Goddess', and is
described by Gardner himself as 'the Great Mother, the giver
of life' (1970, p.45), visits the underworld knowing nothing
about the mysteries of life and death. She allegedly knows
nothing about the natural process that makes 'all the things
that I love, and take delight in, fade and die' until she is
taught these mysteries by the God. In fact in response to her
question the God replies 'tis age and fate'. Significantly
these are both concepts associated with the Dark Goddess of
the Underworld, who has no role in Gardner's version of the
Craft.

It is not difficult to see the Legend of the Descent of the
Goddess in terms of 'a theologising of the scourging' (Kelly,
1991), which was such an important aspect of the rituals in
Gardner's time. Taking this argument a step forward, as Kelly
does (1991, pp 28-29), it could appear that the content of the
Legend was based on Gardner's sexual fantasies and his
personal concept of the Goddess. He imagined the Goddess as 'a
sweet, lovely woman', while in the more traditional branches
of the Craft she is a darker deity ruling fate, death and the
underworld as well as sexuality. This alternative archetypal
image of the witch goddess has largely been ignored by
revivalist Wicca. It will continue to do so while Gardner's
confused and mythologically incorrect Legend of the Descent of
the Goddess remains the 'central idea' of the modern Craft.

References and further reading:

Witchcraft Today    G B Gardner (Arrow paperback edition 1970)
The Witches' Way    J & S Farrar (Robert Hale 1984)
Crafting the Art of Magic: Book I
A Kelly (Llewellyn 1991)
Lost Goddesses of Early Greece
C Spretnak (Moon Books 1978)
The Myth of the Goddess
Baring & Cashford (Penguin 1991)
The Mysteries of Eleusis
G D'Alviella (Aquarian Press 1981)
................................................................................
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                          Wicca vs. Paganism?
                            By: David Piper

Firstly, Paganism is a collective term for many different faiths and
Wicca is one specific Pagan faith; however, specifics of Wicca IMHO:

Duotheistic monism *or* duotheistic monotheism (the One transcending
 the Two while the Two still have independent self-existence)

The Lady is the Mother of all Life and Giver of Rebirth: Her Womb is
 also the Tomb - "that which enters the Cauldron living, dies
 but that which is placed in it dead, comes forth living"

The Lord is the Father of all life, Son and Lover of the Goddess: He
 is born of Her, returns His Seed unto Her, returns to Her in
 death, and is reborn of Her

All initiated members are of the Priesthood: as Priest(ess) unto the
 self, if not to a group

The essential equality of all members, together with the respect for
 those of more experience and learning: Elders, HP, and HPS

Wiccans practice a somewhat "formal" liturgy - if only in terms of a
 regular "opening" and "closing" ritual, within which freedom
 and spontaneity can be expressed as the Spirit moves them

A common resemblance of working methods and practice, within a broad
 but nevertheless limited range of acceptable variation

The concept of "Drawing Down" - that the Deities can and do manifest
 Themselves "unto visible appearance" to Their worshippers

A reverence for sexuality as both natural and good, and as sacrament
 of the creative Union of the Lady and the Lord

The Great Rite - as the "Sacred Marriage," in which Goddess and God,
 human and Divine, are brought to Unity, or Unity perceived

Respect for the "Gifts of the Goddess" (to borrow a Farrarian term),
 as the true means by which humans can come to directly know,
 and experience, the Divine - reason and logic fail; emotions
 and intuition and the "psychic" are the channels of contact,
 and experiential "Knowledge"

The concept of "Naked in Her Sight" as expressive of freedom, and of
 obedience to Her, and of equality with Brothers and Sisters;
 whether by literal, "skyclad" ritual nudity, or by symbolic,
 "Naught is hidden from Your Sight" ritual robes

********************************************************************

Now, some of the ideas mentioned beg for more definition and further
discussion, but there's my offering for now...

B*B
David
................................................................................
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The Raven Kindred Ritual Book By Lewis Stead and The Raven Kindreds,
Northern & Southern Hearths

The Raven Kindred Ritual Book is Copyright(c)1991,1992,1993 by Lewis
Stead, All Rights Reserved.   Copies of this book are available from
the Raven Kindred; 11160 Veirs Mill Rd L15-175 at a cost of $5/booklet
or may be downloaded free of charge from the Moonrise BBS at (301)
593-9609 or obtained by sending e-mail to lstead@access.digex.net.
Non-commercial free of charge electronic distribution of this document
is permitted provided that the document remains whole and contains the
above copyright statement.

Introduction

Less than a thousand years ago the elders of Iceland made a fateful
decision.  Under political pressure from Christian Europe and faced
with the need for trade, the Allthing or national assembly declared
Iceland to be an officially Christian country.  Within a few centuries
the last remnants of Nordic Paganism, which once stretched through all
of Northern Europe were thought dead.  However, Iceland was a tolerant
country and the myths, stories, and legends of Pagan times were left
unburnt to kindle the fires of belief in later generations.  In 1972
Iceland once again recognized Nordic Paganism as a legitimate and
legal religion.

Iceland and Sweden were the last two bastions of the Pagan religion
originally practiced by the people of the various Germanic tribes.
Today Nordic Paganism also known as Odinism, Heathenism, Northern
Tradition, or Asatru (an Old-Norse term meaning .loyalty to the Gods.)
is practiced in virtually all the countries where it originally
flourished as well as America and Australia.  It is one of a body of
religions calling themselves Neo-Paganism which include Druidism, the
revival of ancient Celtic Paganism, and Wicca or Witchcraft.  However
Asatru remains largely unknown even within the community of Neo-Pagan
believers.

This book is intended as a basic manual to the beliefs and practices
of the Raven Kindred of Asatru.  We do not pretend to be experts and
won.t act as if we were.  Rather we are simply believers in the Old
Gods seeking to share our practice and research with others who are
true to the Aesir.  Our aim is to present a simple guide which will
allow easy understanding of the principles behind Asatru and to give
hints for further study and exploration.

While we attempt to be historically accurate to our religion's roots,
it.s important to note that there are many things that we simply don.t
know or which aren.t written in stone.  While we occasionally need to
flesh out our systems where we don.t have direct evidence of our
ancestors ways, we are not likely to simply make up things.  It is
very important to us to stay as true to the ways of the old Pagans as
is possible.  In those places where the various myths, legends, and
folklore are not clear we have tried to indicate this.  We do not
present our way as the .true. Asatru, but we do feel that all Asatru
should be solidly connected to its roots in ancient Norse practice.
Where we do not know the certain answer to a quesation, there is room
for exploration, but not for simply making something up out of whole
cloth.  While inspiration from the Gods is an important part of our
movement, this is not make believe and any additions to the historical
2833

system should be made with respect to our ancient roots.

The most important thing for modern people to remember about Asatru is
that it is a religion.  It is not a system of magick or spirituality
or .New Age Practice. which can be grafted onto something else or onto
which other .systems. can be grafted wholesale.  Asatru is a word
derived from .As. a God of the Aesir family and .tru. meaning troth.
To be Asatru is to be bound by loyalty and troth to the Old Gods of
the North.  While we may believe in the deities of other religions and
peoples, and even respect them, these are not our Gods.  While we may
take part in rituals dedicated to other Gods at ecumenical Pagan
festivals or gatherings which encompass many other religions, we must
not forget that Asatru is our religion and our primary concern.  One
simply does not collect membership in Asatru (or any other religion)
as if one were collecting stamps.  Our Gods are real and worthy of our
respect.

Today many people .practice. a number of different religions feeling
that this is the best way to avoid intolerance, we have a completely
different view of the world.  Asatru is not a universal religion.  We
do not see ourselves as a path for everyone.  We are true polytheists
and see the world as encompassing many religions which worship many
Gods.  While we do not deny the beliefs of others, we also do not
confuse them with our own.  The idea that .it is all one. is anathema
to the true Heathen.  To claim that Odin is the same God as Zeus is
madness.  Would one claim that green and red are the same merely
because they are both colors? If one disagrees with this perspective
or finds it limiting so be it.  Our belief is also that Asatru is not
a path for everyone and it is better to find ones own way rather than
bend the religions of others to fit ourselves.

In accordance with this non-universalist conception, as much as we
have been able to, we have not adopted the practices of other Pagan
religions or magickal systems.  Those familiar with Wicca will note
that most modern Neo-Pagan systems are derived from it.  This is not
the case with Asatru.  Our religion began with reconstruction based on
written sources dating from the Pagan period.  This has been followed
by 20 years of innovation and practice within the Heathen community.
While we make no pretensions that this has resulted in a system that
is identical with that of our spiritual ancestors, it is at least a
system that is our own.

In saying this I would reiterate that we do not put down any religion
for it.s beliefs.  We merely ask for the integrity of our own.  We are
not rejecting other systems because they are wrong or because we think
ill of them, we are rather choosing Asatru because of our love and
devotion to it.

The Rituals of Asatru

The Blot

The Blot is the most common ritual within Asatru.  In its simplest
form a blot is making a sacrifice to the Gods.  In the old days this
was done by feasting on an animal consecrated to the Gods and then
slaughtered.  As we are no longer farmers and our needs are simpler
today, the most common blot is an offering of mead or other alcoholic
beverage to the deities.
2834

Many modern folk will be suspicious of a ritual such as this.  Rituals
which are deemed sacrifices, such as the blot, have been falsely
interpreted by post-Pagan sources in order to denigrate the ritual or
trivialize them.  The most common myth about ritual sacrifice is that
one is buying off a deity e.g.  one throws a virgin into the Volcano
so it won.t erupt.  Nothing could be further from the truth.  In
Asatru it is believed that we are not only the worshippers of the Gods
but that we are physically related to them.  The Eddas tell of a God,
Rig, who went to various farmsteads and fathered the human race so we
are physically kin to the Gods.  On a more esoteric level, humankind
is gifted with .ond. or the gift of ecstasy.  Ond is a force that is
of the Gods.  It is everything that makes humans different from the
other creatures of the world.  As creatures with this gift, we are
immediately connected to the Gods, we are part of their tribe, their
kin.  Thus we are not simply buying off the Gods by offering them
something that they want, but we are sharing with the Gods something
that we all take joy in.  Sharing and gift giving was an important
part of most ancient cultures and had magical significance.  Giving a
gift was a sign of friendship, kinship, and connection.  By sharing a
blot with the Gods we reaffirm our connection to them and thus
reawaken their powers within us and their watchfulness over our world.

A blot can be a simple affair where a horn of mead is consecrated to
the Gods and then poured as a libation, or it can be a part of a
larger ritual.  A good comparison is the Catholic Mass which may be
part of a regular service or special event such as a wedding or
funeral, or it may be done as a purely magical-religious practice
without any sermon, hymns, or other trappings.

The blot consists of three parts, the hallowing or consecrating of the
offering, the sharing of the offering, and the libation.  Each of
these is equally important.  The only tools required are mead, beer or
juice, a horn or chalice, a sprig of evergreen used to sprinkle the
mead, and a ceremonial bowl known as a Hlautbowl into which the
initial libation will be made.

The blot begins with the consecration of the offering.  The Gothi
(Priest) or Gythia (Priestess) officiating at the blot invokes the God
or Goddess being honored.  This is usually accomplished by a spoken
declaration with ones arms being held above ones head in a Y shape, in
imitation of the rune elhaz.  This posture is used for most
invocations and prayers throughout Asatru.  After the spoken
invocation an appropriate rune or other symbol of the God or Goddess
may be drawn in the air with the finger or with the staff.  Once the
God is invoked, the Gothi takes up the horn.  His assistant pours mead
from the bottle into the horn.  The Gothi then traces the hammer sign
(an upside down T) over the horn as a blessing and holds it above his
head offering it to the Gods.  He then speaks a request that the God
or Goddess bless the offering and accept it as a sacrifice.  At the
least one will feel the presence of the deity; at best one will be
able to feel in some inner way the God taking of the mead and drinking
it.

The mead is now not only blessed with divine power but has passed the
lips of the God or Goddess.  The Gothi then takes a drink of the horn
and it is passed around the gathered folk.  Although it sounds like a
very simple thing, it can be a very powerful experience.  At this
point the mead is no longer simply a drink but is imbued with the
2835

blessing and power of the God or Goddess being honored.  When one
drinks, one is taking that power into oneself.  This is the essence of
the rune Gebo.  After the horn has made the rounds once, the Gothi
again drinks from the horn and then empties the remainder into the
hlautbowl.  The Gothi then takes up the evergreen sprig and his
assistant the Hlautbowl and the Gothi sprinkles the mead around the
circle or temple or onto the altar.  If there are a great number of
the folk gathered, one may wish to drop the drinking and merely
sprinkle the various folk with the mead as a way of sharing it.  In a
small group one might merely drink as the blessing.

When this is done the Hlautbowl is taken by the Gothi and poured out
onto the ground.  This is done as an offering not only to the God
invoked at the blot, but it is also traditional to remember the Earth
Mother at this time, since it is being poured onto her ground.  Many
invocations mention the God, Goddess, or spirit being sacrificed to,
and then Mother Earth, as in the Sigrdrifa Prayer .Hail to the Gods
and to the Goddesses as well; Hail Earth that gives to all men..
(Sigrdrifumal 3) With this action, the blot is ended.

Obviously this is a very sparse ritual and if performed alone could be
completed in only a few minutes.  This is as it should be, for blots
are often poured not because it is a time of gathering or festivity
for the folk, but because the blot must be poured in honor or petition
of a God or Goddess on their holiday or some other important occasion.
For example, a father tending his sick child might pour a blot to Eir
the Goddess of healing.  Obviously he doesn.t have time to waste on
the .trappings. of ritual.  The intent is to make an offering to the
Goddess as quickly as possible.  At some times a full celebration
might not be made of a holiday because of a persons hectic schedule,
but at the least a blot should be made to mark the occasion.  However,
in most cases a blot will at least be accompanied by a statement of
intent at the beginning and some sort of conclusion at the end.  It
might also be interspersed with or done at the conclusion of ritual
theater or magic.

The Sumbel

One of the most common celebrations noted in tales of our ancestors is
the Sumbel or ritual drinking celebration.  This was a more mundane
and social sort of ritual than the blot, but of no less importance.
When Beowulf came to Hrothgar, the first thing they did was to drink
at a ritual sumbel.  This was a way of establishing Beowulf.s identity
and what his intent was, and doing so in a sacred and traditional
manner.  At the sumbel toasts are drunk to the Gods, as well as to a
persons ancestors or personal heroes.  Rather than a toast, a person
might also offer a brag or some story, song, or poem that has
significance.  The importance is that at the end of the toast, story,
or whatever, the person offering it drinks from the horn, and in doing
so .drinks in. what he spoke.

The sumbel is also an important time for the folk to get to know each
other in a more intimate way than most people are willing to share.
Modern society is at two extremes.  At one end are the emotionless
beings who have been robbed of their soul by modern industrial secular
culture.  On the other side are those pathetic .sensitive New-Age
guys. who spend their lives consciously attempting to stir their
emotions and who force an unnatural level of intimacy between
2836

themselves and others.  There are some levels of emotional intimacy
which are not meant to be openly shared with strangers.  Doing so
reduces their meaning to the mundane.  At sumbel, barriers can be
lowered in a place which is sacred to the Gods and the Folk.  Thoughts
can be shared among companions and friends without embarrassment or
forced intimacy.

One format for the sumbel with a history in tradition is to drink
three rounds.  The first is dedicated to the Gods, the second to great
heroes of the folk such as historical figures or heroes from the
sagas, and the third to personal ancestors, heroes, or friends which
have passed from this world.

Another theme for a sumbel is past, present, and future.  This type of
sumbel is more of a magical ritual than one of celebration.  The idea
is to make toasts which bring up some aspect of your past, and present
situation, and a third toast or brag which represents your wishes for
the future.  One might make a toast to the first Asatru ritual one
attended as the past, a second to the companions and kindred then
gathered, and for his third toast might state that he intends to be
initiated as a Gothi in the coming year.  The purpose would be to link
the coming event of his initiation with the two already accomplished
events of pledging Asatru and finding a kindred . two other important
rites of passage.  In this case initiation as a Gothi then becomes
something which is linked to a chain of events that have already
occurred, rather than an isolated action which might occur.  Thus
magically, this moves the person towards his initiation.

A third and everpopular type of sumbel is a free-for-all where stories
are told, toasts are made, and bragging is done until all the gathered
Odinists are under the table.  Perhaps this is not quite so esoteric
or purposeful as the previous ideas, but it.s certainly in keeping
with the examples of our Gods and ancestors! Joy is better than guilt!

These are only ideas.  The sumbel is a very open ended type of thing
and the framework is very simple to adapt.

One thing important to note about any Asatru ritual is that ours is a
holistic religion.  We do not limit our Gods or spirituality to a
certain time and place.  While the sacrament of the blot is usually
poured as part of a ceremony, the feast afterwards, singing of sacred
songs, reciting of poetry, Morris Dancing, etc are all part of our
religion.  A truly traditional celebration might begin with a rather
informal greeting of the dawn, involve May Dancing and .mystery
plays,. then move on to a more structured Blot, and finally to a feast
capped by a sumbel.  On the other side of things, there.s no reason
why at a family feast one might not simply pour a bottle of beer or
mead as an offering without the other trappings of a blot.

Profession

Profession is one of the most important ceremonies in Asatru.  To
Profess one.s belief in and kinship to the Gods should be an important
turning point in ones life and the beginning of a new understanding of
the self.  Profession is, however, a very simple and rather short
ceremony.  In our kindred we usually profess people after beginning
the ritual, but before we offer the formal blot.

2837

Profession is not an occult or initiatory ceremony.  It is nothing
less than it.s name: one professes (declares, affirms) his wish to
become one of the Asafolk.  This oath is usually taken by the
Kindred-Gothi on the oath ring or some other Holy object as follows:

The Gothi stands in front of the altar and says .Will [insert name
here] please come forward.. After he or she does so .Are you here of
your own free will? Is it your intention to solemnly swear allegiance
and kinship to the Gods of Asgard, the Aesir and Vanir?. If the answer
to both these questions is in the affirmative the Gothi takes up the
oath ring and holds it out to the person professing and says .Repeat
after me.  I swear to ever uphold the Raven Banner of Asgard, to
follow the way of the North, to always act with honor and bravery, and
to be ever true to the Aesir and Vanir and to Asatru.  By the Gods I
so swear.  By my honor I so swear.  On this Holy Ring I do swear.
Hail the Gods.. The kindred then replies .Hail the Gods!. and the
Gothi finishes .Then be welcome to the service of Asgard and the Folk
of the Asatru..

There may be other celebrations connected to a Profession, just as
other religions hold Bar Mitzvah or Confirmation parties.  When
someone joins our kindred, we hold a Sumbel of nine rounds, each
dedicated to one of the values of Asatru (see below) and toast those
values to the new kinsman.

The Holidays

The ancient Norse knew four major holidays the Spring and Autumn
Equinoxes which we call Summer and Winter Finding, and the two
solstices which we call Midsummer and Yule.  However, there were many
other minor festivals and modern Asatru have added even more.  A
calendar of our kindred.s rituals is provided in an appendix and I
also encourage anyone to find as many as one is willing to meet for.
We meet monthly, but some groups meet 8 times a year and also
celebrate the cross-quarter days of May Day/Walpurgis,
Halloween/Samhain, February eve or The Charming of the Plow, and
Lammastide or Freyfaxi,

Most of our rituals also honor only one or a few Gods or Goddesses at
any one time.  However, there is no reason why the entire pantheon
should not be offered prayers and thanks at any occasion.  This would
be particularly appropriate at the major holidays.  Unlike most other
groups in the Neo-Pagan movement, we do not necessarily honor Gods in
male/female pairs.  The boy/girl notion is one taken from the Pagan
fertility religion of Wicca and isn.t necessarily appropriate to our
Gods, who often represent things other than fertility.  So while a
Spring ritual held in honor of Freya and Frey as fertility deities
might wish to honor them together, there is no reason to include Frigg
in a ritual dedicated to Odin as the God of War.

Yule

Yule is the most important holiday of the year.  Everyone is familiar
with the shortness of the deep winter days, but in the Scandinavian
countries this is of even greater importance.  At the Yuletide there
is almost no sunlight at all, and the climate would have people bound
in their homes waiting for the return of Spring.
2838

Yule is a long festival, traditionally held to be 12 days or more.
After Yule the days began to get longer and the festival represented
the breaking of the heart of winter and the beginning of the new year.
Yule was the holiday of either Thor or Frey, although there is no
reason not to honor both Gods in modern practice.  Frey is the God of
fertility and farming and was honored at Yule in the hopes that his
time would soon return.  Thor was the sworn enemy of the Frost Giants
and Jotunn who ruled the winter months, and as such was honored as the
God who.s actions fought off these creatures and brought back the
spring.  Sunna, the Goddess of the Sun, should also be honored at
Yule, although she is held at more important during the summer months
when she is at her strongest.

The most important symbols of Yule are still with us today.  Most of
the supposedly secular customs of Christmas are actually Pagan in
origin.  Evergreen trees and holly which remained green throughout the
long nights and cold were a promise that spring would once again
return to the land.  These symbols may also have been a connection to
the nature spirits who have sway over the return of the warm days.
The modern conception of Santa Claus as an elf, for whom offerings of
milk and cookies are left, is probably a modern continuation of
leaving offerings for the Alvar and other nature spirits.  The idea of
children staying up all night in the hopes of catching a glimpse of
Santa Claus may be a remnant of people staying awake to mark the long
night and remind the sun to return.  (In the latter case it.s
considered an adequate substitution to leave a candle going all night
to light the way for the returning sun.)

Yule is a weeks long festival, not just a single holiday.  The Yule
season begins on the solstice, which is the Mother Night of Yule, and
ends with Twelfth Night on January sixth.  As a point of interest,
January seventh is St.  Distaff.s day, which Nigel Pennic has
suggested may have been a day sacred to Frigg, whose symbol is the
distaff.

While one might expect a rather dour theme to a holiday held in the
darkness and cold, Yule is a time of feasting and gladness.

In various places different Gods were held to be the most important at
Yule.  Thor was honored because it is he who fights and kills the
Jotunn, who surely are the ones responsible for the loss of warmth in
the world.  Yule was when Thor broke the back of winter and allowed
the warmth to slowly return to the world.  Frey was also honored
because it was he who married Gerd and warmed her heart, returning
fertility to the world.

There are simply so many different Yule customs, both ancient and
modern, that one has almost limitless possibilities even when staying
within Scandanavian and Germanic customs.  In modern practice one
might honor Sunna on the Mother Night, then hold a blot a few days
later to Thor, a feast for New Years day which is shared with the
house and land spirits, and then finish on Twelfth Night with a ritual
to Frey, whose time is then officially beginning.

Summer Finding

Summer Finding is also known to many groups as Ostara, the holiday
sacred to the Goddess for whom the modern Easter is named.  She is a
2839

fertility Goddess and her symbols are the hare and the egg.  She was
an important Goddess of spring to the ancient Saxons, but we know
little else of her other than this.  Some have suggested that Ostara
is merely an alternate name for Frigg or Freya, but neither of these
Goddesses seem to have quite the same fertility function as Ostara
does.  Frigg seems too high class to be associated with such an earthy
festival and Freya.s form of fertility is more based on eroticism than
reproduction.

The obvious folk tradition at this time of year involves eggs.  These
were colored as they are today, but then they were buried, or more
appropriately, planted in the earth.  Some have suggested that the act
was purely magical, the fertility of the eggs would then be
transferred from the animal realm to the plant realm and would
increase the prosperity of the harvest.  It.s also possible that they
were left as an offering to the alvar and the spirits of the plants.

In any case a blot should be prepared to the Goddess of Spring,
however one wishes to honor her, and also to the spirits of the land.

Midsummer Day

The summer solstice was second only to Yule in importance to the
ancient Northmen.  Some groups mark this day as sacred to Balder, but
we disagree with this.  While Balder can be seen as a dying and
resurrected Sun God, in the mythology we are most familiar with, he
does not return to life until Ragnarok and it seems like .bad karma.
to symbolically kill the sun when you know he doesn.t come back until
the end of the world.  Instead, we mark this day as sacred to the
Goddess Sunna, who is literally the sun.

One idea for midsummer is to remain awake all night and mark the
shortest night of the year, then at sunrise to perform a .Greeting of
Sunna. and a blot to her.

Another midsummer custom is the rolling of a flaming wagon wheel down
a hill to mark the turning of the wheel of the year.  If fire would
otherwise be a hazard, one could parade a wheel covered with candles
for similar effect.  It is also a time for general merriment and in
the Scandinavian countries many of what we know as the traditional May
Day rituals such as May Poles and Morris Dances were instead
celebrated at Midsummer.

Winter Finding

I have not come across a great deal of traditional lore about the
Autumn Equinox which we know as Winter Finding.  It seems to have been
overshadowed to some extent by the Winter Nights which we celebrate at
the equinox rather than at the more traditional time of mid-November.

If one wishes not to do this, the Winter Finding would be a festival
of harvest.  One should hold a Blot to whichever Gods of fertility
seem most appropriate and then hold a large feast, concerntrating on
vegetables that are currently in season.

Winter Nights

The Winter Nights are the traditional festival honoring the Disir or
2840

family spirits.  It is a time to remember your family, the dead, and
your ancestors.  (For more information on the Disir see the chapter
.Elves and other Spirits..)

A Freyablot may be performed at this time as Freya is known as the
Vanadis (i.e.  the Dis of the Vanir) or the Great Dis, and she seems
to be the Goddess of the Disir themselves.  This is probably connected
to Freya.s position as recipient of half the battle-slain.  One might
also simply want to honor the Disir as a whole, or attempt to summon
and pour offering to your own family.s Dis.  A sumbel which toasts
ones ancestors and passed on friends would also be in order.  If a
feast is held, it should be quiet and respectful of the character of
the season.  Another idea is a silent .mum feast,. a custom which is
found the world over.

The various Halloween customs such as dressing in costume or
celebrating this time as a time where the worlds of the living and the
dead connect are more Celtic in origin than Nordic and probably should
not be part of an Asatru celebration.

The Gods of Asgard

The Old Norse reckoned that there were three races of Gods: the Aesir,
the Vanir, and the Jotunn.  The Aesir are those beings most often
referred to in the ancient literature simply as .the Gods.. They are
the Gods of society, representing things such as Kingship, Craft, etc.
The Vanir are more closely connected to the earth and represent the
fecundity of the land and the natural forces which help mankind.  Once
there was a great war between the Aesir and the Vanir, but this was
eventually settled and Frey, Freya, and Njord came to live with the
Aesir to seal the peace.  The Jotunn are a third race of Gods and at
constant war with the Aesir, but there is and never will be peace in
this battle.  The Jotunn are never called Gods, but rather referred to
as giants.  They represent the natural forces of chaos and destruction
as the Aesir represent forces of order and society.  Just as fire and
ice mix to form the world, this creative interaction of chaos and
order maintains the balance of the world.  In the end the two sides
will meet in the great battle of Ragnarok and the world will be
destroyed, only to be reborn.

The Norse Gods were not held to be all powerful or immortal.  Their
youth was maintained very precariously by the magickal apples of the
Goddess Idunna.  More importantly at the end of the world a good
number of the Gods will die in battle.  The Northern view of the world
was a practical one with little assurance for the future and little
perfection and the Gods are no exception.

The Gods in the Temple: Odin, Thor, and Frey

The three most important Gods were held to be Odin, Thor, and Frey.
These were the deities whose statutes stood at the altar of the temple
at Upsalla.  They are considered the most important because of what
they represent.  Mythologer Georges Dumezil has linked these three
deities with the three classes of Indo-European culture: the Kings,
the Warriors, and the Farmers.  Although the fit is not an exact one,
it is probably true that these three deities most concretely
symbolized the various aspects of life and culture and most people
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would have found a God who represented their life-experience in one of
these three deities.

Odin is the Allfather, remembered today best as a God of war and of
the berserk rage of the Vikings.  However, he has other aspects which
are just as strong or stronger.  In the Eddas, he is the King of the
Gods, but this is a position which most of the Germanic peoples
attributed to Tyr.  It.s likely that Odin only became King during the
Viking Age.  Being the Allfather, his original position of leadership
was probably familial rather than legislative.  Most importantly he is
a God of transcendent wisdom and in relation to that a God of magick.
He is the God of the Runes, the magical alphabet which holds the
mysteries of the universe within it.  In most of the non-Viking
countries, Odin.s warrior aspect was played down.  In England, where
he is known as Woden, he is a gray cloaked wanderer (the inspiration
for Tolkien.s Gandalf) who travels the country, usually alone,
surveying his land.  Here again we see him in the position of a father
figure, a warder of the land but not necessarily a King.  Odin is also
a God of the dead.  Half of the slain in battles go to him to prepare
for the Ragnarok.  (The remaining half go to Freya.) He also has
associations with the dead as a practitioner of Seidhr, a form of
shamanic magick which he learned from Freya and used on various
occasions to travel to Hel and seek the knowledge of those who have
passed from this world.  It.s difficult to classify Odin simply
because he was such a popular God during the last stages of Norse
Paganism and thus absorbed many traits of other Gods.

Thor is probably the best known of the Norse Gods.  He is a simple
God, the patron of farmers and other folk who are .wise, but not too
wise. as the Eddas advise us to be.  Thor is best known for wandering
the world in search of adventure; usually found in the form of giants
or other monsters to kill.  He possesses tremendous strength and the
hammer Mjolnir, which was made for him by the Dwarfs.  Mjolnir is
considered to be the Gods greatest treasure because it is sure
protection from the forces of chaos.  Using Mjolnir, Thor is a warrior
figure, but he is less a professional warrior than a common man called
upon to defend his land.  He loves battle not for itself as do the
berserkers of Odin, nor does he have a strong code of honor such as
that of Tyr.in fact he chronically breaks with honor and kills giants
whether they have the protection of .hospitality. or not.  Thor is
associated with thunder, and is also the God of rain and storms, but
it.s important to note that he is not the God of destructive storms.
Thor is nature as a benefit to man.  The Jotunn are held to be the
source of the destruction found in nature.  Thor was the God of
.everyman.. He was simple in purpose, strong, and free.  He was most
beloved of the freemen farmers who populated the Germanic lands.

Frey is a God of peace and fertility.  If Thor is the God of the
farmer, then Frey is the God of the crops themselves.  His symbol is
the priapus and his blessings were sought at planting and other
important agricultural festivals.  The word .frey. means .Lord. and
it.s unsure if this is the Gods name or his title.  He is also known
as Ing.  We do not known a great deal more about Frey as few myths
have survived which give us any insight into his character.  As much
as he is a God of fertility, he is also a God of peace and Ing was
said to have brought a Golden Age of peace and prosperity to old
Denmark.  Horses are held to be sacred to Frey, probably because of
fertility connections.
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Goddesses

In general we know much less about how our ancestors worshipped the
Goddesses than the Gods.  Later Norse culture was very bound up with
the vikings and it is likely that the Goddesses were deemphasized at
this point.  More importantly, virtually all the mythology we have
today was recorded during the Christian period and Christian culture
had little respect for women, least of all independent and strong
women like those of Nordic society.

Freya is the most important of the Goddesses or at least that Goddess
about which we known the most.  She was the sister of Frey and along
with him was sent to live with the Aesir in order to seal a peace
agreement.  Freya is a Goddess with two distinct sides to her.  First,
she is the Goddess of love and beauty and second a Goddess of war who
shares the battle-slain with Odin.  Unlike our modern culture, the
ancients saw no contradiction in this.  She was also a sorceress who
practiced the shamanic magick known as Seidhr, which she taught to
Odin.  Freya is the Goddess most often invoked by independent women.
While she is a Goddess of beauty, she is not dependent on men as is
the stereotype of so many love Goddesses, but is strong and fiercely
independent.  She is also known as the Great Dis and probably has
connections to the family spirits known as the Disir.  In many ways
she is like Odin in that she is a Goddess of many functions which are
not always obviously related.  In modern Asatru, many groups have
replaced Frey with Freya to stand with Odin and Thor on the altar.

Frigg is a most misunderstood Goddess.  She is the wife of Odin and
many people are too willing to let her be known simply as that.
However, the old Norse had a much different idea of the place of women
and of marriage in general.  While marriages for love were certainly
known, marriage was also a business and social arrangement and there
were important duties for a wife.  These were symbolized by a set of
keys which hung at the belt of all .goodwives.. This symbolized that
the home was under the control of the woman of the house, who was
equal to her husband.  Today we think these duties as very minor, but
a thousand years ago they were far from trivial.  Up until this
century most of Europe lived in extended families.  A house,
especially a hall of a warrior, was not merely a small building with a
nuclear family, but an entire settlement with outbuildings, servants,
slaves, and an entire clan.  The wife of the house was in charge of
stores and trading with other clans.  It was she that saw to the
upkeep of the farm, the balancing of the books, and even to the
farming itself if her husband was away trading or making war.  It was
as much a job of managing a business as it was being a .wife.. For
these reasons Frigg is still very important and can easily be invoked
beyond the home.  She would, for example, be a natural patron for
someone who owned a business.  Frigg also shares a lot of
characteristics with her husband.  She is the only other God who is
allowed to sit in Odin.s seat from which can be seen all that goes on
in the nine worlds.  It is said that she knows the future, but remains
silent, which is entirely in keeping with the way women of the time
exercised their power: namely indirectly.  While in a better world
this might not be necessary, it is still an important tool for women
who must exist in a world where men are sometimes threatened by them.
While Freya is a Goddess who acts independent of .traditional. roles,
Frigg is a Goddess who works within those roles, but still maintains
her power and independence.
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Other Gods

There are of course many other Gods and Goddesses.  Some of these have
important places in the myths, while some others are mentioned only
once along with their function.

Loki

The most perplexing God of Asgard is Loki.  He was probably originally
a fire God, but he is best known as the troublemaker of Asgard.  In
various minor scrapes Loki arranges to get the Gods into trouble,
usually by giving away their treasures and then arranging to return
them.  This is very much in the traditional role of a trickster, who
keeps things interesting by causing trouble.  However, it.s sometimes
difficult to see Loki merely as a trickster because his actions are
sometimes simply too evil to be ignored.  Balder was the most
beautiful and beloved of the Gods and a pledge was extracted from all
the things in the world that they would not harm him.  The sole
exception to this was the mistletoe which was deemed too tiny to be a
threat.  Amused by his invulnerability, the Gods took turns throwing
objects at Balder, which of course had no effect on him.  Loki took
the blind God Hod and put a spring of mistletoe in his hands and
guided him to throw it.  The dart pierced Balder.s breast and he died.
Later a deal was arranged wherein Balder would be allowed to return to
life if all the creatures of the world would weep for him.  Only one
refused, an ogress who said she cared not a whit for Balder when he
was alive and thought him just as well off dead.  The ogress is
believed to have been Loki in disguise.  For these actions Loki was
chained beneath the earth and it was arranged that venom would drip
upon him in punishment that would last until the end of the world.
With the death of Balder, Loki goes beyond the level of trickster and
becomes a truly evil figure.  It is known that when Ragnarok comes,
Loki will lead the legions of chaos against the Aesir and bring about
the end of the world.

Indeed Loki.s actions certainly do seem harsh, but they are entirely
in keeping with the Norse way of looking at things.  One of the
functions of a trickster God is to keep things going.  The trickster
causes trouble so that people may evolve, for nothing brings about
ingenuity like need.  The Norse did not believe anything was eternal.
The Gods were mortal and only maintained their youth through the
magick of Idunna.s apples.  In the end they would die in the battle of
Ragnarok which would destroy the world.  Balder.s invulnerability was
not natural.  As the Edda says .Cattle die, and men die, and you too
shall die.... It was deemed much more wise and valiant by the Norse to
live up to one.s fate than to try to avoid it.  Likewise to return
from the dead would be equally wrong.  It.s against nature for
something to be impervious to harm or for the dead to return to life.
Loki was merely acting as the agent of nature to return things to
their normal and correct course.  It was not an act of evil, but an
intervention to stop an evil against the natural order.  Likewise
Ragnarok must come.  It is in the nature of the world to be destroyed
and then be reborn.  Loki is merely acting as an agent of fate:
exactly the function which a trickster is supposed to perform.

On the other hand, as far as we know Loki was not worshipped, at least
not in the same way as the other Gods were.  Recognition of his action
and his place in the universe is essential, but Gods of this type are
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seldom welcome.  It is .fashionable. today to laugh at trickster Gods
and see them as a sort of jester figure, but we must not forget that
their nature is much darker than this even when it does serve a
purpose.  Change is important, but nothing changes the world faster
and more thoroughly than war.

Tyr

While seldom reckoned today among the most popular of the Gods, Tyr is
extremely important.  He is the God of battle, of justice, and
(secondary to Odin) of Kingship.  The most important myth concerning
Tyr shows both his bravery and honor.  He gave his hand as surety to
the Fenris Wolf that no trickery was involved in the Gods binding of
him.  When the fetter in fact did bind the wolf, Tyr lost his hand.
The honor and reliance on ones word is often overlooked in this myth
in favor of an interpretation of self sacrifice.  However, throughout
the myths various deals are made and the Aesir easily get out of them.
It.s likely that Tyr could have escaped his fate as well, but one.s
word is one.s word and thus Tyr lost his hand.  Tyr was held to be the
God of the Thing or assembly.  While the ancient Norse were not truly
democratic and in fact held slaves, within the noble class all were
reckoned to be roughly equal.  The Thing was a place where the
landholders would meet for trade and to iron out disputes among them,
in the hope of avoiding feuds.  Tyr was originally the chieftain of
the Aesir and the God of Kingship, but he has been gradually
supplanted by Odin, especially during the Viking Age.  It is likely
this was because of Tyr.s strong sense of honor and justice.  For
raiding and pillaging, Odin, the God of the berserker rage, was a much
better patron than Tyr, the God of honorable battle.  This is an
important thing to note about Northern religion: it is extremely
adaptable.  There are not hard and fast rules about who is what and
while the nature of the Gods cannot be changed they are more than
happy to have the aspects most important to their worshippers
emphasized.  Just as a person uses different skills and .becomes a
different person. when they move or change jobs, so the Gods too have
adapted to new climates and needs.

Baldr

While we only know the myth of Balder.s death, it is clear that he was
a God of some importance.  Unfortunately, modern writers, coming from
a Christian background, have tried to turn Balder into a Christ
figure.  Balder was a God of beauty and goodness, but his name also
translates as .warrior.. It is a mistake to turn him into a .Norse
Jesus.. The mere fact that he died and will return after Ragnarok is
not enough for this equation.  Another interpretation of Balder is
that of the dying and resurrected God of the Sun.  This also seems a
mistake, as Balder does not return from the land of death.  It makes a
poor symbol to honor Balder on solar holidays, lest the sun not
return! The remaining major interpretation of Balder is as a God of
mystic initiation.  While this fits to some extent, we unfortunately
no longer know.  The equation with Christ has wiped out a great deal
of lore about Balder and we are left to rediscover his place in our
modern practice.

Minor Gods

Of the other important Gods, Heimdall is the guardian of Asgard.  He,
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as Rig, is also one of the Gods who fathered mankind.  Njord is the
God of sailing and sailors.  Unless one travels on the sea, he is
probably of little importance to you, but if one does sail, he is your
natural patron.  If Njord is the God of sailing and of man.s use of
the sea, then Aegir is the God of the sea itself.  He is married to
Ran who takes drowned sailors to her home after their death.  Aegir is
considered to be the greatest of brewers, and our kindred honors him
in a special holiday due to the importance of mead in our modern
religion.  Bragi is a much overlooked God who is the patron of
taletellers and bards.  Other Gods more or less overlooked in the
myths include Forseti, who renders the best judgments, Ull, a God of
hunting who is the male counter to Skadi, Vithar, the son of Thor who
is as strong as his father, Vali, Odin.s son who will avenge his
fathers death at Ragnarok, and Hod, the blind God who was led to slay
Balder.

While we might say that certain Gods are more important than others,
this is in many ways not accurate.  We would be better served to say
that some are more popular.  The Norse concept of the relationship
between men and Gods was one of friendship.  A man would honor all the
Gods as worthy and existent, but would usually find one as his special
patron.  It is not surprising, considering this, that Thor is the most
popular of Gods.  If the average person was searching for a God very
much like himself, Thor would be the obvious choice.  Likewise, a God
such as Njord would have been extremely important to sailors and
fishermen, but would have been almost completely unimportant as a
patron to inlanders.  The less well known Gods are just as powerful as
their more well known contemporaries, they merely have power over a
less well known aspect of life.

There are also many Goddesses other than Frigg and Freya, but we know
very little of them.  Eir was said to be the greatest of healers, and
is for this reason very important.  There is no healer God as the
ancients held that medicine was a craft for women and not for men, but
modern male healers should certainly invoke her.  While Skadi has a
very small part in the myths, many modern Asafolk find her a
compelling figure.  She is the snow-shoe Goddess, who travels in the
isolated mountains hunting with her bow.  She is married to Njord, but
they are separated as Njord can.t abide the mountains, and Skadi can.t
sleep in Njord.s hall where she is kept awake by the pounding of the
sea.  She is an excellent role model for women who work alone and who
are independently minded.  Oaths are sworn to the Goddess Var, but
little else is known of her.  Lofn might some day be of importance to
you, she is known to bring together lovers who are kept apart by
circumstance.

I have merely touched upon the Gods here.  It is important for
everyone who would practice the religion of the North to get to know
the myths and the Gods.  An appendix is included which outlines
various sources for more information.

Elves & Other Spirits

The world of ancient Paganism was hardly limited to the worship of the
Gods.  There are various other beings who were honored, and .Elf
worship. was often the hardest part of Paganism for Christians to
destroy.  It was easy enough to substitute one God for another, but it
2846

was quite another to tell the common people that the elves which
brought fertility to the land were not real!

In the various folktales and sagas we find very little which would
lead us to a concrete system of what spirit was responsible for
exactly what.  We are sure of the place of the Valkyries, who were
responsible for bringing the slain to Valhalla, and also for choosing
who in battle would die.  They seem, judging by their actions, to be
supernatural beings of some type.  However, Valkyries appear in
various places as very human figures and their exact nature is
difficult to determine.  Sigrdrifa was a Valkyrie who was cursed by
Odin because she refused to bring victory in battle to those whom he
had chosen.  Her punishment was to be married to a mortal, and the
implication is clear that this would end her days as a Valkyrie.  It.s
equally clear that she has great knowledge of the runes as she tutors
Sigurd after he awakens her.  In most respects she seems to be a
normal human woman, although a very wise and independent one with
great powers.  Elsewhere, Voland and his brothers are said to have
found three Valkyries sunning themselves without their swan-coats.
When the brothers steal their feather-coats and hide them, the
Valkyries again appear as otherwise normal women.  This does not seem
entirely in keeping with a supernatural origin, and it.s possible that
some kind of magickal order of Priestesses has become confused over
time with the supernatural beings we know as Valkyries.  The swan-coat
seems very similar in description to Freya.s falcon-coat and the
entire issue may be something related to the practice of seidhr.  As
far as we know, the Valkyrie were not worshipped as such, but were
considered more the messengers of Odin.  They also serve the mead at
Valhalla, and because of this whoever pours the mead into the Horn at
Blot or Sumbel is today known as .the Valkyrie..

The other spirits whose place seems fairly clear are the Disir.  These
are spirits who are intimately linked with a family.  There is also
some indication that they are linked with the land, but this would be
in keeping with the old ways.  We forget sometimes that many
landowners in Europe have been living in the same place since before
this continent was discovered.  The land becomes an intimate part of
the family and its identity, so it is natural that family spirits
would also oversee the family land.  Disir inevitably are seen as
women who appear at times of great trouble or change.  They are
somehow linked to the family bloodline, and seem most closely linked
to the clanchief.  There is one scene in one saga where a spirit,
apparently a Dis, is passed on from one person to another who are not
blood relations.  However, these two friends are closer than brothers,
so while the link is apparently not genetic, it is definitely
familial.  We know the family Disir were honored with blots at the
Winter Nights and that they have great power to aid their family.  As
far as their origin, it.s possible that they are ancestral in origin.
They may be ancestors whose power was so great that they were able to
continue to see to their clan.  Or it.s possible that the Disir are
the collective spirit of the family ancestors.  Freya is called the
great Dis and there may be some linkage here to her position as a
seidhrwoman.  We know from the sagas that Seidhr was involved with
talking to various spirits (including the dead) and its possible that
this is the source of Freya.s name.  It is also possible that she
performed much the same function as a Dis to her tribe the Vanir.

Closely linked to the idea of the Disir is the Fylgia.  These spirits
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are attached to an individual person in much the same way that the
Disir are associated with a family.  Fylgia usually appear either as
animals or as beautiful women.  They correspond to the .fetch,.
.totem,. or .power-animal. in other cultures.  Most of the time the
fylgia remains hidden and absent, it is only with truly great or
powerful persons that the fylgia becomes known.  They may have
something to do with Seidhr as well, because many sagas offer evidence
of spirit travel in the shape of animals.  This corresponds exactly to
notions of shamanism found in other cultures.

The remaining spirits include Alvar or elves, Dokkalvar or dark elves
or Dwarfs, kobolds, and landvaettir.  While some have defined one
being as doing one thing and another serving a different function, I.m
not inclined to draw very sharp distinctions between these various
creatures.  They all seem .elfish. in origin, and there seems to me to
be no pattern of associating one name with a specific function.  We
know that various landvaettir or land spirits were honored with blots.
We also know that Frey is the lord of Alfheim, one of the nine worlds
where the alvar are said to live.

Of all the remaining spirits, the dwarfs are the most consistent in
description.  We know that the dwarfs are cunning and misanthropic in
character and incredible smiths, capable of creating magickal objects
so valuable they are considered the greatest treasures of Asgard.
Thor.s hammer Mjolnir, Freya.s necklace Brisingamen, and Sif.s golden
hair are all creations of the dwarfs.  They live beneath the earth and
have little to do with mankind or the Gods unless one seeks them out.
What place they had in the religion we no longer know.  It would seem
wise to invoke them as spirits of the forge, but I can think of little
other reason to disturb them.

Elves are the most difficult magickal race to pin down.  Mythological
sources tell us that the Alvar or light elves live in Alfheim where
Frey is their Lord.  However, we also have the enduring belief in
folklore of the elves as faery-folk: beings associated with the
natural world.  These two conceptions of elves might still be linked,
however, as Alfheim is known to be a place of incredible natural
beauty, and Frey, their leader, is an agricultural deity.  To further
confuse this issue, Norse folklore has a strong belief in the
Landvaettir, or land spirits who may fit into either or both of these
categories.  I.m inclined to lump them all together as similar beings
that we simply don.t know enough about to tell apart.  What is
important is that Asatru, like all Pagan religions, honors the natural
world and the earth very deeply.  Whether one calls the spirits of the
land as the elves, the faeries, or the landvaettir, or uses all of
these terms interchangably, respect is all important.  Asatru is known
for being one of the most politically .conservative. of the modern
Pagan religions, but you.ll find few of us who aren.t staunch
environmentalists.

One of the most important spirits to honor is the house-spirit.
Folklore is also filled with stories of various spirits variously
called faeries, elves, kobolds, brownies, tom-tin, etc who inhabit a
house and see to its proper conduct.  In the usual form of the tale,
they offer to perform some housekeeping functions, but eventually turn
on the owners of the house when they are insulted by overpayment.  We
don.t have any concrete evidence for how our ancestors honored these
beings, but this is not surprising because such a thing would not be a
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public observance and it.s unlikely it would be recorded in the sagas
or Eddas.  Folklore indicates that such beings should be honored with
a simple bowl of milk or perhaps beer, but no more.

In general folklore does not paint the various elves and spirits as
particularly benevolent figures.  With the exception of house spirits,
who as spirits of a manmade object are bound to us on some level, they
seem most interested in staying out of the dealings of mankind.  There
are numerous stories of people who spy upon elf women and force them
to become their brides.  Inevitably the women are unhappy and
eventually escape, leaving their husbands devastated.  There are also
numerous stories of spirits who haunt the woods and who will drag
wayward travelers into rivers to drown or to some other untimely
death.  When people do have dealings with the elves these beings seem
to operate on an entirely different set of expectations than we do.
Most of us would be gratified by the gift of a .bonus. from our
employer, yet time and time again in folklore this is the easiest way
to anger a house spirit.  We know that elves were honored with blots,
but it.s just as possible that these ceremonies were made in
propitiation to them rather than in kinship as are our blots made with
the Gods.  We suggest caution in dealing with beings with a set of
values so foreign from our own.  They should be approached in the same
way one would approach a person from a country whose ways are very
different.

In general, we.re also very reticent to make decisions about
classifying the various .other peoples.. It would be very easy to draw
lines and place certain spirits into little boxes which label their
function, but that seems overly mechanical and of little utility.
Elves and other .wights. are not human, and it might be too much to
try to classify them in other than subjective terms.  It.s probably
best to simply make your intent clear, experiment, and use the terms
which work for you, remembering only to be true to the sources.

Demi-Gods

There are a whole classification of Gods which are not truly part of
the Aesir, Vanir, or even the Jotunn.  Wayland the Smith is the best
example of this that we can offer.  Wayland, called Volund in the
Norse version, is the greatest of smiths, but it.s clear in the
mythology that he was more or less a human man.  The myth tells of how
he lost his wife and was enslaved by a human King.  While his powers
allow him to outwit and take vengeance on the king, it.s clear
throughout that he.s not on the level of a Thor or an Odin.  What one
does about these demi-Gods or local Gods is a good question.  I see
nothing wrong with pouring a blot in their honor and dealing with them
as you would any other God or Goddess.  On the other hand, they are
not part of the Aesir and I think it might be disrespectful to honor
them with the Aesir or as part of a ceremony dedicated to the Aesir as
they seem of a different nature.

Ancestor Worship:

Honoring ones ancestors was one of the most sacred duties of the
Norsemen.  One of the most important parts of greeting new people was
the exchanging of personal lineages at sumbel.  The worship of the
Disir is closely linked to ancestor worship.  However, it is difficult
for modern day Pagans to seriously engage in ancestor worship.  We are
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for the most part without a strong connection to our heritage, and
even if we feel motivated we would probably need to skip at least a
thousand years back to find ancestors who would not have been appalled
by our Heathen beliefs.  One substitution for ancestor worship in the
modern Asatru movement has been the veneration of heros from the Sagas
and legends of our people.

The manner of how we honor ancestors is also somewhat troubling.  I
reserve the blot ritual to Gods and other powers, and I.m not sure if
it.s appropriate to pour a blot to an ancestor, no matter how
important he was.  It.s touchy when you are honoring someone that you
knew was a mortal.  I think the most important part of ancestor
worship is remembering, and the sumbel seems the most important part
of that.

While we discuss ancestry, I must mention that some modern Asatru
groups, in part because of holdovers from 19th century cultural
movements, have placed a great deal of emphasis on ancestry in terms
of race.  Many have held that Asatru was a religion for whites or
Northern Europeans only.  In my not particularly humble opinion, this
is pure idiocy.  The basic argument for this is that people of other
cultures do not share the same background and values.  This is
certainly true, but the key word in my opinion is culture, and all
Americans by definition share a culture.  Also, while I admit I would
think it doubtful that people from outside of our own cultural
heritage would be attracted greatly to Asatru, if they are it is for a
reason and they should be welcomed and not shunned.  It proves the
worth of our religion and way of life that it is so strong that one
would leave his own cultural path behind to take up ours.

As far as culture is concerned, the ancestry of the ancient North is
alive and well in modern America.  A thousand years ago settlers
sailed to Iceland to avoid the growing influence of powerful kings and
centralized government.  This centralization of power was one of the
things which Roman Christianity brought with it.  Two hundred years
ago we in America rebelled against our king for much the same reasons.
Our culture is much more profoundly influenced by the Vikings than
most would care to admit.  Our law is based on English common law,
which in turn has roots in Norman and Saxon law.  (Both the Saxons and
Normans were descended from Germanic tribes.) Our culture is based on
many of the same ideas which the Northmen held dear: the importance of
the individual and the belief that individual rights outweighed
collective rights.  Thus, it is my assertion that we are all
descended, at least in part, spiritually from the ancient Norse.

The Jotunn

The Jotunn or giants are the sworn enemies of the Gods.  While the
Aesir represent order and the Vanir represent the supportive powers of
nature, the Jotunn represent chaos and the power of nature to destroy
man and act independent of humankind.  In the end, it is the Jotunn
who will fight the Gods at Ragnarok and bring about the destruction of
the world.

In essence despite being called Giants or Ogres, the Jotunn are Gods
just as much as the Aesir or Vanir.  In many cases they correspond
very closely to the Fomoire in Celtic mythology.  Most simply put, the
Jotunn are the Gods of all those things which man has no control over.
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The Vanir are the Gods of the growing crops, the Jotunn are the Gods
of the river which floods and washes away those crops or the tornado
which destroys your entire farm.  This is why they are frightening and
this is why we hold them to be evil.

The Jotunn are not worshipped in modern Asatru, but there is some
evidence that sacrifices were made to them in olden times.  In this
case, sacrifices were probably made .to them. rather than shared .with
them. as was the case with the Vanir and Aesir.  It would be
inappropriate to embrace them as friends and brothers in the way we
embrace our Gods.  One doesn.t embrace the hurricane or the wildfire;
it is insanity to do so.  However, we must also remember that fact
that we see their actions as bad, they are not inherently evil.  The
storm destroys the crops, but it also brings cleansing and renewal.
We humans are only one species on this planet and in the end we are
both expendable and irrelevant to nature.  This is the manner in which
the Jotunn act, and it is not surprising that we see this as evil.

However, one must also take into account the premonitions of Ragnarok
recorded in the eddas.  If the Jotunn are merely amoral, why are they
the sworn enemy of the Aesir and why will they bring about the end of
the world? It.s possible that Jotunn was more of a catch-all term for
dangerous Gods rather than a reference to a specific family.  (It is
the case in many languages that there is one word for people that
speak the language, usually translating as .people,. and another term
for those persons of other cultures and tribes.) The dangerous forces
of nature are .Jotunn. because we cannot control them, but there are
other forces, principally those of chaos, that are considered .Jotunn.
as well.

There is abundant evidence for this in the Eddas.  Various Jotunn are
seen to marry into the Aesir without a great deal of trouble from the
Gods, but at other times the mere sight of one throws Thor into a
rage.  The obvious conclusion is that they are more than one specific
race of deities.  The destructive powers of nature were tolerated to
some extent, and often married into the Aesir bringing them more under
control.  However, other .outlander. Gods were completely destructive
to the Aesir (and thus mankind) and the Gods only thought for them was
death.

The Religious Structure of Asatru

The ancients, for the most part, did not have an organized system of
Temples or churches in the way that our society does today.  Religion
was a very personal affair, mostly between the Gods and their
worshippers.  If there was a formalized temple or perhaps a grove that
was dedicated to the Gods and tended as a temple it was most likely
built by a wealthy landowner and dedicated to his or her patron God.
Such a person would then, usually, become the Gothi (Priest) or Gythia
(Priestess) of the temple.  Such temples were generally maintained by
the family after the builders death, the title being more or less
inherited by whomever was lord over the land.

Today most Asatru groups are similarly unstructured.  This has been a
problem because there is little in the way of religious education
other than in books such as this one and personal research.  While
this sort of learning is fine, there are always some things left out
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and I.m sure that mine will be no exception.  There are a few groups
who are attempting to initiate training programs and present sets of
standards for people who would declare themselves to be Gothi or
Gythia, but these groups have unfortunately been somewhat inflexible
and dogmatic, seeming more interested in creating hierarchies than
with service to the Folk or Gods.

Gothi is a honorary title only.  It does not mark any administrative
power or rank within Asatru.  One would probably not call oneself
Gothi unless one had some experience of deity and had led many
rituals, but as it entails power over no one and it is up to no one to
comment on ones qualifications or abilities.  Similarly there is no
need for someone to be a Gothi or to have access to one in order to
practice our faith.  While the more experienced might get more things
.right. in the ritual, this is purely subjective and if your heart is
true to the Gods this is enough.

Most persons who were given the title Gothi in the old days were
dedicated to a single God.  The title most often formed their last
name: Thorolf Thorsgothi for example.  This dedication to a God or
Goddess was usually part of one.s family heritage and was passed down
to your children.  While there is no compelling reason why one cannot
act as Priest to the entire community of Gods and Goddesses, it is
most common for one to be dedicated to a single deity.  A kindred may
have persons who are each dedicated to a different deity, or it may
orient itself towards a single deity as did families in the Sagas.

The most basic unit of Asatru religious worship is the hearth or
homestead.  This is nothing more than it sounds like: a household of
Asafolk who worship the old Gods and Goddesses.  Several individuals
or hearths may group themselves into a .kindred,. which is a term that
has many meanings to many different groups.  Some kindreds have many
members and function like mainstream churches, others are more
familylike and attempt to hold to their privacy.  The place of a
kindred is more or less analogous to a clan or small tribal group.  A
kindred is made up of people you are familiar with and with whom you
meet in person and in it.s best sense it.s an organic grouping,
however it.s not the same sort of bonding that one would find in a
single family or even in an extremely close knit group of friends.  In
a true Pagan society, the kindred would be found on the level of a
farmstead or small village.

The ritual blots are most commonly done on the level of the kindred,
or in meetings where more than one kindred comes together.  The
rituals of a Hearth might be less formalized and more .homey. in
atmosphere.  The blot ritual is based on a religious observance that
was part of the official public aspect of ancient Asatru, and its
likely that there were many other private rituals that would not
necessarily be appropriate for a kindred to take part in together.
For example, a kindred might not honor the individual family Dis or
the house-spirits unless all members of the kindred lived together or
were tied by blood as well as companionship.

Most persons will want to join or found a kindred in their area,
however, before one runs out and begins to solicit people, you should
think about what you are doing.  The very name of our groupings,
.kindred,. implies a great deal more than does membership in a church.
Today we are accustomed to religious institutions that are more or
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less anonymous and sterile.  A kindred should not be this way.  While
we must be open to all, we need not act as if we were a public
facility with no more intimacy than a department store.  It is best to
start small and gather people as they come to you.  Once you are
established, get involved in the local Pagan community if you are not
already.  Attend a few events of the local Leif Erikson society or the
Sons of Norway.  Open one of your blots to the public and take note of
people who are attracted to Asatru.  A kindred is something which
should form organically and cannot be pushed.  On the other hand,
Asatru is not a secret religion or one open only to .initiates. as
many Neo-Pagan faiths are.  We must be open to outsiders who are truly
interested.  I am just cautioning against throwing people into a
kindred because they are available or it is the only group around or
they are too polite to say no.  A roommate of mine related to me a
conversation he had with another person at an Asatru gathering.  The
person remarked that .this is all very nice, but when do you think Joe
will get tired of this stuff.. My roommate being a seriously committed
Heathen straightened him out.  The person in question was just a
friend of Joe.s who went to Pagan events because of Joe.s interest.
He assumed that the rest of the group was .humoring Joe. just as he
was.  The moral of this story is that if people are not interested,
there.s nothing you can do about it.  We.re not the Christians who
want anybody and everybody to join our faith, and we should pay just
as much attention to dissuading the dabblers and the kooks as we do to
attracting those who truly do have the love of the Old Gods in their
hearts.

As to what makes one a Gothi, the requirements would vary from group
to group.  Some might have written criteria, while others might leave
it up to the persons heart.  Certainly a Gothi is one who has a long
term relationship with the Gods and Goddesses.  One does not, for
example, simply read this book and then proclaim oneself Gothi! (I am
writing this book and don.t consider myself to be a Gothi.) A
competent Gothi should have studied the Eddas and Sagas and know the
history of our religion.  He or she should also know a bit about the
runes, and the other mysteries of our tradition.  One should also note
that this is a public office and the Gothi of old had responsibilities
as leaders of the community.  Most importantly one must be sincerely
dedicated.  There.s no push to move to a .higher. level of the
Priesthood as there are in religions or magickal orders with .degree
systems. and if you do not feel compelled to take on the
responsibilities of being a Gothi or Gythia, there is no need for you
to and much to say that you should not.

The Values of Asatru

One of the basic functions of a religion is to offer a set of values
on which mankind is to base it's actions.  This, sadly, is one area
where Paganism has often failed.  The cult of anti-values has held
sway, taking moral relativism to extremes perhaps even farther from
common sense than fundamentalist moral legalism, even to the point
where I have heard rape, murder, and genocide defended on the basis of
"cultural differences."

However, values remain important.  All one needs to do is look at the
morning paper to see the results of a society that has in many ways
embraced the cult of anti-values.  Thievery, murder, and plunder exist
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in our cities to extents which would have appalled our ancestors.no
matter how many times they went a' Viking.  While this is hardly what
the Pagans who have embraced the cult of anti-values had in mind, it
is to my belief a natural outgrowth of the same basic philosophical
concept.  The chaos in our country is the dark shadow of the modern
rejection of moral legalism.  What should have been an evolution from
a legalistic moral/religious culture to one of flexible honor based
values and self-responsibility has instead become a morass of chaos
and immorality.  The lesson we should all learn is that while there is
no definitive list of sins; right and wrong still exist.

As usual Asatru offers a sensible solution.  Our faith deals not in
legalisms and rules nor in unchecked chaos and relativism.  We instead
acknowledge the existence of right and wrong, good and evil, but we
deal with actions according to basic philosophical concepts that are
applied by the keen intellect of Odin, the simple common sense of
Thor, and the solid honor of Tyr.the gifts of the Gods to us.

Asatru posits that the basic place of moral judgment is within the
human heart and mind.  We as human beings with the gift of
intelligence are sensible and responsible enough to determine right
from wrong and act accordingly.  The Gods teach us through the
examples of their lives, as chronicled in the Eddas, and through
various pieces such as the Havamal which directly offer us advice.  In
the modern history of our faith, various Asatru organizations have
outlined simple sets of values which they hold up as simple guidelines
on how to live ones life.

The Odinic Rite (the major Asatru group in England) has one of the
most cohesive and sensible of all those we've seen and this set has
been adopted by the Raven Kindred as an "official" statement of our
beliefs.  We do this not only as a moral guide for our members, but
also to say to the world what it is that we stand for.our good name in
the community being important to us.  Finally, this list is used when
someone formally joins the Raven Kindred and we hold a sumble and
toast the 9 virtues to the new member in the hope that they will apply
them to their life.

The Odinic Rite lists the 9 Noble Virtues as Courage, Truth, Honor,
Fidelity, Discipline, Hospitality, Industriousness, Self-Reliance, and
Perseverance.

It would be hard to get much argument on any of these values from
anyone.  They simply and briefly encapsulate the broad wisdom of our
Gods and ancestors.

Courage

In virtually every statement of values applied to Asatru, Courage is
listed first.  As Stephen McNallen has said, courage and bravery are
perhaps the values which the Vikings are best known for.  However,
despite our history, few of us face such turmoil as a literal battle
for ones life.  In fact, I believe it might be easier to manifest
courage in such a situation than to do so in the many smaller day to
day occurrences in which courage is called for.

The most common of these occurrences for modern Pagans, is the courage
to acknowledge and live ones beliefs.  It is also, sadly, the one that
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we most often fail at.  While we may often be full of the type of
courage that would lead us to face a shield wall, many of us quake at
the thought of the topic of religion coming up at the office or a
friend asking what church we attend.  We won't offer easy answers, but
we ask this: if you toast the courage of your ancestors to fight and
die for what they believed in, can you trade away your religious
identity for a higher salary or social acceptance?

In an essay on values there is also the question of moral courage.
The way of Tyr is difficult.to lose ones hand for ones beliefs.but,
Tyr thought the price worth paying.  In a million ways modern society
challenges our values, not just as Asatruar who are estranged from
mainstream religious practice, but for religious people in an
increasingly not just secular, but anti-religious culture.  Values are
also not in favor in modern society.  Breaking or getting around the
rules is encouraged to get ahead.  Living honorably is simply too
inconvenient.  I think most people, Asatru or otherwise, find this
repugnant, but the only way to change it is to have the courage to
refuse to take part in it.

Truth

The second virtue, that of Truth, is the one that most led our kindred
to embrace the Odinic Rite's statement of values as our own.  Early in
our discussions, we decided that no matter what values we chose to
hold out as our own, truth must be among them.  It is a word that
holds so much in its definition, and includes such a wide variety of
moral and philosophical beliefs that we were all drawn to it as a
simple statement of what we stood for.

At least one of the reasons we wanted to adopt it was the simple issue
of honesty.  As Bill Dwinnels said at a recent sumbel while toasting
truth and honesty: if you don't want people to know about something,
don't do it.  Truth, in the sense of honesty, is essential to personal
honor and also to any system or morality that is not based on rigid
legalism.  If one is to uphold an honor code, one must be brutally
honest with oneself and with others.

Truth is also the Truth that comes with a capital T.the kind of Truth
that one talks about in terms of religion or morality.  It's common to
talk of different peoples having different "truths," but it's equally
important to remember that while we acknowledge that each person or
people has their own belief as to what Truth is or where to find it,
there finally is a single Truth.  This is not the Truth as we believe
it, but ultimate Truth.  While we may respect other people's .truths.
and seek our own, we must never forget our search for The Truth.  Like
the Holy Grail of Christian legend, it may never be ours to reach, but
when we cease to search we perish.

Honor

Honor is the basis for the entire Asatru moral rationale.  If anything
comes out in the Eddas and Sagas it is that without honor we are
nothing.  We remember two types of peoples from ancient times: those
whose honor was so clean that they shine as examples to us and those
who were so without honor that their names are cursed a thousand years
after they lived.  Good Asatruar should always strive to be among the
former.
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However, honor is not mere reputation.  Honor is an internal force
whose outward manifestation is reputation.  Internal honor is the
sacred moral compass that each Asatruar and God should hold dear.  It
is the inner dwelling at peace which comes from living in accordance
with ones beliefs and with ones knowledge of the Truth of what one is
doing.  It is something deeply personal and heartfelt, almost akin to
an emotion.  It's a .knowing. that what one is doing is right and
decent and correct.

In many ways while the most important of all the virtues it is also
the most ephemeral in terms of description.  It is all the other
virtues rolled together and then still more.  The best way I have
found to describe honor is that if you are truly living with honor,
you will have no regrets about what you have done with your life.

Fidelity

Fidelity is a word that is far too often defined by it's narrow use in
terms of marital fidelity.  By the dictionary it simply means being
faithful to someone or something.  In marriage this means being true
to ones vows and partner, and this has been narrowly defined as
limiting ones sexual experience to ones spouse.  While I have found
this to be great practical advice, many treat fidelity as if there
were no other ways in which one could be faithful or unfaithful.

For we Asatruar fidelity is most important in terms of our faith and
troth to the Gods.  We must remain true to the Aesir and Vanir and to
our kinsmen.  Like marriage, Profession (the rite in which one enters
the Asatru faith, similar to Christian confirmation or Wiccan
initiation) is a sacred bond between two parties; in this case an
Asatruar and the Gods.  In order for such a relationship to work, both
must be honest and faithful to each other.

Asatru, although currently being reborn, is at its roots a folk
religion and we also uphold the value of fidelity to the ways of our
ancestors.  This is why historical research is so important to the
Asatru-folk: it is the rediscovering of our ancient ways and our
readoption of them.

Discipline

In any discussion of the values of Asatru, discipline is best
described as self-discipline.  It is the exercise of personal will
that upholds honor and the other virtues and translates impulse into
action.  If one is to be able to reject moral legalism for a system of
internal honor, one must be willing to exercise the self-discipline
necessary to make it work.  Going back to my earlier criticism of
society, if one rejects legalism, one must be willing to control ones
own actions.  Without self-discipline, we have the mess we currently
see in our culture.

Looking at discipline in terms of fidelity, we see a close connection.
Many Pagans go from faith to faith, system to system, path to path.
Asatruar are much less likely to do this.  The discipline of keeping
faith with our Gods and the ways of our ancestors is part of our
modern practice.  In this way, we limit ourselves in some ways, but we
gain much more in others.

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Hospitality

Hospitality is simply one of the strongest core values at the heart of
virtually every ancient human civilization.  In a community/folk
religion such as our own, it is the virtue that upholds our social
fabric.  In ancient times it was essential that when a traveler went
into the world he could find some sort of shelter and welcome for the
night.  In modern times it is just as essential that a traveler find
friendship and safety.

In our modern Asatru community, we need to treat each other with
respect and act together for the good of our community as a whole.
This functions most solidly on the level of the kindred or hearth
where nonfamilial members become extremely close and look out for
each other.  It can mean hospitality in the old sense of taking in
people, which we've done, but in modern times it's more likely to mean
loaning someone a car or a bit of money when they need it (that's
need, not want).

Part of hospitality is treating other people with respect and dignity.
Many of our Gods are known to wander the world and stop in at people's
houses, testing their hospitality and generosity.  The virtue of
hospitality means seeing people as if they were all individuals with
self-respect and importance.  Or perhaps from time to time, they are
literally the Gods in human form.  This has profound implications for
social action in our religion.  Our response to societal problems such
as poverty (that's poverty folks, not laziness) is in many ways our
modern reaction to this ancient virtue.

In terms of our modern community as a whole, I see hospitality in
terms of frontier "barn raisings" where a whole community would come
together and pool their resources.  This doesn't mean we have to
forget differences, but we must put them aside for those who are of
our Folk, and work for our common good.

Industriousness

Modern Asatruar must be industrious in their actions.  We need to work
hard if we are going to achieve our goals.  There is so much for us to
do.  We've set ourselves the task of restoring Asatru to it's former
place as a mainstream faith and by doing so reinvigorating our society
and culture.  We can't do this by sitting on our virtues, we need to
make them an active part of our behavior.  Industry also refers to
simple hard work in our daily vocations, done with care and pride.

Here's a few concrete examples.  If you are reading this and don't
have a kindred, why not?  Stop reading now.  Go and place ads in the
appropriate local stores, get your name on the Ring of Troth, Wyrd
Network, or Asatru Alliance networking lists, and with other Pagan
groups.  Put on a workshop.  Ok, now you're back to reading and you
don't agree with what I'm saying here?  Well, be industrious!  Write
your own articles and arguments.  Write a letter to the editor and
suggest this material be banned.better that than passivity.  Get the
blood moving and go out and do it.  That's how it gets done.  The Gods
do not favor the lazy.

The same holds true for our non-religious lives.  As Asatruar we
should offer a good example as industrious people who add to whatever
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we're involved in rather than take from it.  We should be the ones the
business we work in can't do without and the ones who always seem to
be able to get things done.  When people think of Asatru, they should
think of people who are competent and who offer something to the
world.

This doesn.t just apply to vocational work, but to the entire way we
live our lives.  It is just as much a mentality.  The Vikings were
vital people.  They lived each day to its fullest and didn.t wring
their hands in doubt or hesitation.  We should put the same attitude
forward in all that we do whether it is our usual vocation, devotion
to the Gods, or leisure time.

Self Reliance

Industry brings us directly to the virtue of Self-Reliance, which is
important both in practical and traditional terms.  Going back to the
general notion of this article, we are dealing with a form of morality
that is largely self-imposed and thus requires self-reliance.  We rely
on ourselves to administer our own morality.

Traditionally, our folkways have always honored the ability of a man
or woman to make their own way in the world and not to lean on others
for their physical needs.  This is one of the ways in which several
virtues reinforce and support each other.  Hospitality cannot function
if people are not responsible enough to exercise discipline and take
care of themselves.  It's for those that strive and fail or need
assistance that hospitality is intended, not for the idle who simply
won't take care of themselves.

In terms of our relationships with the Gods, self-reliance is also
very important.  If we wish the Gods to offer us their blessings and
gifts, we must make ourselves worthy of them.and the Gods are most
pleased with someone who stands on their own two feet.  This is one of
the reasons for the Asatru .rule. that we do not kneel to the Gods
during our ceremonies.  By standing we acknowledge our relationship as
striving and fulfilled people looking for comradeship and a
relationship, rather than acting as scraelings looking for a handout
from on high.  It takes very little for a God to attract a follower,
if worship simply means getting on the gravy train.  We, as Asatruar,
are people who can make our own way in the world, but who choose to
seek a relationship with the Gods.

In mundane terms being self-reliant is a simple way to allow ourselves
the ability to live as we wish to.  In simple economic terms, if one
has enough money in the bank one doesn't need to worry as much about
being fired due to religious discrimination.  We can look a bigot in
the face and tell him just where he can put it.  It's also nice to
have something in the bank to lay down as a retainer on a good lawyer
so we can take appropriate action.

On the other side of this is self-reliance in the sense of Henry David
Thoreau, who advocated a simple lifestyle that freed one from the
temptations of materialism.  Again, here we are able to live as we
wish with those things that are truly important.  Religious people
from all faiths have found that adjusting ones material desires to
match one's ability to meet them leaves one open for a closer
relationship with deity and a more fulfilling life.  While our
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ancestors were great collectors of gold goodies, they didn.t lust for
possessions in and of themselves, but for what they stood for and
could do for them.  In fact, the greatest thing that could be said of
a Lord was that he was a good .Ring Giver..

Being self-reliant also means taking responsibility for ones life.
It's not just about refusing a welfare check or not lobbying for a tax
exemption, but also refusing to blame ones failures on religious
intolerance, the patriarchy, or an unfair system.  The system may, in
fact, be unfair, but it's our own responsibility to deal with it.

In societal terms, we have become much too dependent on other people
for our own good.  As individuals we look to the government or to
others to solve our problems and as a society we borrow billions from
our descendants to pay for today's excesses.  Most problems in this
world could be solved if people just paid their own way as they went.

Perseverance

The final virtue is Perseverance which I think most appropriate
because it is the one that we most need to keep in mind in our living
of the other values.  Our religion teaches us that the world is an
imperfect place, and nothing comes easy.  We need to continue to seek
after that which we desire.  In this imperfect world there are no free
lunches or easy accomplishments.especially in the subjects we have set
before ourselves.  If we truly wish to build an Asatru community that
people will hold up as an example of what committed people can do,
then we must persevere through the hardships that building our
religion is going to entail.  We must be willing to continue on when
we are pushed back.  If one loses a job for ones religion, the answer
is not to go back and hide, but to continue until one finds a vocation
where one can more forward and live as an Asatruar should.

Finally we must persevere when we simply fail.  If one's kindred falls
apart because of internal strife, one should go back and start over.
Pick up the pieces and continue on.  If nobody had done this after the
disintegration of the Asatru Free Assembly, this would probably never
have been written.  We must be willing to continue in the hard work of
making our religion strong.not just when it is convenient and easy to
do so, but when it gets hard, inconvenient, or just plain boring.  To
accomplish without striving is to do little, but to persevere and
finally accomplish a hard fought goal brings great honor.

Appendices:

Essays, Raven Kindred Information, Sample Rituals & Networking
Information

Hailing the Sun: A Sample Blot to honor Sunna at the Summer Solstice

This ritual would be ideally performed at sunrise on the day of the
summer Solstice.  If possible the folk should gather while it is still
dark or even better, remain awake throughout the night in vigil.  A
secondary time would be at noon on the Solstice.  This ritual should
not be performed at night.

At any point in this ritual, within the realm of logic and dramatic
flow, the parts marked as Gothi and Gythia may be shared among the
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folk.  In addition, the parts are not necessarily sex specific, but
the terminology is used as a convenience.

Set Up: An altar should be placed in the center and the folk should
form a circle around it, leaving space in the center for the .action.
to take place.  For this ritual you will need some sort of mead or
beer, a horn or chalice, an offering bowl, a hammer for consecrations,
and a wheel of some sort, preferably a wagon wheel to symbolize the
turning of the wheel of the year.  Any reasonable tools may be
substituted.  The Wheel is placed on the ground near the altar or on
the altar with candles around the rim (unlit).

Consecration of space

The Gothi goes to the center of the folk and forms the invocational
position of the elhaz rune, both hands in the air at a rough 45.
angle.

Gothi: We gather here to honor our sacred lady Sunna, who on this
Solstice Morning, reaches her height of power.  All hail Sunna!

All: Hail Sunna!

The Gythia takes the hammer and walks to each of the four corners and
consecrates the space.

Gythia: Hammer, hallow and hold this holy stead, that it will be a
fitting place for our worship of our sacred lady Sunna! Hammar, Helga
ve thetta ok hindra alla illska!

Gythia returns hammer to altar and faces the altar.

Gythia: I consecrate and hallow this altar to the work of our sacred
lady Sunna! Here on this Solstice morning may the might of the Gods be
brought to our holy stead.  May the warm light of Sunna heat our
hearts and hold our spirits.

Gothi: Our holy lady watches and waits for the blot in her honor.
Hail Sunna!

All: Hail Sunna!

(At this point it would be most appropriate for a song or reading to
be performed.  It should obviously be about Sunna or the sun or
something appropriate to the day.)

Invocation

Gythia: Our lady Sunna is the light of knowledge, the warmth of love,
and the heat of our passion.  Let us spend a moment in silence,
contemplating those things which she brings us.

Leave a few moments for silent prayers and meditation.

Gothi: Holy Sunna.  Lady of the Sun.  Light of the heavens.  Ever
pursued and ever free.  We gather to greet and welcome you and offer
you gifts on this day.  We offer to you our prayers and love, our
devotion and strength, our kinship and honor.
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All face the sun and form the elhaz posture.

All: Hail to thee Sunna, light of Har newly risen.  She whose holy
light shone upon our ancestors of old and she who.s light will shine
upon our children.  We give you hail and welcome.  Fill our hearts on
this Solstice morning with your warm rays that your fires may burn in
our hearts throughout the year.  Hail Sunna!

A few moments of silence are appropriate here.

Blot

Gothi: Now it is time to offer sacrifice to our holy lady.

Gythia takes horn and Gothi fills it with mead.  Gythia holds horn
above her head, in the direction of the sun.

Gythia: Here is our sacrifice, the essence of our love and spirit.  We
offer it to you as a token of our kinship and our love.  As you drink
of it, may your power fill this holy hlaut and feed our spirits.

Gythia drinks from the horn and it is then passed around the folk,
each taking a drink, with the horn returning to the Gythia.

Gythia: Hail to thee Sunna!

Gythia pours remainder of horn into the offering bowl.  Gythia and
Gothi take the bowl and evergreen sprig and walk around the folk,
sprinkling the mead to the four corners and on the folk.  Finally they
return to the center and sprinkle the wheel.

Gothi: Hail the sacred wheel of the sun.  Now it is the longest day of
the year and the sun is triumphant, but all changes and the wheel
turns.

Gythia lights candles on the wheel and members of the folk take it up
and parade it around the grounds.  A song or chant would be
appropriate at this time.  .The sun burns, the wheel turns!. for
example.  Once the procession is done (this decision should be based
on the subjective feelings of those involved and not planned out) the
wheel should be returned to the altar.

Gothi & Gythia assume the invocation position

Gothi: Sacred Lady Sunna, Summer Sun now strongest.  We thank you for
your blessings of warmth and light.  May you reign long.

All: Hail Sunna!  Hail Sunna!  Hail Sunna!

Libation

Gothi takes up the hlaut bowl.

Gothi: Now our rite is ended and the sacrifice is made.  The wheel
turns.  To Sunna, to the Gods, to the Goddesses, and to Earth, mother
of us all, we offer this holy mead, from the Gods to the Earth To us.
From ourselves to the Earth to the Gods.  Hail!

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Gothi pours contents of the hlaut bowl on the ground, possibly in the
center of the wheel.  If this ritual is done indoors, the libation
should be poured outside afterwards.  We usually trek outside
immediately even if the ritual is an apartment.  The physical action
of pouring the libation is an important psychological trigger to both
Gods and men that the ritual is over.

What Is The Raven Kindred?

The Raven Kindred is a non-incorporated religious organization
dedicated to the worship and veneration of the ancient Nordic Gods and
Goddesses and to the religion of Asatru.  We are centered around the
Worcester county area of Massachusetts and Southern Maryland/suburban
D.C.  areas, but have members in Western Massachusetts, the Boston
area, and Connecticut.  We welcome members from other areas, including
contacts through correspondence.

The focus of the Raven Kindred is specifically the religion of Asatru.
While we honor our Pagan relations in the Wiccan community, we are
following a much different tradition.  Our rituals are the blot or
offering and the sumble.  Also while we are primarily involved as a
kindred in exoteric forms of worship, we have members who are
interested in seidhr, rune magic, and other esoteric pursuits within
the Nordic Tradition.

We practice a fairly conservative version of Asatru trying to keep
close to our roots in the Asatru Free Assembly and Asatru Alliance
including a tribalist sense of who we are as a Folk.  However, we are
also much more progressive in our social beliefs and politics and we
welcome all persons regardless of ethnic origin, sexual preference, or
political view.  We hope to be a link between the Old and the New,
holding to our dear values of Faith, Folk, and Family while discarding
the prejudices that have held our religion back.

Our goals for the future are quite far-reaching.  We support the
movement to bring Asatru out of the shadows and to spread the Troth of
the Gods to all who are their natural children.  More immediately we
intend to network with existing Asatru organizations, both local and
national, while also setting up other chapters of the Raven Kindred
and doing some networking on our own behalf.

Attendence at Raven Kindred rituals is essentially open, although we
reserve the right to eject anyone who is disruptive as well as the
right to hold observances that are open only to Professed Asatru or to
Kindred Members.  Full membership is available only to those who have
Professed Asatru and place their membership in the Raven Kindred above
other religious commitments.  Decisions about the Raven Kindred are
made by a majority vote by Full Members.

Currently the Raven Kindred holds a Blot on the first Saturday of each
month in Sturbridge Massachusetts and Wheaton Maryland.  We also
gather at other seasonally appropriate times for Blots and other
activities.

For more information on the Raven Kindred, Asatru, or our services
please contact us at the following addresses:

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Raven Kindred Maryland/DC; 11160 Veirs Mill Rd L15-175; Wheaton MD
20902 Raven Kindred Massachusetts; P.O.  Box 1137; Sturbridge MA
01566 Electronic mail may be sent via the internet to
lstead@access.digex.net

Raven Kindred Ritual Outline

The Raven Kindred has developed a slightly different form of the Blot
ritual which we use.  This has come to pass because of a desire for
more personal involvement as well as a smaller group of people than
would be appropriate for a major blot.

The major change, outside of a few cosmetic differences, is that we
have added a .mini sumbel. to the blot ritual in place of the
sprinkling in which we offer three rounds of toasts: the first
dedicated to the God or Goddess being honored and the remaining two to
anything the participants deem appropriate which is not inimical to
the purpose of the blot.  (i.e.  don.t toast the Jotnar during a
ritual to Thor.)

Setting the mood: Chant to Odin, Vili, Ve

To begin each ritual we offer a three round chant of .Odin, Vili, Ve..
This serves two purposes.  First we are linking ourselves to the Gods
of creation and thus to the connections between Midgard and the Gods.
Second and perhaps more appropriately it allows people to get
themselves mentally prepared for the service.

Hammer Rite

We offer an invocation to Fire and Ice which are the central elements
of the creation of the world.  We ask that the place we are meeting be
blessed and Holy for the coming of the Gods.

Statement of purpose

We far too often ignore this, but it.s a good idea to have the Gothi
or Gythia who is presiding greet the participants and state something
general about the purpose of the ritual.  It need not be complicated
.We gather together today to celebrate the Winter Nights as our
ancestors did.  To honor our ancestors, the Disir, and Freya the Great
Dis and to renew our bonds as a family [kindred]..

General Prayer

At this point one of our members usually offers up a prayer to the
Aesir and Vanir collectively to thank them for their bounty since the
last time we met and to ask their blessings upon the kindred and its
members.

Personal invocations

We reserve a time between the opening of the ritual and the blot
ceremony for people to offer any prayers or other invocations they
feel necessary.  This is the time when we Profess new members of
Asatru.  Other activities done at this time have included a kindred
member thanking Saga, the Goddess of wisdom, for her recent graduation
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from college.

Invoke deity of occasion

At this point we make a point to specifically invoke and honor the
deity that we are bloting.  We attempt to list as many names and or
functions of the God as possible and this serves a dual purpose in
reminding the attendees of who the God is and why we are honoring Him.
This is, however, separate from the offering.

Meditation

At this point we like to remind ourselves why we are here and what the
Gods mean to us.  We sit and someone either offers a spoken meditation
or more often reads a story from the mythology.  While most of us
enjoy the poetic edda, we usually use a modern prose version of the
myth as it is easier to follow.

Offer/sanctify mead

The Gothi takes up the horn and his assistant (often called .The
Valkyrie. by Asafolk) fills it with mead.  The Gothi then steps to the
altar and holds the horn aloft and asks the God to partake of it and
charge it with his power.

Toast to the deity of occasion

This is when we begin to deviate substantially from the standard
Asatru blot ritual.  Beginning with the Gothi the horn is raised and a
toast drunk to the God.  The horn is then passed around to the Folk
and a personal toast repeated.  The only rule here is that the round
is dedicated to the God invoked.  Many times the toasts are personal
thanksgiving or requests for aid or wisdom.

At the end of the round the remains of the horn (and there should be
some) are poured into the blotbowl.

Remaining toasts

We then take two more rounds to toast whatever Gods, ancestors, and
beings each person wishes.  There is not necessarily any continuity
from one person to the next.  Brags or oaths are also appropriate at
this time.  Professions, other major oaths, and major works of
thanksgiving or praise are usually done before the blot.  The second
and third toasts are usually reserved for small things.

Thank deity

Finally we always remember to thank the deity and ask for his
continued blessings on the Folk present.

Oath Ring ceremony

Our kindred has a ceremony that affirms our dedication to each other,
to the kindred, and to the Gods.  Each full Professed and accepted
Kindred member comes forward and takes hold of the oath ring.  (We are
blessed in having a 6. diameter brass oath ring made for us by a
kindred member.) One person then recites a rede concerning itself with
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the symbol of a ring and something which connects us to the Gods, the
Earth, and to each other.

I should repeat, only kindred Members participate in this.  If you
haven.t sworn on the oath ring, you don.t take part in the ceremony.
We have enlarged this at public events to all Professed persons, but
change the rede to remove references to the kindred.

Pour libation

Finally we leave the Hof and pour a libation on the physical earth,
adjourning outside to do so if we are indoors.  The blot hitting the
ground signals that the ritual is truly over.  When we are working
indoors in a living room or other non-dedicated space I always make
sure I am the first to return and extinguish candles, turn on electric
lights, etc.  This provides a good hint to people.s minds that the
ritual is, in fact, over.  If we had a dedicated space, the procession
outside to pour the blot would also empty the Hof and we would adjourn
to the feast rather than returning to the temple.

Raven Kindred Calendar

The Raven Kindred meets on the first weekend of each month and for the
four major Norse holidays: Summer and Winter Finding (Spring & Fall
Equinox), Summer Solstice, and Yule.  Traditional festivals which have
been moved to fit our monthly schedule have their traditional date in
parenthesis.  Festivals marked with a .*. are particular to the Raven
Kindred.  There are other holidays which our kindred does not meet to
celebrate, but which are recognized by Asatru and celebrated on an
individual or family basis.

Snowmoon/January

1st weekend . Frig.s Distaff . Celebration of Frigga and the home
(Trad.1/2)

Horning/February

1st weekend . Disting . Celebration of Freya and the Disir (Trad.
2/14 )

Lenting/March

1st weekend . Founding of the World.  Celebration of Odin, Vili, and
Ve*

3/21 . Summer Finding - Celebration of the Goddess Ostara.  Also a
celebration of the Raven Kindred.s founding, Spring Equinox 1991.

Ostara/April

1st weekend . Alfarblot.  Sacrifice to the elves and nature spirits
(traditionally celebrated as part of Disting)

Merry-Moon/May

1st weekend . May Day/Walpurgis.  Celebration of spring which we
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dedicate to Njord and Nerthus.  (Trad.  5/1)

Fallow/June

1st weekend . Festival of Mead dedicated to Aegir and also to Bygvir
and Beyla*

3/21 Summer Solstice . Dedicated to Sunna, Goddess of the Sun

Haymoon/July

1st weekend . Blot in honor of Baldr*

Harvest/August

1st weekend . Freyfaxi, first harvest and celebration of Frey and his
horse (Trad.  8/1)

Shedding/September

1st weekend . Discovery of the Runes, celebration of Odin as the God
of Wisdom (Odinic Rite holiday celebrated 8/25)

9/21 Winter Finding . Disirblot (Disirblot traditionally 10/13-10/15)

Hunting/October

1st weekend . Tyrblot, celebration of Justice and Honor.  (Supreme
Court session begins 1st Monday in October)*

Fogmoon/November

1st weekend . Einjerhar, celebration of war-dead and Ragnarok
Dedicated to Odin and Freya  (Trad.  11/11 . Armistice Day)

Wolfmoon/December

1st weekend . Winterblot, dedicated to Skadi and/or Ullr*

12/21 . Yule, multiday festival dedicated to Thor et al (Traditionally
a festival lasting from the Mother Night 12/21 to New Years Day)

The Bylaws of The Raven Kindred of Asatru

I.   Purpose

The Raven Kindred of Asatru is an unincorporated non-profit religious
association dedicated to the worship of the Old Norse and Germanic
Gods and the practice of the ancestral religion of Asatru.

II.  Membership

A.   Associate Membership in the Raven Kindred is open to all
practitioners of Asatru.  No benefits are implied or guaranteed by
Associate Membership.

B.   Full Membership (aka Voting Membership) is obtained by a
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majority vote of the current full members then present.  Each member
may vote yes, no, or to table the motion for 3 months.  Candidates for
Full Membership shall have fulfilled the following qualifications
before being considered: 1) The candidate must have pledged troth to
the Aesir and Vanir.  2) The candidate must be willing to place
priority on his loyalties to Asatru and the Raven Kindred over other
spiritual commitments.  3) The Candidate must be willing to swear an
oath of membership to the Raven Kindred.

C.   Membership of any type will not be denied on the basis of
race, sex, or sexual preference.

D.   Full or Associate Membership may be revoked by a vote of two
thirds of the Full Members then present.

E.   Membership in the Raven Kindred of Asatru, either Associate or
Full, may be resigned by serving verbal notice at any function of the
Kindred or by written notice.

III  Governance

A.   Governance shall be by majority vote.  Each Full Member shall
have one vote.  Only Full Members shall vote, but any interested
parties shall be given reasonable access to address the Kindred.  Full
Members may hold proxy for other Full Members.

B.   Such officers as needed shall be appointed for whatever terms
and functions the Kindred deems necessary.

C.   Meetings, during which the Kindred may conduct business, may
be scheduled by the Kindred as needed, but the Kindred shall meet not
less than once every six months.  Any time that 50% of the Kindred.s
Full Members are met together, either physically or through other
interactive means, a meeting may be declared for the purpose of
conducting business.

IV   Alliances

Subject to the restrictions in section V, the Raven Kindred of Asatru
shall seek out alliances with other groups of similar nature and
purpose for the betterment of our faith as a whole.

V    Independence

The Raven Kindred of Asatru shall not sign any treaty or affiliate
with any group that would deny its independence as an entity or
control its internal affairs.  In any alliances, affiliations, or
treaties, these By-Laws shall have precedence over any other
instruments signed by the Kindred.

VI.  Amendments

These by-laws may be amended by a vote of 2/3 of all Full Members.
Any proposed amendments must be circulated to all Full Members in
writing 30 days before such amendments may be voted on.

Sources and Resources for Asatru

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Please note: This resource list is provided as is and is intended to
be comprehensive. The Raven Kindred doesn.t necessarily endorse any of
the following organizations, publications, etc.

Organizations:

The Ring of Troth P.O. Box 25637; Tempe, AZ 85285-5637 The Ring of
Troth was founded by Edred Thorsson. He resigned in Spring of 2242
(Runic Reckoning . 1992 C.E.) and has been replaced by Prudence
Priest, most well known as the editor of Yggdrasil.

The Ring is governed by an appointed High Rede of 9 persons who guide
the national affairs of the Ring. They offer a number of programs
include an Elder training program for prospective clergy, The Rune
Ring for study of the magical properties of the Runes from within a
Germanic Pagan context, and recognition for local Kindreds.

The Ring of Troth requires that .its members affiliate for cultural
and religious reasons rather than for racial and political reasons.
The use of the Ring of Troth as a platform for any type of political
or racial propoganda will not be tolerated.

The Troth provides a quarterly magazine and a networking list. There
are also regional gatherings put on by individual Kindreds. Work is
currently underway on a book of rituals.

Dues are $24 and include a subscription to Idunna. If one does not
wish to join, Friends of the Troth may receive Idunna for $24 as well.

The Asatru Alliance of Independent Kindreds P.O. Box 961; Payson AZ
85547

The Alliance is the linear descendent of the Asatru Free Assembly.
They are a democratically run national confederation of independent
kindreds who meet once a year in an Allthing to conduct business. It
is essentially conservative and libertarian. .The Alliance is based
upon the ancient model of tribal democracy known as the Thing, and
member kindreds support a code of laws we feel necessary to preserve
and protect Asatru from those who would dilute, subvert, or in any way
harm our religion. Membership in the Alliance is encouraged for those
who actively promote and believe in the Aesir and Vanir and our
collective Heathen Heritage. Anyone interested in joining the Alliance
should contact the kindred of choice for acceptance. There is no
membership in the Alliance except through a kindred. Applicants must
subscribe to the membership requirements of the kindred of choice and
uphold the bylaws of the Asatru Alliance.. This group has recently
adopted a declaration stating that Asatru is an ethnic religion, so
membership now seems to be limited on the basis of race.

The Odinic Rite BM Edda; London, WCN 3XX

The Odinic Rite BM Runic: London WCN 3XX

These two organizations are each claiming to be the .true. Odinic
Rite. The BM Runic address is the older one, but the BM Edda address
seems to be producing more publications. I.d suggest writing to both
and figuring it out on your own. The Odinic Rite is an organization
for the revival of Odinism in England. If one sends a few postal reply
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coupons I believe each will send you information. Both publish
magazines.

Eagles Reaches P.O. Box 382; Deer Park TX 77536-0382

Eagles Reaches is now doing national organizing and correspondence
connections.

The Raven Kindred 11160 Veirs Mill Rd L15-175; Wheaton MD 20902

The Raven Kindred offers correspondence connections, regional
coordination, booklets and pamphlets.  They also operate the Wyrd
Network, a correspondence network for Wiccans to discuss the
compability with and conversion to Asatru.

Magazines:

Vor Tru . $12/year. The Journal of the Asatru Alliance (see above
address). Concentrates on community issues within the Alliance, news
of kindreds, letters, etc. Sometimes contains racist material.

Idunna . $24/year. The journal of the Ring of Troth. Idunna
concentrates on fairly heavy academic subjects, runelore, translations
etc within a religious framework.

Mountain Thunder . $18/year, 1630 30th St #266; Boulder CO 80301.
Glossy covered and well put together. Usually excellent articles on
relgious issues of Heathenry, scholarly stuff, reviews, and opinion.
Has devoted a lot of commentary to the Asatru community and where it.s
going.

Uncle Thorr.s Newsletter . $12/year, P.O. Box 080437; Staten Island NY
10308-0005. Simple newsletter with ranting and raving from Uncle Thorr
and company, news from NY, and articles on lifestyle, runes, and other
topics.

Ask & Embla . $12/year; P.O. Box 271; Carrollton OH 44615. Small
amateur production with commentary on Asatru and nothern lore.

Raven.s Cry . Write for rates & sample; 11160 Veirs Mill Rd L15-175;
Wheaton MD 20902. Small iregular kindred newsletter

Wyrd Network Newsletter . Write for rates & sample; 11160 Veirs Mill
Rd L15-175; Wheaton MD 20902. Newsletter/letter exchange for Wiccans
interested in Asatru.

The Runestone . $10/year; P.O. Box 445; Nevada City CA 95959.
Published by Stephen McNallen & Maddy Hutter, this is the
reincarnation of the AFA.s seminal journal on Asatru. Interesting
commentary, interested in heroic viking past.

On Wings of Eagles .$25/year; Eagles Reaches; P.O. Box 382; Deer Park,
TX 77536-0382

Odinism Today . .8.50 (overseas) BM Edda; London; WC1N 3XX;
England/United Kingdom. A nice little quarterly with articles on
mythology, reviews, etc.
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ORBriefing . $20 (overseas) BM Runic; London; WC1N 3XX; England/UK. A
small newsletter of happenings and opinion.

Kindreds:

American Church of Teutonic Life; 107 Court St, Suite 131; Watertown
NY 13601 Arizona Kindred; P.O. Box 961; Payson AZ 85547 (Asatru
Alliance) Asatru Fellowship; P.O. Box 271; Carrollton OH 44615 Asatru
Fellowship; 858 W Armitage Ste. 139; Chicago, IL 60614 Barnstokker
Hearth; P.O. Box 1972; Seattle WA 98111-1972 Bond of the Grae Wolf;
119 Waipapa Rd; Hataitai; Wellington 3, New Zealand Crow.s Nest
Kindred; P.O. Box 3392; Galveston, TX 77552 Eagle Kindred; P.O. Box
1942; McCall, ID 83638 Eagles Reaches; P.O. Box 382; Deer Park TX
77536 (Ring of Troth) Freya.s Folk; 537 Jones St #165; San Francisco,
CA 94102 Gering Hall; 720 Huntington St; Watertown, NY 13601 Hammer
Oak Kindred; 2626 35th Ave; Oakland, CA 94619 Hammerstead Kindred;
P.O. Box 22379; Lexington, KY 40522-2379 Helga Ve Kindred; P.O Box
531; Bouse, AZ 85325 Heritage and Tradition; CP 244, Succ. P.A.T.;
Montreal Quevec, H1B 5K3 Canada Hlidhskjalf Kindred; 1513 Thurlow St;
Orleans, Ontario K4A-1D8; Canada Hrafnaheimr; 7162 Melrose Ave; Los
Angeles, CA 90046 Irmunsul Hearth; P.O. Box 18812; Auston, TX 78760
(Ring of Troth) Midgard Kindred; P.O. Box 4071; Toledo, OH 43609
Mountain Moot; P.O. Box 328; Elizabeth CO 80107 Nerthus Heart; 27 Gap
Rd; Black Hawk CO 80422 Niumd Baqra Kindred; P.O. Box 4371; Sunland,
CA 91041 North Carolina Kindred; Rt 3 Box 113; Laqwndale, NC 28090
Northern California Kindred; P.O. Box 445; Nevada City CA 95959 N.
Ancestral Runic Fellowship; P.O. Box 199045; Indianapolis, IN 46219
Norvegr Kindred; 219 Lewis St; Wash Court House OH 43160 Ocean
Kindred; P.O. Box 09007; Staten Island, NY 10309 Raven Kindred North;
P.O. Box 1137; Sturbridge MA  01566 Raven Kindred South; 11160 Veirs
Mill Rd L15-175; Wheaton, MD 20902 Saehrimner Kindred; 1861 County Rd
1114; Cullman, AL 35055 Skelland Kindred; P.O. Box 7608; Clearwater FL
34618 Thorr.s Hammer Kindred; 9461 Bella Vista Rd; Apple Valley CA
92308 Torwald Kindred; 1630 30th St #266; Boulder CO 80301 Ullsbekk
Kindred; P.O. Box 1156; Denver, CO 80201 Vinland Kindred; P.O. Box
15431 PSS; Stamford CT 06901 (Asatru Alliance) Vlissinger Hearth; 3016
154th St; Flushing, NY 11354 Wotan Kindred; 8117 NE 32nd St;
Vancouver, WA 948662 Wulfing Kindred; P.O. Box 18237; Chicago IL 60618
(Asatru Alliance) Yggdrasil Kindred; 1709 West Midvale Village Dr;
Tucson AZ 85476

Recommended Books:

The Poetic Edda, Lee Hollander translation (basic mythology in an
excellently translated poetic version.)

The Prose Edda, Jean Young translation (basic mythology)

The Norse Myths, Kevin Crossley Holland (basic mythology in modern
language and retelling, excellent for readings or meditation)

A Book of Troth by Edred Thorsson (Not my favorite author and not a
book without many imperfections, but the only mass market book of the
basic rituals of Asatru)

Teutonic Religion by Kveldulfr Gundarsson (basic text on modern
Germanic Paganism. I also recommend his book on runes Teutonic Magic.)

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The Raven Kindred Ritual Book (basic text on Asatru ritual and
beliefs, $5 from the Raven Kindred South, checks made out to Lewis
Stead, available for free download from online services or the
Moonrise BBS at (301).5939609 or by e-mail from
lstead@access.digex.net

The AFA Rituals, three volumes available from World Tree Books ($18
from World Tree) The original ritual volumes from the Asatru Free
Assembly.

Introduction to Ritual and Invocation Tape ($7 from World Tree Books)
A basic cassette tape that goes through a ritual step by step, the
other side is a variety of invocations and prayers.

The last two are from World Tree Publications; P.O. Box 961; Payson AZ
85547 (checks payable to the O.F. of Arizona). World Tree is a service
of the Asatru Alliance and carries a number of tapes and booklets as
well as Thor.s Hammers and statuary.

Computer Network Resources:

There is a Runes & Asatru conference on the Pagan/Occult Distribution
System (PODSnet). This network has nodes around the world and BBSes
drop in and out of the network. The following are long term stable
boards: The Mountain Oracle, Colorado: 719-380-7886, Baphonet, New
York: 718-499-0513, Mysteria, California: 818-353-8891, Sacred Grove,
Washington State: 206-634-1980, Moonrise, Maryland/DC: 301-593-9609,
Pandora.s Box, Ottawa Canada: 613-829-1209, PODS, Sydney Australia:
61-2-833-1848, PODS Melbourne Australia: 61-3-796-2180

The Troth Line is an internet mailing list for Asatru and The Ring of
Troth. For subscription information send an E-Mail message to
mimir@u.washington.edu. The list itself is at
troth-l@seanews.akita.com. The internet is accessable through America
Online, CompuServe, Delphi, and tens of thousands of other locations.

Please send additions and corrections to Lewis Stead; 11160 Veirs Mill
Rd L15-175; Wheaton MD 20902 or through e-mail to
lstead@access.digex.net.

................................................................................
2871

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                       Bulb Planting Earth Chant
                              By: Eileen

 breath of the stone is strange to me
 i know it lives as i can't see
 force of the earth is strong and free
 sustenance and beauty be

 born of the stars and sprang from the ground
 Mother, Goddess all around
 Wheel must turn as the seasons show
 what lies dead shall surely grow

2872

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                  RITUAL FOR WOMEN RECLAIMING THE GOD

        The session begins with everyone telling how the figure of the
   God had been "spoiled" for them -- ie, by patriarchal and/or
sexually repressive religions, by the destructive aspects of male
energy (war, domination), etc.

        The altar is decorated with symbols of the God -- ours had
antlers, a crystal phallus, grain & grapes, a plastic goat from a
Celebrato Doppelbock beer bottle, an abstract figure of Baron Samedi (a
T shape made of dowels and dressed in a black frock coat with a top hat,
a red scarf, and a cane), a couple of statues of Chinese sages or bod-
hisattvas.

        I. Quarters: E - Myrddin, S - Weyland, W - Taliesin, N - Freyr
    (sorry this is so sketchy; I just improvised them on the spot.
Check out their respective mythologies for ideas on how to invoke them)

II. Guided Meditation

        GROUND AND CENTER.  SINK INTO THE EARTH.  ALL AROUND YOU, THE
BREATHING OF SISTERS BECOMES THE BREATHING OF THE WORLDS' WINDS.  THE
HEAT OF OTHER BODIES BECOMES THE FIRE OF ALL LIFE.  THE RUSH OF BLOOD
IN YOUR EARS BECOMES THE MURMURING OF THE SEA.  THE FLOOR BECOMES A
RICH, LOAMY FIELD, FRESH PLOUGHED.

        FEEL THE SOIL.  RUB IT BETWEEN YOUR FINGERS.  SEE IT AND SMELL
IT.  IT IS DARK, ALMOST BLACK.  IT SMELLS OF COMPOST,SOMEHOW SMOKY.  IT
IS SMOOTH, CRUMBLY, FREE OF ROCKS, FIRM TO SUPPORT ROOTS BUT LOOSE TO
LET THEM SPREAD.  THIS IS MOTHER.  LIE DOWN UPON HER BODY AND EMBRACE
HER; FEEL HER WARMTH, WARMTH FROM THE SUN, SEEPING INTO YOU, COMFORTING
YOU.

        RISE UP.  AT YOUR SIDE, HANGING FROM YOUR SHOULDER, IS A BAG.
WHEN YOU REACH INTO IT, YOUR HAND COMES OUT FULL OF SEEDS.  WALK BACK
AND FORTH IN THE FIELD, SCATTERING THE SEEDS.  FEEL THE SOIL GIVE UNDER
YOUR FEET.  FEEL THE SUN OVERHEAD; IT IS HOT, AND YOU ARE GETTING
TIRED.  KEEP ON, RHYTHMICALLY REACHING INTO THE BAG AND CASTING THE
SEEDS ABROAD.  YOUR SWEAT RUNS OFF YOU INTO THE FURROWS, SOAKING INTO
THE SOIL.  NOW THE WHOLE FIELD IS PLANTED.  NOW YOU CAN SIT AT THE
FIELD'S EDGE AND REST.

        YOU ARE TIRED.  YOU FEEL AS THOUGH YOU COULD REST FOR DAYS.  YOU
SIT EASY, BALANCED, ROOTED LIKE A STONE.  YOU ARE A STONE.  YOU ARE THE
GUARDIAN STONE OF THIS FIELD.  YOU WATCH, AS DAYS PASS.  SLOWLY,

SLOWLY, THE SUN ROLLS OVERHEAD, CLOUDS FILL THE SKY AND EMPTY OVER THE
FIELD WITH THUNDER AND LIGHTNING.  SLOWLY, SLOWLY, THE FIELD TURNS FROM
BROWN TO GREEN, AS THE FIRST SPROUTS FORCE THEIR WAY FROM THE SOIL.
DAYS PASS.  WEEKS PASS.  THE SPROUTS LOOK FIRST LIKE GRASS, THEN STALKS
APPEAR AND GROW EVER LONGER.  AT THE TOP OF EACH STALK, SWELLINGS
BECOME NEW SEEDS.  THE CLUSTERS OF SEEDS GROW, BLANKETED IN THEIR
CHAFF, THE HEADS OF GRAIN GROW BRUSHY, BEARDED.  THE GRAIN TURNS GOLD
FROM GREEN; THE HEADS BOW DOWN UNDER THE WEIGHT OF THEIR SEED.

        AND NOW YOU SEE PEOPLE COMING INTO THE FIELD, WOMEN WITH SICKLES
IN THEIR HANDS.  THEY ARE SINGING A DIRGE, A MOURNING SONG.  THEY COME
INTO THE FIELD AND CUT THE STALKS, KILLING THE PLANTS!  YOU ARE A
STONE, BUT YOU FEEL YOUR HEART BREAK WITH GRIEF FOR THIS KILLING.
SOON, ONLY STUBBLE IS LEFT; THE WOMEN HAVE TAKEN THE GRAIN AWAY.
BEFORE LONG, MORE WOMEN COME, AND SET FIRE TO THE STUBBLE.  YOU FEEL
THE HEAT OF IT WARMING YOUR STONE BODY.  YOU FEEL CRACKS OPEN INSIDE
YOU.  SOON, THE FIRE BURNS OUT, AND THE FIELD IS LEFT BLACK AS IT
BEGAN.  THE WOMEN RETURN WITH SEEDS, PLANTING AS BEFORE.  THE WEATHER
TURNS COLD, AND YOUR STONE-SELF CRACKS APART;  PIECES OF YOU FALL ONTO
THE FIELD.

        YOUR AWARENESS IS IN THE FIELD NOW, IN THE SEEDS.  SLEEPING IN
THE EARTH, UNDER THE SNOW.  WITH SPRING, YOU FEEL THE EARTH WARMING, AND
YOU KNOW WITHOUT KNOWING HOW THAT THE SUN IS ABOVE YOU.  YOU PUSH
UPWARD, TOWARD THE UNSEEN SUN.  YOU SEND DOWN A TAP ROOT TO HELP PUSH
YOU UP AND TO FEED YOU, AND IN THE OTHER DIRECTION YOU SEND A SHOOT
WITH TWO LEAF BUDS.  BEFORE LONG, YOU BURST OUT INTO THE SUNLIGHT.  ALL
AROUND YOU ARE OTHER PLANTS.  AS THE DAYS PASS, YOU GROW WITH THEM.
WHEN THE THUNDERSTORMS COME, YOU FEEL THAT THIS RAIN IS RICHER, AND YOU
FEEL BLESSED.  SEEDS DRINK RAIN AND EAT SUNLIGHT AND GROW HEAVY UPON
YOU.  YOU CANNOT HOLD THEM UP; THEY PULL YOU DOWN.  YOU ARE OPPRESSED,
AND AT A STANDSTILL.  YOU SENSE MOVEMENT IN THE FIELD, AND THEN THERE
IS A SHARP PAIN!  YOU ARE CUT OFF FROM YOUR ROOT!  YOUR POWER TO
TRANSFORM SUNLIGHT SLIPS AWAY FROM YOU LIKE BLOOD!  YOU ARE DYING!  YOU
ARE TAKEN AWAY FROM YOUR MOTHER FIELD AND THROWN ON A HARD FLOOR.  YOU
ARE BEATEN, BROKEN APART, SCATTERED.  YOU ARE DEAD.

        BUT SOME AWARENESS REMAINS WITH YOU.  YOU FEEL THE PIECES OF
YOURSELF GATHERED UP IN HUMAN HANDS, AND THEN SCATTERED AGAIN, THIS TIME
ON SOFTNESS.  IT IS MOTHER!  THEY HAVE RETURNED YOU TO MOTHER!  AND NOW
YOU ARE MORE THAN YOU WERE BEFORE; BEFORE YOU WERE A SINGLE PLANT -- NOW
YOU ARE A DOZEN PLANTS.  THE CYCLE IS REPEATED, ALL OF YOUR SELVES ARE
KILLED AND THROWN ABOUT, AND NOW YOU ARE HUNDREDS OF SELVES!  YOU DIE,
YOU ARE TORN APART, YOU ARE REGATHERED, AND REBORN.  YOUR HUNDREDS OF
SELVES SPEAK IN THIS VOICE: EVEN THIS AM I, AND I AM GOD.

        COME BACK TO YOUR ONE SELF NOW, YOUR ONE HUMAN SELF.  YOU ARE
SITTING BESIDE THE FIELD, WHERE YOU SAT DOWN, WITH THE EMPTY SEED BAG AT
YOUR SIDE.  YOU LEAVE IT THERE, YOU RISE UP, AND TURN AWAY FROM THE
FIELD, TO THE WOODS AT THE BACK OF THE FIELD.  YOU FEEL LEAF MOULD AND
TWIGS UNDERFOOT.  ALL AROUND YOU YOU SEE LIFE SPRINGING UP OUT OF DEATH.
WHERE TREES HAVE FALLEN, NEW PLANTS ARE GROWING UP THROUGH THE ROTTING
TRUNKS.  WHERE ANIMALS HAVE DIED, THEIR BODIES HAVE DECAYED TO PROVIDE
FOOD FOR THE PLANTS ALL AROUND.  ALL AROUND YOU, LIFE IS LIVING OFF OF
DEATH; THIS IS THE NATURE OF LIFE, ITS HORROR AND ITS WONDER.  YOU HEAR
A NOISE NEARBY AND TURN TO LOOK; THERE IS A MAGNIFICENT STAG JUST ON THE
OTHER SIDE OF A BUSH; YOU BLINK, AND IT IS GONE.  WAS IT ONLY BRANCHES?

2873

        EVERYWHERE AROUND YOU, GREEN THINGS ARE FULL OF THE FIRE OF
LIFE, AS ARE YOU.  YOU FEEL LIFE THRILLING THROUGH YOU, LIKE ELECTRIC-
ITY. SOMETHING ELSE IS EXCITING YOU -- WHAT IS IT?  YOU CANNOT QUITE
TELL.  IS IT A SCENT, A SOUND, A SENSE?  SOMETHING, THERE ON THE EDGE OF
YOUR HEARING, SOMETHING YOU CAN ALMOST TOUCH, A FAINT SCENT YOU
HALF-REMEMBER.  WHAT IS IT?  YOU ARE AROUSED AND DETERMINED TO TRACK
DOWN THE SOURCE.

        EVERYWHERE YOU TURN, YOU SEE GLIMPSES, HALF-SEEN, OF SOMETHING.
SOMETHING FLITTING THROUGH THE TREES.  IS IT A DEER?  A WILD BOAR?  A
FERAL GOAT?  A BEAR?  ON THE BUSHES YOU FIND TUFTS OF HAIR.  BEFORE YOU
YOU SEE TRACKS -- CLOVEN HOOVED, TOED, CLAWED.  WHAT ARE YOU FOLLOWING?
DO YOU DARE GO ON?  ALL AROUND YOU IS THE PULSING OF ELEMENTAL FORCES:
    THE FIRE OF LIFE, THE WIND OF BREATH, THE WATER OF BLOOD, THE EARTH,
    THE EARTH, THE EARTH, POWERFUL AND DARK AND UNKNOWABLE.

        ABOVE YOU, THE SKY DARKENS, THE WIND RISES.  YOU HEAR THUNDER
AND THE BAYING OF HOUNDS, CRYING FOR BLOOD AND DEATH.  YOU TREMBLE WITH
FEAR AND EXCITEMENT; WHITE HOUNDS WITH RED EARS BURST OUT OF THE BUSHES,
SURROUNDING YOU.  THEY GROWL -- BUT THEY ARE WAGGING THEIR TAILS.  ARE
YOU THEIR PREY, OR THEIR MASTER?  YOU FEEL ANTLERS ON YOUR OWN BROW; ARE
YOU THE STAG THEY HUNT, OR THE HUNTER WHO CARES FOR THEM?  NOW THERE ARE
PEOPLE WITH THE DOGS, AND YOU FEEL THE LOVE OF THE PEOPLE, THE RESPECT.
YOUR DEATH WILL FEED THEM, GIVE THEM THEIR NEEDS, AND THEY ARE GIVING
YOU THEIR LOVE.  YOU KNOW THEIR HUNGER, AND YOU FEEL GREAT COMPASSION
FOR THEM.  YOU LIE DOWN AND LEAVE YOUR BODY TO THEM; THEY SING WITH JOY
AS YOUR SELF FLIES UP OVERHEAD, OUTWARD, SPREADING, INTO THE TREES AND
PLANTS AND ANIMALS AND EVERYTHING.

        YOU ARE SUDDENLY OVERWHELMED BY THE FEELING THAT YOU ARE BEING
CAUGHT UP IN THE COSMOS; YOU ARE EVERYTHING AND NOTHING; YOU ARE NOT
YOURSELF; YOU HAVE NO SELF; YOU FEEL A SUDDEN, UNREASONING TERROR; YOU
ARE STILL; YOU ARE ALL.

        SLOWLY, SOMETHING BREAKS INTO YOUR FEAR.  YOU HEAR A SWEET, LOW,
BREATHY PIPING.  THE PIPING CALMS YOU, AND YOU KNOW NOW IN YOUR HEART
THAT YOU ARE ALWAYS A PART OF EVERYTHING AND EVERYTHING IS WITHIN YOU.
YOU ARE STILL; YOU ARE ALL; YOU ARE LIFE AND DEATH AND REBIRTH; WITHIN
YOUR OWN HUMAN BODY IS THE MICROCOSM OF ALL THAT IS.  THE GREEKS NAME
THIS ALL "PAN".

        YOU STAND BACK IN THE WOOD, HEARING THE MUSIC, SMELLING THE
SMELLS OF PLANTS AND ANIMALS, FEELING THAT PULSE OF POWER FILLING YOU,
INFORMING YOU, EMPOWERING YOU.   YOU ARE ECSTATIC!  YOU TAKE TO YOUR
TOES AND DANCE WITH JOY!  AROUND YOU, ANIMALS COME OUT OF THE FOREST TO
DANCE WITH YOU, REJOICING IN LIFE!

        YOU SEE THE LIGHT OF THE SUN FILTERING DOWN THROUGH LEAVES, AND
THE LIGHT SEEMS TO TAKE A SHAPE.  WHAT IS THAT SHAPE?  WHO DO YOU SEE?
THE GOD STANDS, SMILING, WELCOMING, BEFORE YOU.  WHO IS HE?  HE IS ALL
THINGS TO ALL PEOPLE; WHAT IS HE TO YOU?  HIS EYES ARE SAD AND WARY AS
A DEER'S.  HOW WILL YOU DEAL WITH HIM?  HE REACHES OUT TO YOU; YOU HAVE
BEEN AS HE, YOU HAVE DIED AND RISEN, YOU HAVE BEEN THE LIFE OF WILDNESS,
YOU KNOW THAT HE HAS BEEN WITHIN YOU AS YOU; WILL YOU WELCOME HIM BACK
AS HE, THE GOD?

        YOU DO TOUCH HIM, AND WELCOME HIM.  HE THROWS BACK HIS HEAD TO
LAUGH FOR JOY!  AND NOW YOU DANCE TOGETHER, AS ONE, FOR YOU ARE ONE.

SIT UP.  FEEL YOUR BODY!  TOUCH YOUR BODY AND FEEL YOUR FLESH, FEEL THE
HEAT OF LIFE UNDER YOUR FLESH.  BREATHE AND FEEL THE WIND WITHIN YOU.
MOVE, AND FEEL THE JOY OF THE DANCE!  RISE UP, AND DANCE THIS INVOCA-
TION!

        HE IS THE STORM THAT SCOURS THE LAND
        HE IS THE GUIDE OF HIDDEN WAYS
        HE IS THE HOLLY AND THE OAK
        HE IS THE HUNTER AND THE PREY
        HE IS THE LORD OF STAG AND BEAR
        HE IS THE SLAYER AND THE SLAIN
        HE IS THE BLADE OF SACRIFICE
        HE IS THE BLOOD THAT HEALS ALL PAIN
        HE IS THE WORD THAT MADE THE WORLDS
        HE IS THE SONG IN EVERY THROAT
        HE IS THE IVY AND THE GRAPE
        HE IS THE LORD OF RAM AND GOAT
        HE IS THE HEAT IN LIMB AND LOIN
        HE IS THE RAPTURE AND THE FRIGHT
        HE IS THE FIRST LORD OF THE DANCE
        HE IS THE FLAME UPON THE HEIGHT
        HE IS THE SOWER AND THE SEED
        HE IS THE STONE BESIDE THE TRACK
        HE IS THE BEARDED HEADS OF GRAIN
        HE IS THE LEAF AND BRANCH AND BARK
        HE IS THE LORD OF HORSE AND BOAR
        HE IS THE BLACKTHORN ON THE MOUND
        HE IS THE PULSE OF WOODLAND'S HEART
        HE IS THE HOME AND HOLY GROUND
        HE IS THE SALMON IN THE POOL
        HE IS THE WINNER OF THE MEAD
        HE IS THE HAZEL AND THE ASH
        HE IS THE SECRET IN THE REED
        HE IS THE SPEAKER OF THE RUNE
        HE IS THE CORACLE ON SEA
        HE IS THE SWALLOWED AND REBORN
        HE IS THE RIDER OF THE TREE

        When all have danced to satiation, bring the dancing to a close,
    then say:

        LOOK AROUND AND SEE THE ALL IN YOUR SISTERS!  REACH OUT AND
EMBRACE THE GOD YOU SEE THERE!

Feel the presence of the God

 What/how do you feel now?
2874

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                            T.O.P.Y is.....

No matter how often we stress that thee Temple seeks to create a sense
ov fierce individuality, that it is for each Individual to redefine and
redesign TOPY within themselves to meet their own needs, thee questions
still arise: What is TOPY? What is thee Psychick Cross? What is thee
significance ov 23?  It seems that there is still a need, or at least a
belief that such things should be cast in black and white, for a clear,
concise description ov exactly how TOPY should be viewed, ov how its
signs and symbols should be interpreted. Not that such questions can be
answered, certainly not in a way that would remain specific enough to
satisfy thee enquiring, yet broad enough to remain true to thee
multitude ov Individuals who make up thee Temple. As we have said
before, and no doubt will say again, TOPY exists to promote a system ov
functional, demystified magick, utilising both pagan and modern
techniques.

It is a process ov individual and collective experimentation and
research with no finite answers, dogmas or unchallengeable truths. It is
for each to discover his or her own understanding ov thee questions that
suggest themselves, and through that voyage ov discovery to find their
personal and true identity, thee True Will. To set down on paper
pre-packaged responses would be to deny thee opportunity for self-expre-
ssion, to defeat thee purpose for which we are all striving. Worse than
this, it would take away thee fun, thee simple joy ov finding things out
for ourselves.

Thee following texts are drawn from a variety ov sources, but all deal
with thee most common questions that are asked. Some are written by
Individuals with considerable experience ov TOPY methods, others by
those who are new to thee Temple. Some are taken from letters clarifying
ideas or criticising TOPY, others from more general places. We have
taken much from thee many responses we have had to thee Skills Access
form all Temple Individuals are asked to complete. Thee views expressed
are entirely those ov thee individual authors. They have been edited to
fit into thee structure ov this booklet, but in all cases we have taken
care not to distort what has been said, or to interpret what we as
individuals may find unclear. This is thee Temple talking to thee Temple
- a communion and communication ov Individuals to Individuals.

Before we go further, it should be remembered that people are attracted
to TOPY for many different reasons, that there is nothing consistent,
nothing to categorise. There are those who claim to know nothing, and
those who presume to know it all. This changes in time, as thee Temple
draws out strengths and eliminates weaknesses.

Everyone, without exception, who gets in touch with thee Temple is urged
to demonstrate their interest by setting out their own thoughts and
ideas, a first step in showing a commitment to what thee Temple stands
for. We are pleased that those who think they know little are at least
as able to respond as those with greater experience. There is no "right
response", and no shame in honesty. We thank all those who have
contributed to thee publication ov this booklet, and urge everyone who
reads it to follow their lead. As information flows in, so we will
ensure that it flows out. That is thee meaning ov Feedback, a continuity
ov expression flowing both in and out, creating a new understanding, a
new sound, a new dimension.

2875

T.O.P.Y. is action against dissatisfaction in a society that is passive
not peaceful (aiming for the throat)

From the Institute Of Positive Pagan Nihilism
to the passionate process that enfolds
(but does not control)
there is hope through energy.

Energies directed and multiplied,
energies conformed then deformed
energies facilitating psychick enemas.
To purge and purify,
to pain and putrefy.

To communicate is to cure.

-----------------------------------------

Thee Temple ov Psychick Youth is a collective body ov Individuals, all
working together towards a common goal. It is about thinking deeply
about oneself, questioning one's role in a so-called free society.

Man is essentially a robot: he has set programmes imposed on his life,
even before he is born. Whatever Man does he should do with passion. He
should rise above thee imposed trappings ov society. Involvement with
thee Temple is purely active and positive, thee bottom line being: "I
don't want to lead a pointless existence, following and accepting thee
indoctrination ov a worthless society.

With Man's progress, our self-destructive nature drives us all further
from our true selves. In thee Temple we are a group ov people trying to
halt this process by turning into ourselves and helping others to
accomplish thee same. From birth, a person is conditioned to conform to
thee accepted laws and morals ov thee society in which they find
themselves - each institution and aspect ov our culture is intertwined
with guilt and fears in order to push us on to thee acceptable path.
Society is thus so easily capable ov moulding one into a flat, one-dime-
nsional person (thee socially acceptable yet controlled person). TOPY
goes to thee root ov thee problem, challenging us to honestly reveal our
innermost needs, expectations and desires, ov bringing them to con-
sciousness in the hope ov breaking society's Chain ov Control.

Involvement with TOPY can stem from an interest in investigating thee
potentialities ov thee brain: knowledge that has been massively
suppressed by those in Power. It includes making known information on
both a political/conspiracy level, and on thee level ov an Individual's
control over their own life. We have been taught to view thee State as
a crutch to lean on, to fill our heads with pre-packaged ideologies that
avoid thee need for us to think for ourselves and which create a society
ov dead, bored, apathetic people. TOPY counters this by fighting
conditioning and by allowing thee individual's true selves to come
through - at thee same time there is action/research to demonstrate how
all pervasive thee "spectacular" society is. By working together we can
pool research, theories and actions: this way forward avoids needless
2876

duplication and, where necessary, provides allies and support for
action. Much ov thee control mechanism ov society is based on guilt
about/around sex, it being easier to control a sexually repressed
person who thus always has a weak spot for thee Servants ov Power to
press. For this reason, thee Temple strives to destroy thee conditioning
ov guilt that lies deep in thee mind and which chains it to a mundane
existence.  Through thee process ov freed (and free) love/sexuality thee
mind can be focused and channelled against all ov Power's conditioning
mechanisms.

Thee tools ov thee Temple are first and foremost those which lay us open
to thee reality ov life in permanent flux. Many techniques can be used:
trance inducing music, chanting, dancing - these can all help strip down
our outer mundane shell, exposing our inner core to thee free play ov
creative forces.  Thee method most favoured by thee Temple (because it
is surrounded by thee most imposed guilt, fear and limitation) is thee
unashamed exploration ov sexuality. Fundamental to thee workings ov thee
Temple is thee belief that great psychic force/energy is released at
thee point ov orgasm and that this, if channelled, can effectively "make
those things happen" which will bring you closer to your ideal self.

This technique, and many more, can be found within thee many and varied
spiritual/magickal traditions ov thee world. It is thee aim ov thee
Temple, through practical experimentation, to extract thee core ov truth
running through all, and thus demystified to present a working formula
for any Individual courageous and compassionate enough to strike against
dogma, habit, guilt, fear and all that weighs on thee spirit; to strike
against flat monotony under all its titles, and to step into a magickal
perception ov thee world.

TOPY is a lifeline ov magickal people aiming to change society for thee
better through thee magickal transformation ov Individuals, and by
helping people to understand thee power and potency ov their sexuality.
A common mistake people make is that they think that TOPY is just
another fanatical religious organisation. They hear thee name "Thee
Temple Ov Psyckick Youth" and automatically assume its philosophy will
be an unquestioning dogma for thee masses. (Proving ov course that thee
society-controlled mass mind simply projects its crippled reality on to
those who seek to challenge thee orthodoxy ov thee moment.) However,
thee difference between TOPY and other groups is that we create an
environment in which Individuals have no choice but to find their own
answers in order to improve themselves. Thee emphasis is very much on
individual exploration. TOPY gives people hints and pointers, and
whereas other organisations may make it easy for people seeking to find
"answers", TOPY stresses that it is up to thee Individual's personal
efforts for anything to be gained. And it is a two-way process: as thee
Individual learns things from involvement with thee Temple, so thee
Temple as a wider body learns from thee Individual.

There are elements ov truth in all schools ov thought, but not one
single school can be thee "most correct" (no monopoly on knowledge!).
What is needed is to take thee parts from all - those aspects that seem
thee most logical and honest - and to discard that which perhaps reeks
ov theatricals; understanding thee use ov rituals, as did thee so-called
"ignorant" Indians ov America before thee evil Christian soiled their
pure mind (pure in that they understood thee deeper reality that is thee
essence ov magick). Many races and cultures ov thee world have stumbled
across truths in their religions.  We should make use ov these and 2877
2877

develop our own minds in all possible ways.

Ov every organisation, TOPY comes closer than any to thee ideal ov
freedom.  All areas ov life, especially those most taken for granted as
being correct and right, are called into question. Questions open up
possibilities ov thought and action, all in thee pursuit ov a sublime
happiness. Not only does this intense questioning stimulate life, but it
helps us affirm or reaffirm ideas and behaviours. TOPY allows people
more confidence and comfort - hence more pleasure with themselves - in
their own environment. Comfort is not laziness. TOPY further guarantees
freedom (something that no other social arrangement can do, except that
which evolves between very close friends) by not only tolerating
differences in thoughts and actions, but by encouraging natural,
intrinsic differences; that is, TOPY recognises thee inate potential
godliness ov being; and its methods, its Psychick Cross, its 23, its Ov,
can all help foster thee beauty ov each Being.

Thee Temple is a creative organisation, a place to share and learn.
Creativity needs to be freed. Time waits for no-one. We live once, so we
take the opportunity: Participation.

Is thee Temple Ov Psychick Youth a cult?

Yes, a non-existent one in that it exists as a cult only for those who
are uninformed and uninvolved. Thee Temple gives those involved positive
ammunition in thee war to relcaim ourselves, our world, our time, our
love, thee truth. To disconnect thee cables ov control.

Thee Temple az a non-organisation recognises thee reality ov Individ-ua-
ls. Thee power ov Individuals focused by choice to some common points.
We, as multi-dimensional peoples live yes and no; colours, not black and
white/either-or. There are more than two choices! Religion, history,
psychology, magick: integrated for individual use. Sucksessors? To thee
Surrealists and thee Hippies? Radical interest in political and
spiritual.

Sexuality as focus. Ov Power. Subconscious guns. Thee orgazm as divine
messenger. No denial ov sense-based vision. We are free! Let us stand up
to see it through thee veil ov control.

Many people ov small mind and spirit try to deny thee Temple its right
ov existence. They are so completely disillusioned and hopeless that
they demand we all be as miserable as they are. They call us crazy,
power hungry, ego-maniacs, perverse, money-hungry, non-sensical freaks.

O.K. Crazy? To change thee world we live in, yes.  Power hungry? For
power over our own lives and destiny.  Ego-maniacs? Yes, if as usual
their definition ov an ego-maniac is someone who wants to achieve, grow,
change and progress. Yes - WE DO THINGS!  Perverse? Yes, and proud. Thee
rational ov thee world is no rationale.  Sense? Right? Normal?
Whose sense? Whose right? Whose normal? No sense makes sense. Our
sexuality is our own. If you don't like it, leave it.
Money hungry? Sure. Money is but a way to get things done. Not thee only
way, but a way.  Freaks? Oh yes! No, we do not fit in, we never fit in,
and we choose it that way, thank you. Fashion, morals, duty: they are
yours not ours. YOU keep them. A freak is someone with individual
motivation, separate from thee dictates ov past, present and future.

2878

Thee Temple is not for all. In this time/space or ever.

WE WERE. WE ARE. WE WILL BE. WE ARE AZ WE ARE. AZ WE ARE. WE ARE
AZ WE AZ ARE WE. WE AZ ARE. WE AZ WE. WE AZ WE ARE. WE ARE AZ WE
ARE. AN ETERNAL L-OV-E IN

TOPY is a collaboration ov Individuals. We fight all forms ov restric-
tion to realise thee potential ov thee human brain through a system ov
pagan Magick. It exists devoid ov dogma, be it political or religious.
Information is shared amongst those involved, not in order to be treated
as instruction but rather as a means to promote participation, dis-
cipline and contribution to an ideal as opposed to self-ambition. Thee
recognition that only truth counts.  Rituals (sigils) are employed as a
means ov discovering one's true psyche, desires (and their realisation),
integrating thee conscious and subconscious as a way to produce a
spiritually whole person as opposed to a fragmented shell.

TOPY attempts to wake people up to thee fact that they are controlled,
socially programmed to suit those with an interest in control, and that
guilt and fear are weapons employed to suppress natural advancement.
Preconceptions must be swept aside and a de-programming occur until
fearless and guiltless sexuality is mastered. Thee Temple embraces
suitable forms ov technology to support its aims for collective
advancement. Methods ov information access include PTV recordings,
booklists, video deprogramming transmissions. These are all designed to
surprise, even shock, but with a view to expansion, thee removal ov
limitation.

***********************

It is difficult to understand the infinite and the inexpressible
contained, albeit hidden controlled and repressed, in much ov the grey
parade that is called life, even within one's own mind; but to commun-
icate an idea that is beyond your own ego to another ego is almost
impossible. The closest things to transmitting such ideas are Zen
Parables, or Koans, such as what is the sound of one hand clapping, or
what is enlightened Buddha being answered by being hit over the head
with a brick. The Temple represents colour, but colour has to be seen,
not intellectually analysed.

I justify my involvement with the Temple by saying, just as the present
world needs the Temple (love being such a rare bird) I feel the need to
help and be part ov something that represents evolution and a better
future. I personally have lost "friends" because ov their inability to
perceive what the Temple means (people conditioned by shit... who see in
their little egos the wearing ov a PTV badge as evidence ov  a
brainwashed moonie-type cult.  How can I be in a cult when I know only
one individual even slightly connected with the Temple?; yet people
whose only knowledge ov the Temple - love, the future, colour, magick as
sublime poetry - is gleaned from those who wish to climb up the
intestines ov the machine ov Babylon by slagging the Temple off, presume
to know better). Magick defends itself, but at times the gentleness I
see in the Temple makes it a sitting duck for the projection ov
complexes ov the cynical, bitter and controlled. The Temple's crusade to
free the individual from control so s/he can grow focuses on sexuality
because it's the only thing everybody is involved with at some
point in their passage from birth to death, in whatever form. This is
what scares the repressed, the puritanical who seem intent on punishing
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a new generation for the brief but vital progress that took place in the
60s. There is no Temple sexuality: its sexuality is mine, yours, or that
ov any other individual involved. There is fuck all wrong with sex
despite the macho-men and unbelievable creations ov the media and the
flags ov restriction put up by both the political left and the right
(all nasty oppressive illusions, not only are all cliches true, but all
paradox).

The methods ov the Temple are vital because ov the appreciation ov the
functional uses ov technology, the Magick ov the 1980s is filed on
computer, photographed and taped, rather like the tools ov control. As
Peter the Great ov Russia said: "our enemies will teach us how to beat
them." The Cross is a symbol. Like all symbols it helps communicate an
idea quickly and focuses the will. It is potent and harmless and very
powerful. The nuber 23 is a bit ov a situationist prank as nothing
freaks out the flat people as this mystic number.

The Temple = psychedelic + discipline

Individuals controlling their own minds themselves, by opening up.

***********************

TOPY WITHOUT TEARS

Most people, when they come into contact with TOPY, will do so via
Psychic TV. Whilst being a useful expression of and filter for TOPY,
this has been the cause of misunderstanding of what TOPY is about, why
it has to be here.

Firstly, it's important to say that TOPY is emphatically not a fan club
for PTV

- not a spin-off. While PTV are there for everyone to see, access
without thought, as it were, TOPY is something else - it "gives" to the
amount you "push". It lies behind, but is not contained by, PTV.

This much should be obvious. It is easier to say what TOPY isn't than to
say what it is.

Basically, TOPY as a "system" is an expression of the ideas and methods
of all the individuals involved. But TOPY "in itself" is harder to
define - it is the idealised Hidden Instrument of Evolution - the
"organum occultus". The hidden instrument is magickal- a synergetic
interaction of certain powers of the brain. It has no "direction". Its
centre is everywhere. Thus it cannot be "possessed". The hidden instru-
ment is the means by which inner potential "happens".

TOPY is about setting change into motion NOW. It's about questioning
authority NOW. It's about releasing the social function of subjectivity
from the doghouse. Letting the dog roam free.

All this is now. TOPY has arrived as an urgent force to overcome the
endless deferral of all this - the realisation of our dreams.

Our resource - our sincerity.

It is a synchronistic vector - the "dis-ease" being the dream of social
2880

and individual transformatin - of which we continually remind ourselves,
and struggle to realise, in our rituals, our work.

TOPY is an expanding system of caring and action - communication without
limit - MUTUALITY. We are aware that language alone does not suffice.
Too many systems expand in direct proportion to their insistence on the
dogma of their WORD. TOPY's method is to cut up the word, cut up
behaviour - to find meaning beyond the parameters of Control. To
re-connect at the source - our "spirit".

Therefore, it is not a religion, not a cult. We have no use for gods,
devils, "instruction". We have nothing to fall back on but that which is
in us.  Everything we see is ourselves. TOPY is, in the best sense of
the word, a movement. The movement, the process, being continual and at
various levels simultaneously - spotting the lies, the disjunction
between socialised "givens" and our dreams, our real potential -
deciding to commit oneself to re-connecting with one's potential - and
doing. We have many "people" within each one of us - we want them all.

This is expressed in our ritual and all our manifestations. Our network
- our mutual experience and searching of TOPY.

The maturity of man/woman - that means to have reacquired the
seriousness that one had as a child at play. (Nietzsche)

Vide infra (SSOTBME)

As explained at some length in the Grey Book, the Temple's initial and
root method is the recognition and utilisation of our true sexuality -
the invocation of primal sexual energies latent in the subconscious. The
concept of "sexual energy" is, for the Temple, interchangeable with
"psychic energy".  Sex is the medium for magick - the frequency of
truth. The sigil is its practice, the keystone.

...the significance of sexuality must be extended to embrace Reality, or
that which endures after all else fades... (Kenneth Grant)

In a very real way our sexuality is interactive with our behaviour as a
whole. With the Temple Method we cut up traditional sexual behaviour in
order to release the New Sexuality - new because it is everchanging,
ever regenerating. Thus liberating our real sexuality (everybody - every
man and woman is  a man and woman), we liberate our behaviour away from
Control.  We seek to deprogramme ourselves from harmful internalised
alienating stereotypes. "Control begins with sexuality" (TOPY). We seek
to reacquire the seriousness and curiosity that we had as children, to
observe and act without guilt/fear. If there is one simple description
of TOPY, it is that every involved Individual recognises the need to
overcome GUILT and FEAR of DARING TO BE. We "see below" in order to
"rise up".

New sexuality - ever youthful.

***********************

Jung saw symbols as "libido analogues", capable of transforming energy.
A representation channels libido (psychic/sexual energy) into new form
-invokes ever renewed potential. Symbols in themselves represent NO
SEPARATION. That is, the Psychic cross is a total synthesis of all we
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think of and mean by the Temple. For express purposes, and certain
time-zones, some of its components can be isolated, but ultimately there
is no separation.  It exists of itself: the characteristic of all living
symbols.

Because the Psychick Cross has many "personalities", a multiplicity of
explanations, it is an ideal symbol for TOPY. Various significances have
been pointed our: the single vertical line as the Individual, bottom
horizontal as Past, middle horizontal as Present, top as Future. The
Cross of Jesus and the inverted Cross of Satan combined. A television
aerial. The alchemical symbol "very poisonous".

"We didn't choose it so much as the symbol chose us." A symbol of
disenchantment, uncertainty and challenge/change.

The point of all this is that, like a true Individual, it cannot be
pinned down.

Neither - Neither.

The Psychick Cross also incorporates the 23 mythology. The number 23 is
total neither-neither territory (Austin Osman Spare's mindfuck technique
- comparing opposites separate, together, then absent).

(But of course it isn't. It is just a number like any other, 22 before
it, 24 after, surely?) Except that 23, for us, seems to behave very
strangely. It has become a snake in the grass of reason. Thus the
exception; for the Temple always the exception. The Individual. Every
man and woman is a 23.

"A presence, neither good luck or bad luck, it seemed to have some sort
of control over its appearance." Like the Psychick Cross, 23 has been
isolated to symbolise certain concepts, random chance, Crowley's GET
OUT, Burroughs' total cut-up, Robert Anton Wilson's total paranoia
symbol. Its "common" (!)  significance is its provocativeness, its
individuality, however one wishes to depict it. So, OK, you have your
cynicism, you may remain unconvinced, may not recognise TOPY, you see
everywhere human weakness and self-interest - but the next step is to
realise that cynicism is not a total answer, that the facade/shell of
ego/"cool"/style can, and must be, discarded before we grow once more
and enter a new "time zone" of evolution. Drop your shield, be vul-
nerable, thee wound is the reminder, you cannot remain untouched, so
touch yourself.

Enter the Combat Zone. The Temple has declared war. It does not do so
lightly.

T.O.P.Y. is an energy, fuelled with fiery Individuals who want change.
Change. People are too hung up with sex, with getting things done, so
they mess up. No-one cares anymore. To become rewarded is to give. And
to give is contagious, to create synergism.

The Self is who I am after, yet I cannot find her until I give her away,
and watch her without from within; then I can go. Egos are selfish and
jealous - to reverse the Ego is to open the mind; to be curious; to
recognise, to understand, to commit. Without altering the Ego one cannot
undergo the process. E to 3.

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I am curious. Curious and willing to learn. Tell me what I could do for
the group that would help me. Not really help, but INlighten. For we are
all out for INlightenment, for each one of us, ourselves, and for the
whole. First know to be yourself, then to help the group, then to know
you ARE your self.

For me I cannot "When in doubt - BE EXTREME"
Right now it's "When in doubt - Do Nothing"
I am curious Right Now.

CROSS!

Life is mediated by symbols. Symbols that steal. Numerical symbols that
steal our intelligence. Word symbols that steal our voice. Pornographic
symbols that steal our sexuality. Magical symbols that steal our will.
A death on your symbols. Let each kill themselves.

The Psychick Cross is a symbol that represents the idea of "without
Symbols". It is the first entry in a dictionary of the future Meta-symb-
olical language, a language of no-thought.

T.O.P.Y. is directed anger (which in itself is only Love). A foundation
set up to compile this "dictionary" which all WEs will need in order to
survive. A clearing house of symbols.

When ever you dis-cover stamp on a Psychick Cross. This release it for
our use.

---------------------------------------------

The Temple Ov Psychick Youth is an organisation that has been created to
further the ideas and feelings of those who feel that they have
something to contribute to the running of society. The Temple involves
a large scope of feelings and images that are connected to each other by
the potency of their own desires.

Firstly, the Temple as an organisation is created for those who feel and
believe that they can increase their own potential in body and mind by
pushing themselves to the limit of their durability, and do so in such
a way that they can find the limitations of their own body as well as
finding how far they can really go in producing a perfect understanding
of themselves.  Unlike other creations, the Temple does not try to
coerce of push an Individual into doing what "it" wants them to do - the
contrary is true, the Temple encourages the individual to think and act
for themselves, perhaps offering gentle instruction as an aid to
success. The Temple remains as a haven for help where friends are
guaranteed. A spiritual as well as physical father. By involving oneself
with the Temple you find that the trappings of an autocratic society are
handcuffs to the spirit, holding you in place, disabling a mind,
disallowing it to think and act for itself - laying down rigid rules
that must be adhered to. The Temple, conversely, encourages us that
we need no regimented rules to survive, all we need is to expend a
minimal amount of consideration for our fellow people, to accept
differences in colour, ideas, sexuality, etc. Falling (sic), the rules
of our wonderful and enlightened society has led to nothing but war, man
killing man; religion playing a large part in the reasons for war.
Religion is another point that the Temple puts across. It shows us the
trivialities in religion be it Christian or Hindu. The idea of believing
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in a spiritual god - how abhorrent. It insults the intelligence to have
god and jesus rammed down our throats - Crass put my feelings very well
when they said Jesus died for his own sins, no mine. Religion is an
easy way for a frightened people to hide behind the eventuality of their
own death - it's okay, we will be going to a better life - what a joke.
The only temple/god we should worship is our own bodies - any sacrament
to be given should be exercise of the mind and body. Prayer should be an
introspective look into your own feelings.

The Psychick Cross is a symbol that is easily recognisable - and
therefore a medium through which publicity can be shown. Unlike the
"cross" the psychick cross is a very strong image of ideals, and shows
a firm belief in what we feel the Temple stands for; I know that when
people see the cross on my clothes - be it badges, t-shirts - and they
ask what it stands for, they will always associate it with the Temple as
well as Psychic TV. The strength of its images remains in the
subconscious, therefore leading to easy recognition.

The Temple roots its beliefs in magic where sexuality and mental
strength have always played an important role. This world is inhibited
by its narrow-mindedness of sexuality. The Temple shows us that we
should not be embarrassed by it, nor inhibited by it. This does not
necessarily mean infidelity, or polygamous behaviour. Free Love can be
practised between two individuals involved in a close relationship
because the restraints of society are prevalent in marriage etc. It
encourages us to be free - the most important aim for all humans - to be
rid of a repressive society and to develop together with no feelings of
materialism.

Although society is against us, too many people are unable to stand up
for themselves, they allow themselves to be carried along without
stating how they wish things should be done. If we work hard enough
though, perhaps one day we will have a world where at least the ideas of
the Temple are practised, even if they are disconnected from the actual
force and developer of those ideas.

---------------------------------------------

The Temple is a group of people who together, and individually, work to
combat any form of personal restriction. Quite simply we want to make
our dreams, and those of everyone else, come true.

We work on three levels, or ratios. On the first level we examine our
real selves, discovering our dreams, our potential, our REAL selves. We
then try to live our lives, realising our dreams and making the most of
what we have to offer (skills, abilities, etc...), thus following (to
use a rather archaic term) our destiny. Once an initiate begins to work
on this ratio, he/she has a chance to take joint control of the helm.
The Temple is constantly evolving: each initiate has the chance to help
dictate the direction of that evolution. In the 3rd ratio we work to try
and improve the world in which we live. At this level we try to act as
an evolutionary goad, pushing mankind back on course.

We realise that the only way of achieving anything is to help one
another. So whenever we can we donate time, money, ideas and skills to
T.O.P.Y. We receive no reward for this: no medals, no "I raised $100"
selling t-shirts. The reward is the knowledge that we have helped
someone else to realise their dreams.
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We are an international group, with bases in the UK, Holland, Germany,
Sweden, Canada and America.

As is obvious ("Temple" & "Psychick") we are metaphysically minded. Many
of our methods could be considered magickal. Magick is merely a
technique for helping us negate the effects of restriction and control;
and live (again that rather naff word) destiny. We are constantly
developing and refining our own magick. We do not believe in any great
powerhouse in the sky, any gods, angels, demons, etc. We have realised
that the human brain is capable of much more than it is used for. Our
magick operates within the human nervous system - and works!

Our magickal techniques are a little too "technical" to go in to.
Suffice it to say that one of our main sources of energy is sexuality
and orgasms. Sex plays a very important role in our philosophy as the
energy obtained from it is tremendous. As was said earlier, we try to
"touch our real selves". Our first stepping stone to this is the removal
of restriction placed on our sexuality by society. Once a month, or
more, an initiate performs a simple magickal exercise which is designed
to bring him/her closer to his or her real sexuality - as experienced in
sexual fantasies. There should be no holds on sex, one should be able to
enjoy sex in whatever way one, and one's partner(s), want to.

Our symbol, logo, emblem or whatever - the Psychick Cross - contains a
great deal of symbolism. The most obvious facets are: 1, it is the
reverse of the Papal Cross, thus making it an anti-papal cross; 2, it is
an "E" for Ego, backed with a reversed "E", thus representing the
negation of the Ego's role over the human mind.

In many systems of magick numbers are said to have meanings. 23 has
many meanings all of which are applicable to the Temple: Initiation;
Union of Fire and Water (symbols of male and female) - sex; Integration
of all levels of consciousness.

I first heard of T.O.P.Y. through the drunken ramblings of someone I now
find it impossible to describe. At the time "Godstar" boomed from his
room almost constantly. After this, a friend lent me "Dreams Less
Sweet". I bought a few records, sent off for some literature.

Previously, I had dabbled with THELEMA, which seemed to ask the right
questions, but gave the wrong answers. T.O.P.Y. seemed to ask equally
pertinent questions (and sometimes more so), and answered them with
nothing but Hagbard Celine's "Think for yourself Schmuck". As time went
on I became increasingly interested in, and in agreement with, the
Temple's ideas.

At last a decent magickal system. No more silly Kabbalistic rituals.
Simple, straightforward, and functional. A chance to help, however
little, however much. Perhaps even to meet people who've got better
things on their mind than taking the piss.

---------------------------------------------

The Temple is an international group of people who want to improve the
quality of not only their own lives, but of everybody. We have realised
that the life of the average person lacks direction and meaning. Human
beings are persuaded, by various methods, to do what they are told,
however subtly, rather than what they really want. Some realise this and
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"drop out", hiding the world behind a beer can or a line of coke; others
try to change the world.  We are in the latter group. We try to do
nothing unless we really want to.  We try to differentiate between
"pretend" desires programmed into us by society, and our true wishes. We
then try to live these true desires. That is what real freedom is. Our
method is, I believe, the most powerful. We use magick; not card tricks
or turning princes into frogs; but real magick (that's what the "k" on
the end signifies), which is a method of programming your own mind to do
what you want it to do. We use sex as a tool for elevating the mind in
much of our magick. Sex is one of our basic needs. It is also the most
powerful force we have access to.

---------------------------------------------

What attracted you to T.O.P.Y.?

The systematic use ov will power to make dreams become real. The
undogmatic appreciation ov the inherent potentials ov thee Individual
who wants to see and is not afraid to invest energy in finding their
true self, their true desires, and to act accordingly. Furthermore, the
new approach to Magick: a demystified system ov practical techniques to
extend the perception and skill ov acting consciously according to one's
own nature without guilt.

In what ways has T.O.P.Y. failed to live up to your expectations so far?

I see T.O.P.Y. as an active forum/expression/output ov thee assembled
energy ov its members. I consider myself taking part in thee process and
don't feel that thee organ has failed to live up to my expectations as
they are identical with thee expectations I have for myself in life. I
apply T.O.P.Y. in my life according to my own interpretation and accept
no dogmaa, and as long as I feel that my intentions coincide with
T.O.P.Y. and that its structure is based on mutual appreciation/trust/-
respect/challenge/communication then I invest energy in this forum. I am
curious/open-minded by nature. In thee course ov time and involvement
much is explained. I have no fear.

Explain T.O.P.Y.

Through education, school, inherited dogmatic value systems, TV, radio,
written/spoken propaganda people are continously deprived ov their self
respect as unique manifold human Individuals. We are systematically
discouraged by thee keepers ov addicts to Control from exploring our
real physical and mental needs and potentials. We are exposed to
constant programming, its main aim being streamlining ov thought into
unquestioned acceptance ov illusory satisfaction, leaving an unlocated
feeling ov frustration behind. Fear is the Key to Control/Manipulation.
Thee fear ov change/thee unknown/thee unsecure/thee unfamiliar - all
these block thee Individual longing for development/experience and make
him/her accept thee vast offer ov surrogates and substitutes in today's
world system. Those who are not contented with this pseudo-reality seek
other ways for deeper knowledge/realisation ov dreams, and create their
own forum/access point for mutual encouragement/support/challenge ov
individuality and will.

We are history, thee sum ov our ancestors. If we ignore our own history
and its impact on our lives, we are inclined to repeat thee pitfalls and
disasters ov previous generations. We dig our own graves as culture.
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Christianity has monopolised thee European thought system and thee use
ov ancient methods/rituals as a means ov recollecting force, and has
deformed its intentions to thee point where they lose every form ov
potence and sense while being refunctioned to "evil/dangerous mys-
ticism/occultism".

Ritual as Access Point to thee inner regions ov thee mind and focus ov
will into conscious action. . .thee threat to status quo in thee present
socio-political and cultural world-system. A society deprived ov its
history/past is a society deprived ov its future and identity.

Sex is thee primal key to thee mental system ov a person. It is thee
nucleus ov their own past, present, and future. In thee moment ov orgasm
thee brain is for a short period ov time thrown out ov/disconnected from
its subconsciously socialised/adapted thought-system. In this moment ov
disconnection thee brain is highly susceptible to new information.
Orgasm is thee Access Point ov de- and re-programming ov thee mind.
Storage ov subconscious information - thee seed to conscious action.
Attack on subconsciousness determines thee overflow to consciousness
latently transformed into concrete action.

Education/indoctrination has trimmed our minds in thee course ov a life-
time to fit thee demands/needs ov thee control units in society. We see
continuous re-education as a necessity in order to develop. Ritual
strengthens our determination to find and do our true selves and to
cross new borders ov knowledge and understanding, to avoid thee
obstacles to thee realisation ov our dreams. Through self-decided
"indoctrination/dedoctrination" ov thee subconscious mind we avoid daily
pitfalls in mental laziness and cowardice/compromise. Free sexuality
without guilt liberates our mind from inherent blocking mechanisms
between consciousness. Free flow ov information between thee brain
hemispheres brightens our eyes, makes us clear, strong and real.

23: Number ov "Coincidence" - thee genes in thee human being consist ov
23 chromosomes, blood needs 23 seconds to cross thee human body. A sign
ov life and death, its correlation and its unknown dimensions. Death/-
mortality - thee ultimate reference point for each human being. To live
fully without regrets or not. We are mortal. Here and Now.

Christians have their Cross - fetish ov guilt and shame. Christ on thee
Cross - symbol ov martyrdom/sacrifice for thee sinfulness ov thee human
race.  Unworthy, godless slaves.

We repudiate - have our own fetish/symbol for thee immense possibilities
and dimensions ov thee human mind and vessel in life. Thee Psychick
Cross - an alchemical symbol for (magickally) dangerous material/know-
ledge. Thee Temple Ov Psychick Youth is "danger" to dogmatic/streamlined
thought, that is to thee stability/status quo in present society/cul-
ture: thee seed to a new science/way ov living.

Magick: a system ov Will Made Flesh. We focus our will in collective
ritual across thee world on thee 23rd ov each month, and programme/-
tune-in our mutual wavelengths/sexual desires in thee moment ov orgasm.
Our will-power programmed in thee genes and assembled in thee liquids ov
semen/lubricant/blood/spit, and hair.

Thee features ov thee embryo is decided/determined through thee thoughts
ov sexual partners during coitus. Thought made Flesh. Will made Real.
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T.O.P.Y. Made Real.

---------------------------------------------

In answer to a cynical journalist:

Most people can't stomach the "missionary zeal", so to speak, so any
mention of a "Great Crusade to save The World" is right out of the
window. The Temple is there for those who want it - it isn't another
banal ideology, but a network of Individual interests where information
is relayed to one another on the basis of practical experience. You've
heard of synergy: the working together of two or more elements to create
an effect greater that the sum of the individual elements' output. Well
that's us! We support one another by our own efforts - like a latter-day
tribe.

What impels a person to work within the Temple? A dissatisfaction with
current societal values, perhaps. An awareness of possibilities within
ourselves that most recognised institutions of society, religious or
otherwise, either flatly deny or appear reluctant to expand upon. (As
social beings we have an inner need to express ourselves amongst friends
- interpreting "friends" as those people who can relate to you!) All
such answers seem a bit "rhetorical" to me, so we might gain a better
understanding of the "attraction" of T.O.P.Y. by taking a brief look at
the ideas and methods it collectively presents.

We take a very broad view - limitlessly so - of the means at our
disposal towards self-development. Jung called it individuation.
Aleister Crowley called it the realisation of the True Will. You may
call it simply "Maturity".  From the lore of Magic (a much scoffed at
notion, superficially, in our high-tech rationalistic era; but isn't our
science the highest magic to a so-called primitive? And what arrogance
you have to deny the function of something you know nothing about,
despite its overwhelming history of practice?!), to music, to martial
art; if the perceptive individual thinks there is something worth
picking up on, we will attempt to pluck it out of the mire and use it!
That is why T.O.P.Y. is often seen in the "public eye" to "wallow
morbidly" in social taboos; or however else they choose to put it.
Life's too short and wonderful to run away from and/or wrap up in
unnecessary prohibitions/superstitions. So, cut out the crap! The Temple
brings together people who aren't afraid to try a little. The luxuries
of Western "civilisation" (loud laughter) also bring greater excuses for
us to get very lazy.

(The notion of forced commitment, street-corner proselytizing, I find
repulsive. We emphasise, more than anything else, the power and
cretiveness of the individual will; how that feeling can be shared
through communication and care. To force others to "join in" would
defeat the purpose of the network. How can I force you to be yourself?
[eg. forcing another to emulate my thoughts & feelings is no freedom for
the other person.] What the fucks the point? We can only provide
inspiration - no greedy Gurus infest this House.)

Why do I think T.O.P.Y. is important? Could answer that in several ways
I suppose. The workings of the Temple are not always to my liking, but
then, as a network with some degree of structuring/organisation, what
else do you expect? Humanity has yet to invent a machine that is 100%
efficient. And involvement with T.O.P.Y. does NOT mean you go along with
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every suggestion that's put forward. In terms of energy, feedback and so
on, you reap what you sow; just as with any human relationship (I use
that analogy quite intentionally). Anyway, I feel it is important
because - in an age of much insincerity - T.O.P.Y. is rooted in what I
ultimately recognise as COMMON SENSE. We seek to embrace the earthly
human condition, warts and all. We look at ourselves and recognise the
need to strive for personal goals; expand our often blinkered definition
of "self" by trying to utilise the new and the strange; experiment,
instead of wallowing in the "fear of the unknown"; reject dogma, reject
guilt, reject anything that leads to unnecessary anxiety - not by
pushing things to the side, but by confrontation. (The quickest route
between two points is a straight line.) Such ideas, although expressed
a little dogmatically here for the sake of brevity, outline a healthy,
strong approach to living. And it feels very refreshing to be amongst
friends who won't try to fob you off with more alienating politics or
mystical pap.

No, my involvement with T.O.P.Y. has not equipped me with easy panaceas
for the problem of Government, etc. We live in a complex environment -
I am the first to admit it. T.O.P.Y. has no manifesto up its collective
sleeve.  Rather, we consider the situation from the perspective of "To
change the World you must first change yourself." It is no use disban-
ding the police-force tomorrow if they are all going to continue acting
in the same way to the people they picked on before!

(To amuse myself, I might describe involvement in the Temple as a course
in psychic self-defense for the outsider! But then you'd probably take
that the wrong way. The Temple is NOT a cheap sort of psychotherapy; no
psychic prescriptions from Doc P-Orridge, or anybody ridiculous like
that. Nobody involved in the network wishes to suffer fools gladly, and
the only people "assessed" are ourselves - BY OURSELVES. A little
eccentricity leads to a progression of ideas - stupidity does not! And
you must ultimately deal with your own problems, if you wish to reclaim
personal responsibility at all - a belief that is central to T.O.P.Y.
philosophy.)

Why the big profile on Sex in T.O.P.Y.? The fact that you feel our "high
profile" needs to be mentioned may provide part of the answer! As I have
already tried to indicate, the Temple strives to eliminate our (often
culturally inherited) feelings of guilt. We consider sexual energy to be
of great importance - its free expression is our very birthright, in
whatever way our nature inclines. The neuroses and psychosomatic
ailments resulting from high levels of sexual repression have been
catalogued well enough by now, without me having to re-iterate the
point. And guilt about one's personal sexual activities can be used as
a potent weapon in the hands of your adversaries - just look at the
gutter press. Sexuality is just that - whether it be expressed in
"fetishism", "homosexual" activity (a horrible, clinical expression if
ever I heard one), and so on. It's nobody's business but your own.

Having said that, it is obvious that many people - particularly the
younger - pursue an active sex life without recourse to massive guilt!
So why all the hypocrisy about its public expression? Why the hassle?
Evidently, the mass media does not reflect an accurate - honest -
picture of our feelings. The Sunday Sport continues to make sex and
sexuality an absurdity - something to sneer at. We wonder why.

T.O.P.Y. wishes to take sexuality a step further by investigating the
2889

powers we consider to be generated by sexual activity, so that they can
be used for the benifit of the individual. Every Individual. Orgasm has
a powerful effect on one's perception, body chemistry, bio-electric
field, etc., if only for a few moments. And we feel that the state of
being created can be put to use, in combination with intense desire.
Again, we are entering the arena of "magick" and ritual (all sex is
ritual); we are considering the so-called dark side of nature, and to a
TV generation brought up on Dennis Wheatley films, such ideas seem very
taboo. We wish to break down those superstitions - we have little room
for fear in such speculative areas - but we have no vested interest in
people agreeing with our aims and methods. (We are not out to harm
anybody, so please remain sensible and leave us be if you are scep-
tical/unimpressed.)

Of course you can't discuss sex without mentioning AIDS nowadays. To
counter popular misconceptions let it be stressed that the Temple does
NOT encourage orgiastic or promiscuous behaviour - forced promiscuity to
prove one's "liberation" is just a stupid and damaging as exaggerated
pruder; if it goes against your natural inclinations. I suggest you use
your common-sense and exercise responsibility. But, to give an example:
should someone attracted to their own sex no longer feel attracted
because circumstances dictate a certain degree of caution with the
choice of partners? We think not.  Circumstances and the means of your
natural indulgence may vary quite a bit, but the right to "be and feel"
whatever you are does not. This must be kept in mind, as the puritans
cry out for "conformity" yet again. . .

---------------------------------------------

Thee Temple Ov Psychick Youth, we are united, united in the differences
that constitute our individuality. At one stage or another all ov us had
reached the same crossroad. The roads were clearly marked - conformity,
control, suburbia, soap and no hope. The general flat planes that lead
to a hollow, wasted death. Instead, we deliberately leave the roads to
travel cross-country - to aim for the high mountains on the horizon.
There are no clearly visible signposts, no neatly maintained roads and
no resting points. The undergrowth can be extremely dense, the in-
habitants hostile and the speed of travel tiresomely slow. But etched on
the horizon, amongst the loftiest of mountains is a Psychick Cross. We
move onwards and upwards. This is the way of T.O.P.Y.

To travel with T.O.P.Y. is to map out your own route, to cross virgin
territory, often alone. You discover you pace, your own dreams of the
goal. Discovering your own philosophy of life, but instead of preaching
it you live it, and live it to the full. We may travel alone, but we
obtain strength that elsewhere in the wilderness others are planning and
travelling their own routes to the same goal. We may rendezvous, by
chance or by desire. We can then share, relate our travels and exchange
maps for we know that to fulfill our life we must help fulfill others:
open their eyes, let them help us open ours. Share our results and
tactics and help to change the maps of old. To lay new paths and roads
and satisfy the discontentments of society and its expectations and
limitations of an individual.

It is every person's basic right and task to be as they will, as they
truly will.  The study is long and hard to find this will. Total
self-honesty is needed. The ability to touch oneself, no less. T.O.P.Y.
will encourage, suggest ways of touching at all levels and of all
2890

aspects, by using rituals and intuitive magickal methods specifically
aimed at getting closer to oneself. To integrate all the different
levels and aspects to develop a total, free individual.

T.O.P.Y. realises that every man and woman has their own potential to
achieve and live by. This can vary greatly within individuals but this
is the key because each individual's achievements are relative to only
that one person's potential. There is no competitive hierarchy as that
would serve only to stifle development. Each individual must ultimately
justify their every motive, action and belief to themselves. If they
achieve this then they are allowing T.O.P.Y. to achieve itself. It
cannot work in reverse. It can be hard. To start to truly look at
yourself can hurt. Strength, honesty and commitment are needed to move
towards T.O.P.Y. Sexuality is a key as within sexuality the restrictions
and constrictions of society and its controls can bite the hardest. To
liberate and understand one's own sexuality is to liberate and under-
stand T.O.P.Y. An individual who has learnt to express themselves
sexually can then use the lessons learnt here to inspire freedom
and development in other aspects of their person. Your sex and sexuality
belong to yourself. The energies it generates all come from within your
psyche. At the peak of sex the doors open, the barriers collapse and
there is no separation. The interchange between conscious and "sub"-con-
scious is complete. Using controlled focusing at this magickal time,
T.O.P.Y. individuals can make a conscious desire to move to the higher
levels of their own consciousness where it can take effect and help the
dreams become real. By truly understanding this process and tailoring it
to an individual's methods, breakthrough can be reached and you have
given yourself back to yourself.

These methods of sexual focusing provide the basis of T.O.P.Y. workings.
The results achieved here by the individual filter down through all
levels, all actions, all motives. All comes from within the individual.

T.O.P.Y. has a psychick symbol and a psychick number. Both of these are
woven deeply into the sub-structure. Both act as a focus, as a synthesis
of beliefs and actions; as a trigger. The Psychick Cross with its
horizontal arms in the ratio of 2 to 3 can be interpreted on many
levels: to signify the individual (the vertical line) with his/her past
(bottom line), present (middle) and future (top); a symbol of integ-
ration between opposing functions within an individual of T.O.P.Y. (3
E). The arms flow outwards from the Cross to symbolise growth and
discovery whilst at the same time they all draw inwards to focus and
synthesize this growth within the individual. A cross to sacrifice the
self upon; a uniform symbol to identify with, but like T.O.P.Y. itself
to be interpreted in different ways by different individuals.

The magickal number 23 is interwoven throughout T.O.P.Y. It is the point
of focus, to integrate, to dissolve. A time, a time for work, a date to
complete a task 23 times is to see it move deep within the conscious-
ness. A number that's history is proven and potent, one that occurs
internationally,irrationally and totally naturally. Like the Psychick
Cross, indeed like T.O.P.Y., 23 is the gateway, the crossover point to
internal focus and development and external flowering.

When there is no other way.

T.O.P.Y.

2891

###126### Thoughts on The Temple ###126###

The Temple Ov Psychick Youth is a body of like-minded, ageless souls all
striving in an individual manner towards a collective goal: a guiltless
state of self-awareness.

The exploration of our innermost desires by the release of the sexual
spirit, and thus the freeing of our emotions of dogma and external
control, is fundamental to the process by which the Temple achieves its
collective identity. The process is a deeply personal voyage of
discovery (the very fact of the emphasis of the individual testifies to
this), one in which the Temple acts as a guiding light, a processor of
information and its re-direction.

"No Man is an Island", and for this reason the Temple is both needed for
support in our battle, and as a focus for the support we ourselves can
offer.  Its sum being greater than the parts, the Temple serves as a
sounding board for ideas, provoking thought which may under other
circumstances never have been given the right "culture" in which to form
and grow. Thus the Temple is a growing, living organism whose form is a
result of the collection of "cells" within it, as in any biological
organism. The analogy with the natural world is of direct significance.
All life operates within a set environment or eco-system, but its very
presence is an integral part of that system. If any one species grows it
is at the cost of another, and if any "external force" is introduced the
balance can be forever altered with the possibility of collapse (eg:
Rainforests). The Temple is such a force, one which could ultimately
over-turn the preconceived ideas of our Western society.  This may seem
to many to be a fanciful argument, but to those who mock I would say,
"how small is a virus or cancer cell that can cause the collapse of an
organism."

We may be small, but we are growing to attack like a cancer from within!

We must stand together, we must fight!

###126### On criticism of the Temple ###126###

How can you criticize an organisation which makes statements such as ".
. .
we support your individuality", "we offer no dogma", and talks of "de-
programming". These are some of the most important statements mady by
T.O.P.Y., and show the principal aims of the Temple: the realisation of
YOURSELF, which results in SELFLESSNESS in the most positive way - no
greed, no sex barriers, no age barriers, no race barriers. . . .etc.

The ultimate goal of LOVE and escape from the prison of 20th Century
(especially western) ideas and values. DON'T WE ALL FEEL THE SAME? Thee
Temple gives no orders, it gives a method through books, records, states
of mind to a form of enlightenment. "You must understand 'til it hurts.
The mind must be stretched to include emotions, thoughts and points of
view entirely foreign to the narrow limits of our present life." (quote
from "Zen" by Christmas Humphreys) To me, the Temple is about THINKING
and trying to spread this FREEDOM.

SEXUALITY: This I am only myself realising at the moment - NO GUILT. We
see it on T.V. every day: twisted sex values - TURN IT OFF! I can't find

2892

the right words to use about my sigil experiences but I feel re-charged,
focused, powerful, aware.

THEE PSYCHICK CROSS: This to me forms a kind of focus (not in a fearful,
religious sense) and is a common ground and understandable sign to those
involved within T.O.P.Y.

23: This to me is Kammerer's Law of Seriality. The natural rhythms,
patterns, harmonies in all the universe. It is an expression of this
belief of the unexplored forces that act upon us.

---------------------------------------------

I can relate to what the Temple Ov Psychick Youth is trying to do
because we are all living in a world where chaos reigns. The Western
World has been under the dogma of religion, Catholic and Protestant, for
the last five hundred years. And its teachings, far removed from the
original message, have beenused to control the masses and to shape
humanity's moral codes.

So today we have people wanting to have spiritual freedom, but who
because of the age-old brain washing of God and the Devil, and good and
evil, find it hard. Even worse, most people in our society have to
unlearn and begin at thee beginning about their relationship with life,
the universe and everything in it; and they generally start looking
within themselves for their answers. I personally think that Chris-
tianity is on its last legs, as its churches are full of middle-aged and
old people, but not young people. So there are many who are searching
for spiritual freedom, and a truer relationship with life. The Temple Ov
Psychick Youth provides a means and a way for people to break free and
rise above the lie of society. Because magick, witchcraft are keys that
unlock many of life's closed doors, and enable individuals to explore
and develop themselves on all planes of life, from spiritual to
physical.

Nothing in life is easy, and magick is not an escape. As with all life
you have to give of yourself to receive, and giving of yourself means a
sacrifice of time and effort which is a hard lesson for many an aspiring
occultist. So through contact with open groups like T.O.P.Y.,
individuals can meet other people with similar ideals in life.

Obviously people will have to face moral principles such as sexual
Magick (tantric yoga) and other methods used in ritual magick to raise
the power, but this is something they learn naturally and not unnatur-
ally as the rest of society still thinks and believes. They have to
learn that they themselves create or destroy what life presents before
them, not God or the Devil, and thus having learnt go forth into a new
world of gods. After all, evil is essentially misplaced energy (un-
natural). So things like sex, and all pleasurable activity so long as it
be done with free will, are healthy for us in life.

This last point is another reason why I agree with T.O.P.Y.'s ideals:
because they encourage people to be free within themselves, and to
discover their own true wills.

As A/C puts it: Do What Thou Wilt Shall Be The Whole Of The Law.
Love Is The Law, Love Under Will.

2893

My interpretation of T.O.P.Y. is that of the propagation of unlimited
expression and potential. Also, that of the freeing of world technology
and communication from the restraints of generally restrictive,
authoritarian value-systems. The Temple, to me, has the potential to
both examine and free the latency of both physical and psychical
potential.

I would like to take part in a world-deprogramming task, and experience
the worthiness of my own full powers, in all their comparitive spheres.

These thoughts encompass my attitudes towards sexuality (in both its
drive and visionary factors) and also my movement towards a cooperative
methodology.

---------------------------------------------

What is Thee Temple Ov Psychick Youth?

To me, ultimately a special state ov mind - the place where all dreams
meet.  The place you know exists but are afraid to admit it. A secret
place, timeless, sexual, a magick place open to all. Have you never felt
so alive, happy, sexual that you want to live forever? Or are you lost,
scared or just too pissed off to care. T.O.P.Y. can help you find your
real self and you can help T.O.P.Y. in the process. By helping and
caring and coummitment to T.O.P.Y. the same energy is given back. Love
is not a dirty word, helping people is not wrong. For society to change,
people must change. People must see what is happening all around them.
People must be given information about sigils, dreamachines, magick.
People must be pro-sexual, have respect and caring for everybody.
What is wrong with being happy, alive, caring? So reject money - I'm on
16K a year, smart mate but who's interested. I'm a Man City fan - You're
dead.  (Fighting for a football team, strange.) This jumper cost $60.
(Very smart, but does it make you really feel better inside.)

In these times ov one-upmanship why not join the ultimate game and play
for your life and make history as well.

---------------------------------------------

Thee Temple Ov Psychick Youth acts as a focal point, a sigil to thee
Will. It can provide thee FORM about which thee FUNCTION ov Thee SELF
can be wrapped. Thee act ov focusing releases tremendous energy which
Thee Temple, as a concourse, forms into a flow ov energy. As a concept
it sparks off Individual activity and through thee Image ov Thee SIGIL
it channels that energy into a creative outburst.

As a free form with a continuous flow ov unrestricted and unlimited
ideas it allows any Individual to develop a language to express what can
not be explained. Magick in its modern context is largely a question ov
interpreting a subjective reality in purely personal terms. This
requires a personal subjective language. Yet if society is to continue
- have any meaning - then it is precisely this that must be communi-
cated. A subjective reality can not be expressed in terms ov common
language, but only as a personal experience.  Thus thee only channel ov
communication open to us is to place our personal view within a common
framework. This in essence is what all communication is about. But most
ov our present belief is based on distortion. Our culture simply has not
got thee necessary tools to cope with thee present situation.  Our
2894

cultural language is still based on thee rational universal world ov
thee past aeon. This will have to be swept aside before people can talk
to each other again.

The magickal number 23 is interwoven throughout T.O.P.Y. It is the point
of focus, to integrate, to dissolve. A time, a time for work, a date to
complete a task 23 times is to see it move deep within the conscious-
ness. A number that's history is proven and potent, one that occurs
internationally, irrationally and totally naturally. Like the Psychick
Cross, indeed like T.O.P.Y., 23 is the gateway, the crossover point to
internal focus and development and external flowering.

When there is no other way.

T.O.P.Y.

---------------------------------------------

###126### Thoughts on The Temple ###126###

The Temple Ov Psychick Youth is a body of like-minded, ageless souls all
striving in an individual manner towards a collective goal: a guiltless
state of self-awareness.

The exploration of our innermost desires by the release of the sexual
spirit, and thus the freeing of our emotions of dogma and external
control, is fundamental to the process by which the Temple achieves its
collective identity. The process is a deeply personal voyage of
discovery (the very fact of the emphasis of the individual testifies to
this), one in which the Temple acts as a guiding light, a processor of
information and its re-direction.

"No Man is an Island", and for this reason the Temple is both needed for
support in our battle, and as a focus for the support we ourselves can
offer.  Its sum being greater than the parts, the Temple serves as a
sounding board for ideas, provoking thought which may under other
circumstances never have been given the right "culture" in which to form
and grow. Thus the Temple is a growing, living organism whose form is a
result of the collection of "cells" within it, as in any biological
organism. The analogy with the natural world is of direct significance.
All life operates within a set environment or eco-system, but its very
presence is an integral part of that system. If any one species grows it
is at the cost of another, and if any "external force" is introduced the
balance can be forever altered with the possibility of collapse (eg:
Rainforests). The Temple is such a force, one which could ultimately
over-turn the preconceived ideas of our Western society.  This may seem
to many to be a fanciful argument, but to those who mock I would say,
"how small is a virus or cancer cell that can cause the collapse of
an organism."

We may be small, but we are growing to attack like a cancer from within!

We must stand together, we must fight!

###126### On criticism of the Temple ###126###

How can you criticize an organisation which makes statements such as ".
. . we support your individuality", "we offer no dogma", and talks of
2895

"de-programming". These are some of the most important statements mady
by T.O.P.Y., and show the principal aims of the Temple: the realisation
of YOURSELF, which results in SELFLESSNESS in the most positive way - no
greed, no sex barriers, no age barriers, no race barriers. . . .etc.

The ultimate goal of LOVE and escape from the prison of 20th Century
(especially western) ideas and values. DON'T WE ALL FEEL THE SAME? Thee
Temple gives no orders, it gives a method through books, records, states
of mind to a form of enlightenment. "You must understand 'til it hurts.
The mind must be stretched to include emotions, thoughts and points of
view entirely foreign to the narrow limits of our present life." (quote
from "Zen" by Christmas Humphreys) To me, the Temple is about THINKING
and trying to spread this FREEDOM.

SEXUALITY: This I am only myself realising at the moment - NO GUILT. We
see it on T.V. every day: twisted sex values - TURN IT OFF! I can't find
the right words to use about my sigil experiences but I feel re-charged,
focused, powerful, aware.

THEE PSYCHICK CROSS: This to me forms a kind of focus (not in a fearful,
religious sense) and is a common ground and understandable sign to those
involved within T.O.P.Y.

23: This to me is Kammerer's Law of Seriality. The natural rhythms,
patterns, harmonies in all the universe. It is an expression of this
belief of the unexplored forces that act upon us.

---------------------------------------------

I can relate to what the Temple Ov Psychick Youth is trying to do
because we are all living in a world where chaos reigns. The Western
World has been under the dogma of religion, Catholic and Protestant, for
the last five hundred years. And its teachings, far removed from the
original message, have beenused to control the masses and to shape
humanity's moral codes.

So today we have people wanting to have spiritual freedom, but who
because of the age-old brain washing of God and the Devil, and good and
evil, find it hard. Even worse, most people in our society have to
unlearn and begin at thee beginning about their relationship with life,
the universe and everything in it; and they generally start looking
within themselves for their answers. I personally think that Chris-
tianity is on its last legs, as its churches are full of middle-aged and
old people, but not young people. So there are many who are searching
for spiritual freedom, and a truer relationship with life. The Temple Ov
Psychick Youth provides a means and a way for people to break free and
rise above the lie of society. Because magick, witchcraft are keys that
unlock many of life's closed doors, and enable individuals to explore
and develop themselves on all planes of life, from spiritual to
physical.

Nothing in life is easy, and magick is not an escape. As with all life
you have to give of yourself to receive, and giving of yourself means a
sacrifice of time and effort which is a hard lesson for many an aspiring
occultist. So through contact with open groups like T.O.P.Y.,
individuals can meet other people with similar ideals in life.

Obviously people will have to face moral principles such as sexual
2896

Magick (tantric yoga) and other methods used in ritual magick to raise
the power, but this is something they learn naturally and not unnatur-
ally as the rest of society still thinks and believes. They have to
learn that they themselves create or destroy what life presents before
them, not God or the Devil, and thus having learnt go forth into a new
world of gods. After all, evil is essentially misplaced energy (un-
natural). So things like sex, and all pleasurable activity so long as it
be done with free will, are healthy for us in life.

This last point is another reason why I agree with T.O.P.Y.'s ideals:
because they encourage people to be free within themselves, and to
discover their own true wills.

As A/C puts it: Do What Thou Wilt Shall Be The Whole Of The Law.
Love Is The Law, Love Under Will.

---------------------------------------------

My interpretation of T.O.P.Y. is that of the propagation of unlimited
expression and potential. Also, that of the freeing of world technology
and communication from the restraints of generally restrictive,
authoritarian value-systems. The Temple, to me, has the potential to
both examine and free the latency of both physical and psychical
potential.

I would like to take part in a world-deprogramming task, and experience
the worthiness of my own full powers, in all their comparitive spheres.

These thoughts encompass my attitudes towards sexuality (in both its
drive and visionary factors) and also my movement towards a cooperative
methodology.

---------------------------------------------

What is Thee Temple Ov Psychick Youth?

To me, ultimately a special state ov mind - the place where all dreams
meet.
The place you know exists but are afraid to admit it. A secret place,
timeless, sexual, a magick place open to all. Have you never felt so
alive, happy, sexual that you want to live forever? Or are you lost,
scared or just too pissed off to care. T.O.P.Y. can help you find your
real self and you can help T.O.P.Y. in the process. By helping and
caring and coummitment to T.O.P.Y. the same energy is given back. Love
is not a dirty word, helping people is not wrong. For society to change,
people must change. People must see what is happening all around them.
People must be given information about sigils, dreamachines, magick.
People must be pro-sexual, have respect and caring for everybody.
What is wrong with being happy, alive, caring? So reject money - I'm on
16K a year, smart mate but who's interested. I'm a Man City fan - You're
dead. (Fighting for a football team, strange.) This jumper cost $60.
(Very smart, but does it make you really feel better inside.)

In these times ov one-upmanship why not join the ultimate game and play
for your life and make history as well.

---------------------------------------------

2897

Thee Temple Ov Psychick Youth acts as a focal point, a sigil to thee
Will. It can provide thee FORM about which thee FUNCTION ov Thee SELF
can be wrapped. Thee act ov focusing releases tremendous energy which
Thee Temple, as a concourse, forms into a flow ov energy. As a concept
it sparks off Individual activity and through thee Image ov Thee SIGIL
it channels that energy into a creative outburst.

As a free form with a continuous flow ov unrestricted and unlimited
ideas it allows any Individual to develop a language to express what can
not be explained. Magick in its modern context is largely a question ov
interpreting a subjective reality in purely personal terms. This
requires a personal subjective language. Yet if society is to continue
- have any meaning - then it is precisely this that must be communi-
cated. A subjective reality can not be expressed in terms ov common
language, but only as a personal experience.  Thus thee only channel ov
communication open to us is to place our personal view within a common
framework. This in essence is what all communication is about. But most
ov our present belief is based on distortion. Our culture simply has not
got thee necessary tools to cope with thee present situation.  Our
cultural language is still based on thee rational universal world ov
thee past aeon. This will have to be swept aside before people can talk
to each other again.

Thee Temple as a focal point without a fixed system ov values begins
Thee Process. It provides a channel through which thee Individual can
view his/her circumstances from their own perspective. It sweeps past
thee outmoded views ov mass philosophy. Most importantly, by mutual
encouragement, Thee Temple Ov Psychick Youth gives me thee courage to
accept and trust my own view.

---------------------------------------------

Its aims on human freedom and independence
To inspiration individuality
Freedom in any dreams, in any wisches

Sexuality with no limitations so long as it is yours
sexuality to make you free of any restrictions
sexuality & Love the most successful drivepower for any dream & wisch
Love the power of all powers.

Methods of magic and philosophy from many individuals Psycho-levels of
the brain to help you in higher atomosphere's Methods from magic to
create your perfect atmosphere and to get closer to that one self
Methods look sometimes bizzare but are the ones who understand there are
no limitations, when you wanne reach exstacy-freedom OV 23 - That
moment, that day, that dream, that wisch, that freedom It all can come
true, OV 23 is one of those methods Lots of thoughts are feelings which
are not easy to explain May be when I have to represent a year later it
might be totally different, I learn every day more and more, it will
take lives.

-----------------------------------

Thee Temple Ov Psychick Youth is important because it is ACTIVE and
CARING. It intends to nudge people into an understanding of themselves,
into RESPECT for themselves. To Love themselves and their lives. It
intends to spur people into doing coumthing with their lives, being
2898

ACTIVE. It gives people back to themselves along with the realisation
that they CAN get what they really deeply want and need. Their desires
can be made real. All it takes is effort and discipline.

For a few years now I have felt a deep hunger and frustration. There has
been a large gap in my life. It took me awhile to realise what this gap
was. A deep spiritual lack. There has never been any talk ov or
involvment with anything remotely spiritual during the whole of my
twenty years of existence. During Primary School it was required of the
whole class to stand up in thee mornings and say thee Lords Prayer. I
never ever believed in it.  It seemed totally absurd to me even then, I
don't really know why, but I never believed in "God". For seven years I
stood up and mouthed thee words of thee prayer. When I left at the age
of 12, if anyone asked me to recite thee words ov thee Lords Prayer I
couldn't do it! Seriously. I had never learned it and had wilfully
blocked it out. I objected out loud of course, oh no, that would result
in the belt. Little boys who don't say their prayers get pain as a
reward. It wasn't until I was about 19 that I found what I thought/think
might be thee answers. I have always been interested in thee unusual. In
everything. People. Books. Music. Art. Thee "Chaos ov thee Normal", thee
"Moronic Inferno". Fashion has never interested me. During childhood I
read mostly science fiction. Then came a period ov flux, ov
wandering, where I no longer was deeply "into" Sci-fi as before, but
couldn't find anything else. That was when I decided to buy "A William
Burroughs Reader" having heard him mentioned in numerous articles in
thee muzak press. Pages of wonderous images, surreal images, new ideas,
new methods.  This replenished my lust for thee innovative.

I used to go to an "Adult Training Centre" at night to help out at a
kind of social gathering of handicapped people. There was a small record
player, and a box of records. Sidney Devine, Elvis, Nana Mouscouri,
country and western, thee muzak ov my nightmares! Tucked neatly in
between two of these wreckords was an unimposing little single. It was
Just Drifting and was by Psychic TV. I asked if I could have it as I
wondered what they were like, having read reviews in thee press. As one
of our records had disappeared they said "Yes". That was how I dis-
covered PTV. It was a few years before I made enquiries into thee
Temple. This was made at thee same time as I found a possible solution
to my problem. I read a book called "Mysteries" by Colin Wilson. It was
thee most amazing book I had ever read. A whole new universe ov
possibilities opened up to me. I immediately developed a deep hunger for
knowledge. Not everyday knowledge. Knowledge ov this strange new world.
I went to thee library and read every occult book I could find.  A Whole
new worlds of meaning opened up.

Thee Temple seemed like an honest organisation. Not a brainwashing cult.
An "anti-cult". I didn't know (and still don't) just how much knowledge
it possessed. To make "the occult" a part of everyone's everyday lives,
now that was an interesting idea. A very good idea. An essential idea.
Ideas into action. Kick start evolution again.

To destroy tyranny and oppression. To bring joy back to living once
more. Love. Responsibility for actions. Interaction between Individuals
again, instead ov this total isolation that is becoming a hallmark ov
thee twentieth century.

Sex. To free sex from all fetters. To throw off guilt and all restric-
tions to pleasure. To make sex pure again. Between two Individuals. Not
2899

thee ignorant sexist, totally damaging view of a man fucking a woman.
Sex involves two people. Two active people (who may be active in their
passivity). To reclaim sexuality as our own. To be shared with who we
choose, however we choose. Thee magick ov sex. Thee new sexuality. To
choose ourSelves.

Thee Psychick Cross. Thee cross is thee union of opposites (0=2). Thee
top half has thee Christian Cross, thee bottom half has thee anti-Chris-
tian or Satanic Cross. Thee middle branch ties them together. Thee top
half mirrors thee bottom. As above so below. It is thee anti-Papal Cross
since thee middle branch is shorter than thee outer two, thee opposite
of thee Papal. It is a television aerial. It receives and transmits
information from and to every area ov life. Thee centre of thee
Information War. It is a focus for knowledge and understanding. It is
also thee face of thee Temple. Thee central line ov thee face along
which is arranged thee line of thee eyes at top, nose middle, and mouth
bottom. Thee three branches are mind, body, and spirit. There are three
crosses in thee Psychick Cross, not two.

23, in Crowley's system, is Water. Thee essential element ov life. Thee
great sea ov thee subconscious. Thee element that is always in flux,
forever changing. Change is stability. Water has three states (branches
on thee cross?). Water is the body and the mind. Just as the moon
affects the sea so does it affect mind and body. The brain is something
like 80% water after all.  23 is a mystery. It's just a number. It's
just the number ov rays from Sirius, The Sun behind the Sun. Thee star
of thee Dogon, those marvellous people. Thee symbol of Sirius is pretty
close to thee cross.

23 is synchronicity and recognition:

2+3=5      2x3 = 6      2/3 = .666

---------------------------------------------

Trying to explain my reason for my involvement with T.O.P.Y. is hard,
but to say I am searching for my inner strengths and weaknesses is as
good a one as any. To me T.O.P.Y. is doing more for thee couming
together ov people than any thing I know. They encourage thee sharing ov
ideas which to me is an important factor in knocking down life's walls.

To ask me thee meaning behind their aims, ideas, sexuality, methods,
thee meaning ov thee Psychick Cross, ov 23 would be an injustice to
T.O.P.Y. Their aim I believe to be more wakefulness in society, for
people to open up their eyes and see for themselves. Their ideas revolve
around Pagan philosophy and thee arts ov Magick which in a way takes on
all aspects ov Life. Methods are thee same in all new conceptions and
must be used to get thee message across. Sexuality is a beautiful thing
and should be treated in thee same way, free love must be forever in our
souls. Thee Psychick Cross is a symbol to symbolise all aspects ov
T.O.P.Y. ideals, they must be put up everywhere. Ov 23 I am stuck with
no true conclusion as to thee proper idea/ideas behind it, but to me it
stands out and crops up in thee weirdest ov situations and it is a JOY
to see it anywhere.

T.O.P.Y. is an inner door, a device for breaking down mental walls.
T.O.P.Y. can be pleasure with thee pain, thee garden ov eden and you are
Adam or Eve. Open thee eye to T.O.P.Y. and experience everything before
2900

it is too late.
---------------------------------------------

I feel no need to justify my interest or my sympathy. Those who reject
T.O.P.Y. reject themselves - and few want to face the truth. Each
individual must decide their own course, and as no-one is the same, so
no course is the same. Everyone responds and rejects or accepts
according to their own thoughts and feelings.

T.O.P.Y. offers an alternative to mass control, depersonalisation and
guilt.  Those who choose this path will never find it easy - prejudice
and jealousy will see to that, as very few people have the courage to be
themselves and those that do are often hated for it. For not conforming.
For not being "one of us".

T.O.P.Y. aims to make each individual free of the mental shackles and
spiritual bonds placed on us since birth. To question the unquestioning
mind and to heal the wound of separation withing us. For no-one is whole
when psyche, mind and body work in discord. The Psychick Cross is a
symbol of this unity - a tangible representation of 23 - two threes back
to back, joined, whole, a perfect harmony visually and psychically, to
be used as a focal point for energy, a comforter emotionally and a
reminder of the potential within us. A potential T.O.P.Y. can help us to
achieve.

The thing I can give most readily is my love. My love of Life and its
unifying energy and of all living things. My love of humanity and all
that these destructive creatures have produced that is creative. My love
of my ideal that I have cherished and nurtured all my life - that
finally humankind will see and feel all that is within me is within all
life and therefore that all life is within me.

---------------------------------------------

The nation, the world is in a trap. The poor are getting poorer, and the
rich, richer. Our environment is collapsing in upon ourselves because of
what we are doing. An example: it is legal to corrode the ozone layer
(by use of aerosols, etc.) and thereby harm everyone, yet illegal to
smoke marijuana, and harm no-one. We need change, revolution - and
T.O.P.Y. is that. The ideas of it being an insane death cult are a
misconception. We are help, perhaps the only help and friend, not an
enemy. So open your eyes.
2901

Once upon a time. . . .

. . . . I first spurred interest in T.O.P.Y. with the listening of
Dreams Less Sweet. After I proceeded to lose that tape to a young lady,
I decided to find out more about the sound and reasons of T.O.P.Y. I
purchased the live records series, which has proven to be a source of
great enjoyment. And I try to forward the ideas of T.O.P.Y. with
messages on the dorm door, and I try to play a few songs when I dj at
the campus radio station.

What I rather liked about T.O.P.Y. was that there was no forcing of
ideals on myself the listener. There are, I will not hold back, a few
ideals I do not in self practice, because they do not appeal to me, but
I will not condescend because someone else may. For the book, I do not
experiment with drugs, have sex, or denounce strongly non-pagan
religions. Persons may say that I have not lived, but that is someone
else's idea of living. If and when I wish to try something, I shall, but
until then I am content with myself. I guess the point is that it is a
choice, and one must not necessarily make certain choices to be involved
with T.O.P.Y.

The problem, well wait. Let us stay with that prior thought, about
choices, just for a minute. You may have noticed I don't spell certain
words the way T.O.P.Y. does; again I do not feel that is important for
me to reflect that thought to be considered involved with T.O.P.Y.
Anyway, as I was writing, the problem is I am afraid that I may not be
able to be as active as I wish in T.O.P.Y. with my schooling, because
education is very important to me. So, what I guess I am getting at, is
that I will do my best to do what I can. I can only hope that does not
sound too "wishy-washy". So, I am, will, try to do my most.

How would I explain T.O.P.Y. to a stranger? Simply, a group, tribe of
persons who are looking ahead, with little recourse to beliefs or
principles that have been embedded, sometimes unwillingly, into society.
An aim of reversal, getting people to quit taking for granted what
surrounds them, and having them realize they have control of their life,
and to use themselves to their potential.

Why do I feel T.O.P.Y. is important? Because it serves as a meeting
center for those persons who already know what they feel to get stronger
centralisation and organisation, and make themselves and their ideas
more available to others. It's got a lot to do with the concept of
awareness.

I guess aims and ideas have been taken care of. Sexuality, again, is an
awareness, realizing how present it is, and how it can be made into
something more wonderful than expected or known.

The Psychick Cross has so much behind it that it is rather hard to sum
up its meaning, besides representing a receptor for thought processes.
Also, I just rather thought that it could also be seen as a christian
cross overlapped by a satanic (inverted christian) cross, and a bar in
the middle to cancel the two out, which would go along with the theory
of bowing to no god.

23 is something I cannot comment too intelligently on, since I have not
the amount of information necessary. I have heard, however, that it is
the number of confusion, and actually, I myself have not much more of a
2902

view on it. . .yet.

Other resources of my self-determination, defining ideas clearly,
patience, art skills (with both pen and words), and desire to communi-
cate.

---------------------------------------------

Explanation of T.O.P.Y. to a Stranger:

I found this question difficult to answer as I do not know enough about
T.O.P.Y. People have asked me what it is, so I told them that it is an
information network and to contact T.O.P.Y. if interested. However, when
pressured I inform them of as much as I can, expanding on the ideas that
I know, and state that thee network runs all over thee country and that
depending on an individuals involvement information is available to
them; that it is up to thee individual, if they want, to becoum involved
and that one is not pressured into it.

To justify my involvement I would say that T.O.P.Y. has thee same or
similar beliefs to those I have always held, but from which I had
switched off as it was not "right" in thee conditioned world.

---------------------------------------------

On T.O.P.Y.

I have played PTV &/or T.O.P.Y. material for many friends, so I am often
asked about T.O.P.Y.

I tailor the answer to the questioner, telling no more than I think they
can follow at the time. Sometimes I describe PTV as a loose aggregate of
people working with music and video. I may explain that they are part of
a larger organisation which seeks to support people whose aims and
interests are outside the mainstream.

To people I trust I explain more. That T.O.P.Y. is a network of people
with some similarities and some differences, held together by a desire
to understand and short-circuit control. To explore ways to make what
they want to happen, happen. That T.O.P.Y. encourages people to find out
their true natures, not a shallow and generic, dictated and advertised
"identity".

One method is to exploit the cut-up, both on other material and
behaviourally as well. We constantly run on habit, and it is good to
break this up. Do you see friend X because you really want to? Or
because it's what you always do on Thursday night? A simple but
pertinent example.

Burroughs has been quoted as saying there was nothing special about 23,
just that it was something he noticed and then kept noticing. I see it
partly as a symbol of focus. That there is so much around that we screen
out daily, if we pick something not to screen out it will seem om-
nipresent. I also like the idea of it as a sort of mischievous number,
popping up with a will of its own where it has no statistical right. And
each time it pops up itself it reminds me of my psychic heritage that I
am reclaiming for myself.

2903

I see no particular sexual style that is representative of T.O.P.Y. It
is more an aspect of sex itself, that of the power (indeed - OV Power)
it contains. A power that can be frustrated by a denial of desire;
dissipated by investing it in removed, marketed images; or directed by
self-understanding and a ritual method. Since the sex drive is so basic,
and since social repression functions here as much or more than anywhere
else, sexual magick is a most powerful and empowering technique.

The particular interpretations of 23 and the Psychick Cross are not as
interesting or important to me as the fact that there are many
interpretations.

If a cynic - journalist or otherwise - is asking me about T.O.P.Y., I
believe it is important not to try too much to defend or to try to
convince the person that there's nothing horrid about us. I will,
however, try to dispel any basic misconceptions. I have found that so
much of what I take for granted is alien to many people that I cannot
explain parts of it. As I've noted, it took me a while to understand so
many foreign thoughts at once. If pressed by anyone who is obviously
hostile to and/or threatened by the ideas, I say "Well, I'm convinced of
it, it works for me, and I'm happy." I do not try to "convert"
them. If they are unaccepting of it, I give them some things to read,
and T.O.P.Y.'s address.

 ---------------------------------------------

T.O.P.Y. is an international network system, a kind of organisation that
brings in touch people who share ideas and feel free to do whatever they
like, as strange as it may be. That's the reason why T.O.P.Y. is
important. In times of loneliness, T.O.P.Y. tries to bring people in
touch, tries to bring back the lost innocence, the correspondence among
people. T.O.P.Y. hates everything and everyone who tries to limit its
freedom. T.O.P.Y. offers a method of living to better survive as a True
Being, and as an Individual, and not as part of the maze. Individuality
is expressed as Spirit and Will. "Love Under Will" is the meaning. To
manage it, T.O.P.Y. edits books, records, video tapes. T.O.P.Y. requires
belief in Magick and modern Paganism, and recognises the power of the
human brain.

The Psychick Cross means to me: Brain (upper bar); Heart (middle bar);
Prick - as the home of souls (lower bar). It means the Individual
itself, with its three psychic powers: Brain = dreams, fantasy,
cleverness; Heart = L.OV.E.; Prick = soul = the power that motivates all
the above.

The meaning of 23 is a mystic one, and people can only understand it
after long thought about T.O.P.Y.

---------------------------------------------

T.O.P.Y. is very important to thee continued growth of psychic awareness
in thee world. We have progressed physically as far as we can. Thee next
stage is mental.

T.O.P.Y. offers a series of mental training exercises: awareness
(especially ov yourself) is thee goal.

There is no obligation, as thee Temple is you.  Thee aims are immense.
2904

Education, realisation, principally.  Thee Temple can be anything you
need from it.  23 is thee pure number, completely random, a prime
number.  Thee Cross: a reflection of thee ego, a place to focus energy
and a simple, comfortable symbol representing a new strength in thee
world.

---------------------------------------------

Thee Justification ov T.O.P.Y.

Last night me and some members ov T.O.P.Y.S.T.E.E.L engaged thee "JESUS
ARMY" in verbal confrontation. It was in some ways an awakening
experience. It was also an experience which demonstrates thee necessity
for T.O.P.Y., PaganLink, O.T.O., etc.

To be confronted with thee organised inculcation of GUILT, FEAR and
LOATHING in militaristic form demonstrated the need for L.O.V.E.
organisations to provide the keys to self-(de)-programming.

To be confronted with INTOLERANCE and PSYCHIC VAMPIRISM showed the
horrible fate awaiting us if our society/thee earth is taken over by
thee forces of PERSONAL LIMITATION.

T.O.P.Y. provides a decentralised set of forums for individuals who wish
to escape our conditioned guilt and fear responses. It provides outline
methods for individuals who wish to acquire self expression, self love,
self discipline.

T.O.P.Y. is a will/energy focus. It's LOVE transmitting on all frequen-
cies.  True sexuality is a timeless moment of orgone mutation, thee
event where thee subconscious becomes all thee planes, thee times, where
it becomes an identity with thee conscious worlds. Liberation is only a
heartbeat away.

Thee Psychick Cross = pagan Cross. Sexual unions. Tree of Life,
qabballahs.  Thee planes, all in one. Thee sigil of Temple workings,
immanent in this cross, every working ever done before or in thee
future, happening now.  Thee sigil ov no name, thee blank sheet for our
experiences and desires to write upon.

23: No-one has ever satisfactorily explained to me how or why a computer
works. But I use one almost every day, and computers always touch my
life.  Similarly, 23 has not been totally explained to me, even in
numerological terms. Not fully anyway. Thee fact remains that 23 seems
to have some kind ov recurrent activity, in my experience. That does not
mean it will necessarilty be a feature of your experienced universe...

23 attaches itself in its various guises (32, 223, 123, 0-23, etc.) to
things I j- and many other YOUTH - are involved with. 23 seems to be a
sign of recurrent activity in thee universe, ov unifying themes.

---------------------------------------------

Justification of T.O.P.Y. to a cynical interviewer:

As rationality has failed to create a new mankind there are other
methods to be found of changing minds. The will must come from in-
dividuals, who, to reach their aims, gather in a group.
2905

Through the moral conditioning in childhood, school, military and the
general influence of language, media and moral systems, men are totally
controlled.  They control each other, oftenj without even knowing it.
The wishes, dreams of the body and subconsciousness are ignored and the
subject, so long as there is one, is conditioned to ignore it too. Only
functionality is important.

Life is shortened to operational functions to serve society. It is
degraded to a servant. As I feel unsatisfied by this, I need to escape
from this control and want to destroy it. I like to experiment with
other aspects of life. In this case, sexuality is an important factor
because it gives the individual a total conscience of its own existence.
It may help to find the inner self and break pre-formations. I like
sexuality. In orgasm, you cross the border. In orgasm you die. Your
coming back from another cone of reality after it. The coming to climax
is a way to ego-destruction.

---------------------------------------------

People are suppressed and conditioned by the socialisation processes of
our "society" - education, media, and the family - to believe in certain
attitudes and to behave in certain ways.

What has happened to individuality and the personality?

People should be taught to develop their own-selves and their own
personalities - To learn about instinct, nature, consciousness and
further heights of awareness, WHICH HAVE NEVER BEEN PUSHED FROM OUR
MINDS.

The human mind is suppressed not to generate its "unacceptable" powers.

Meditation, creative visualisation, and MAGICK are important tools which
may be used to help bring out our true selves.

Sexuality is condemned from an early age. Society as a whole condemns
sexuality.

It is a beautiful experience - and can prove to be a very powerful and
magickal act - generating immense emotion and feeling.

The idea of PLEASURE AND PAIN is fundamental to the understanding and
experiences of people. Sex can exist within both concepts.

People should learn not to be ashamed of their sexuality, and sexually,
to share experiences with other individuals.

UNDERSTANDING, DEVELOPMENT, AND COMMUNICATION.

OUR AIM IS WAKEFULNESS.
OUR ENEMY IS DREAMLESS SLEEP

---------------------------------------------

Involvement with T.O.P.Y. means that I have broken away from the social
graces forced upon me by society. I am finding out what I really enjoy
to do, with my mental/physical attributes. I am learning to reach
further than before, to grasp the things that were previously beyond my
2906

reach.

T.O.P.Y. is a collective of individuals who, in a way, do not want to be
part of any group/social type. This is not as hypocritical as it sounds,
because each individual within T.O.P.Y. is going his/her own way, each
with differing goals, concepts of life.

T.O.P.Y. is important because it gives the individuals within a
confidence that others are trying to struggle against society. T.O.P.Y.
members feel as though they are not the only ones with a different point
of view. It gives the individual strength to succeed.

T.O.P.Y.'s aim is to help individuals attain their highest dreams, and
to help them accomplish their works and wishes in life.

---------------------------------------------

T.O.P.Y. allows thee individual a chance to know him/her self. I am not
sure if I would be able to explain T.O.P.Y. to a stranger. Recently I
was talking to a friend who told me she no longer wanted to be my friend
because I was involving myself with T.O.P.Y. She does not believe in
anything. Her point is that I would no longer be me and that I didn't
need T.O.P.Y.'s ideas to help me with my problems, that in time
everything works out in itself.

I disagreed with her argument, trying to explain that T.O.P.Y. would
help me with the goals that I want to obtain in my life, and that in the
past not all my problems have worked out by themself.

T.O.P.Y. asks for the individual to be clear in admitting their real
desires by discarding all irrelevancies and by asking yourself what do
you really want out ov life. The argument with my friend allowed me to
see that we were no longer friends and perhaps we never really were. How
could we have been friends when she would not allow me to be anymore
than I already was nor anything else that I could be.

T.O.P.Y. is not there to be occult. But a lot ov people have that
misunderstanding. People will always condemn the thoughts and actions ov
another.

There is someone who I am deeply interested in, who spoke ov tribal
living and the ideas ov T.O.P.Y. At that time I had no idea what he was
talking about and the shyness that we both have makes it almost
impossible to talk to each other. We are barely able to smile and say
hello, and I believe thru the Psychick process we will be able to speak
again. I will overcome the shyness that keeps me within myself and keeps
me from having what I really want from life.

T.O.P.Y.'s ideas are for everyone who wants to wake up fromthe dreamless
world that we are living in. It's for the individual who asks themself
what they want from life, and the rituals are there to make those
thoughts happen.

"Awareness ov your own energy is the awareness that flesh and spirit are
one, that thou art goddess, eternally linked, connected, at one with the
moving spirit ov all" (Starhawk 138)

T.O.P.Y. is there for thee individual who makes the coumitment to become
2907

aware ov thee energy that is inside us all. . .

---------------------------------------------

Magic has interested me from an early age - but I didn't have the best
informed beginning. I used to try telekinesis, telepathy, astral
projection,even levitation, all with varying degree of complete failure.
I had no concentration or confidence, and a very impatient streak. The
things I tried to do were very nice "tricks" but many of them are no
longer goals of mine. I see no reason now to attempt things for which I
had little aptitude, solely to impress others and build up my own social
standing. People are so cynical now, and maybe some of it has rubbed off
on me.

The Temple has shown me a practical side to magick which makes no
pretensions, I don't expect to be able to force the hand of chance with
minimum effort and concentration and nothing to inform me but a
half-read Aquarian Press book. In my future sigil work I shall aim to
overcome some of my less attractive tendencies, and build on my natural
talents and abilities. My ideal target will be a perfect self and not a
material manipulator. Maybe people should expect miracles because I
think if you believe in something enough then you are halfway to having
it, just as long as it's within and not without yourself.

I don't feel that I need to justify my involvement with anything, to
anyone.  People have an instant dislike and fear of things they don't
understand, but worse than this, an aversion to information which could
disrupt their secure, boring, featureless lives. To me, many of these
people are lost causes, I would prefer that they knew nothing of what I
choose to do with my life - which is too precious to spend arguing with
people who will never see sense for the simple reason that they don't
want to. This may seem a selfish attitude, but the example of Susan
Bishop is enough to put me off talking to journalists, and Christians,
for life. Let them remain ignorant and happy, they will never change.

---------------------------------------------

People like to control you. They want power and they achieve it. These
thieves are smart and they work off people's insecurities. CONTROL means
dictating how others should live and how to think. If you are afraid of
making these decisions for yourself (because of fear of failure, lack of
self-confidence, fear of death, and definitely laziness) then it is easy
to associate yourself with, and follow someone strong enough to make
decisions for you.  You are no longer responsible for yourself and no
longer have the burden or that responsibility. It is easier to identify
oneself with an already developed personality (hero/heroine) than go
through the never ending struggle of self-discovery. The insecure
robbers who feed off our weaknesses are the ones most people tend to
trust: our rabbis and priests who control through strict regulations and
traditions, our school teachers who take advantage of
the innocence and naivety of young children by presenting themselves and
their ideas as manifestations of god, and our media which depicts THE
acceptable lifestyle through slanted manipulations. These thieves are
aware of your trust and innocence, and intend on using those weaknesses
to control you.

The Temple Ov Psychick Youth is an organisation aimed at DE-control.
They do not wish to control you; they wish to liberate themselves. They
2908

offer suggestions on how you COULD liberate yourself, not how you SHOULD
liberate yourself. The process of liberation consists of many types of
research, such as the music group PTV. Members of the Temple feel that
there is no reason why life should not be "lived to the fullest" where
all one's NEEDS and DESIRES are fulfilled. Because there are so many
distractions to divert one's attention from one's goals, symbols are
invented to be worn, to be drawn, etc., to constantly remind, if not the
conscious, then the unconscious, of these goals. Ideally, through this
process laziness is combatted and the goals will more likely be achieved
since those goals are constantly on the person's mind. Because there are
so many distractions and limitations posed by the "controllers",
sometimes our deepest wants do not seem earthly possible, and we repress
them in our subconscious (a step towards neurosis) trying to dismiss
them. The Temple does not believe in repressing our needs and desires
(submitting to those "controllers"), because our personal needs are what
make us human and individual.

The Psychick Cross is the symbol of the "whole" person, uncovering one's
unconsciously hidden desires and obtaining them. The unconscious speaks
most loudly in our dreams and our fantasies. When we fantasize, our
desires usually take place in Utopian settings, and represent these
goals by creating collages including parts of our physical body to
personalise the symbol of our goal even more. This symbol reminds us
over and over again that this is thee want, this is thee self. Temple
members using this process end up understanding their needs and desires
better, are more able to satisfy themselves and succeed in life.

I personally enjoy making decisions and discoveries on my own. I will
not allow anyone to take that joy away from me. I enjoy my intelligence,
my talents, and discovering myself using the symbolic rituals suggested
by the Temple Ov Psychick Youth. T.O.P.Y. is an important organisation
because: 1) it shows people they are not alone in the struggle, and 2)
it allows people to exchange views, ideas, and solutions to better these
processes to liberate and satiate the individual self.
................................................................................
2909

    sacred-texts |  Web | Powered by Sponsored Links:
Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

                          "What is Paganism"

----------------------------------------------------------------------
The following is the text from a brochure that
BAPA (Bay Area Pagan Assemblies) puts out called
"What is Paganism".

Written by the founding directors and members of
Bay Area Pagan Assemblies (BAPA).

Their website is at .

NOTE: the Bay Area referred to here is the San Francisco Bay Area,
California.
------------------------------------------------------------------------

"WHAT IS PAGANISM?

"History of Paganism
 ###126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126###

"The term Pagan has numerous common definitions.  Many dictionaries
define a Pagan as anyone not of the Judeo-Islamic-Christian religions.
Some people consider anyone who does not share their religion to be a
Pagan.  Still others believe that a Pagan is a person who is
anti-religion.  None of these "definitions" manage to capture the true
meaning of the term.

"To discover the core meaning of Pagan, we look back to ancient times
when the word Pagan referred to a person of the country, or a peasant.

{deletia... in summary, several paragraphs relating the history of the
Catholic Church and the poor peasants' inability to relate.  Brief
description of the "glory of the Goddess and God in each starry night"
and note of the inconsistancies of the original Pagan beliefs with the
Catholic church.  Also, several paragraphs detailing the development of
of the Church's campaign to expunge Paganism, some of the methods
employed and the subsequent Witch Hunts.  Finally, an overall summary of
the persecution.  If interested, let me know and I'll post it
separately.}

"Paganism in Modern Times
 ###126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126###

"Today, little is known about the Pagans who survived what is now often
called "The Burning Times."  Paganism, as it exists today, is best
described as the practice of any of a number of nature-based religions,
traditions that find their roots all over the world.  {Liana- sound
familiar?} Many modern Pagans call themselves "Neo-Pagans" to declare
their religion as a revival of the old beliefs.

{more deletia... in summary, two paragraphs comparing contemporary
Pagans to the peasants of old, extolling our intelligence and
involvement in technology.  Also a paragraph defusing the Satanism
comparison.  Again, if interested, let me know and I'll post it.}

"What do Modern Pagans Believe?
 ###126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126######126###

"Paganism is actually a large umbrella containing a number of
nature-based religions beneath it, from the European-originated Wicca
and Druidism, to African Yoruba traditions and Hawaiian Huna.  As a
result of this diversity, it is impossible to make statements about the
beliefs of Pagans that will apply to *all* {italics} Pagans.  However,
some statements can be made that will, in general, apply to a vast
number of Pagans.

2910

"Many Pagans tend to:

"* Be polytheists, believing in more than one deity or more than
   one aspect of a single deity.

"* Be pantheists, seeing the God/Goddess force represented in everything
   around them.

"* Recognize the divinity of the feminine as well as the masculine, not
   seeing masculinity as a superior force.

"* Believe that the life force is sacred, and that nature, as a vital
   representation of that force, is divine.

"* Believe that all life forms are equal, sharing an equal claim to the
   earth as a home.

"* Believe that each individual is solely responsible for his or her
   actions.

"* Believe that the forces of nature can be shaped in ways commonly
   called "magical."

"* Believe that magical acts designed to bend one to another's will are
   manipulative, and not encouraged.

"* Believe that whatever actions a person takes, magical or mundane,
   good or bad, come back to him/her, sometimes threefold.

"* Believe that there is no single path to spiritual fulfillment, and
   that the individual must determine the spiritual expression most
   appropriate to him or her.

"* Believe in reincarnation, or some form of life after death.

"How do Pagans Practice Their Religion?
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"Many Pagans find spiritual expression through the practice of ritual,
or religious ceremony.  These rituals, often held at significant points
in lunar or solar cycles, offer an opportunity for Pagans to commune
with the godeesses and Gods, to celebrate the passages of life, and to
work magic.

{deletia... in summary, paragraphs relating techniques to "raise power"
explaining that we don't espouse "power over" (my words).  Also outlines
goals that many pagans have in mine when raising of power. Outlines the
sabbats, and relates the pattern of the seasons.  Briefly describes
Beltane and Samhain.  Once again, let me know if you would like to see
this text.}

"Each Pagan religion has its own special way of recognizing the passing
of the seasons and personal life passages.  Ritual offers a way to imbue
these moments with magic and reverence.

{deletia... last paragraph giving information on how the reader can
learn more about Paganism, specifically in the Bay Area, and relating
the goal that BAPA has in mind.}
................................................................................
2911

    sacred-texts |  Web | Powered by Sponsored Links:
Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

        PRINCIPIA DISCORDIA
       *  or  *
        How I Found Goddess
       And What I Did To Her
          When I Found Her

   THE MAGNUM OPIATE OF MALACLYPSE THE YOUNGER

        Wherein Is Explained
       Absolutely Everything Worth Knowing
     About Absolutely Anything

                                 Published By:
                             LOOMPANICS UNLIMITED
                                 PO BOX 1197
                           Port Townsend, WA 98368
                                 $5.00(cheap)
                                Catalogs:$2.00

Transcribed to 1's and 0's by Druel the Chaotic, WPI Discordian Society
                                                 Cabal of the Unemployed

                              mpython@gnu.ai.mit.edu

{calendar entered by /AHM/THX }

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                               INTRODUCTION

        You hold in your hands one the Great Books of our century fnord.
 
        Some Great Books are recognized at once with a fusilade of
critical huzzahs and gonfolons, like Joyce's ULYSSES. Others appear
almost furtively and are only discovered 50 years later, like MOBY DICK
or Mendel's great essay on genetics. The PRINCIPIA DISCORDIA entered our
space-time continuum almost as unobtrusively as a cat-burglar creeping
over a windowsill.

        In 1968, virtually nobody had heard of this wonderful book. In
1970,hundreds of people coast to coast were talking about it and asking
the identity of the mysterious author, Malaclypse the Younger. Rumors
swept across the continent, from New York to Los Angeles, from Seattle
to St. Joe. Malaclypse was actually Alan Watts, one heard. No,said
another legend -- the PRINCIPIA was actually the work of the Sufi Order.
A third, very intriguing myth held that Malaclypse was a pen-name for
Richard M. Nixon, who had allegedly composed the PRINCIPIA during a few
moments of lucidity. I enjoyed each of these yarns and did my part to
help spread them. I was also careful never to contradict the occasional
rumors that I had actually written the whole thing myself during an acid
trip.

        The legendry, the mystery, the cult grew slowly. By the
mid-1970's, thousands of people, some as far off as Hong Kong and
Australia, were talking about the PRINCIPIA, and since the original was
out of print by then, xerox copies were beginning to circulate here and
there.
................................................................................
2912

     When the ILLUMINATUS trilogy appeared in 1975, my co-author, Bob
Shea, and I both received hundreds of letters from people intrigued by
the quotes from the PRINCIPIA with which we had decorated the heads of
several chapters. Many, who had already heard of the PRINCIPIA or seen
copies, asked if Shea and I had written it, or if we had copies
available. Others wrote to ask if it were real, or just something we had
invented the way H.P. Lovecraft invented the NECRONOMICON. We answered
according to our moods, sometimes telling the truth, sometimes spreading
the most Godawful lies and myths we could devise fnord.

        Why not? We felt that this book was a true Classic (literatus
immortalis) and, since the alleged intelligentsia had not yet
discovered it, the best way to keep its legend alive was to encourage
the mythology and the controversy about it. Increasingly, people wrote
to ask  me if Timothy Leary had written it, and I almost always told
them he had, except on Fridays whem I am more whimsical, in which case
I told them it had been transmitted by a canine intellgence --
vast,cool,and unsympathic -- from the Dog Star, Sirius.

        Now, at last, the truth can be told.

     Actually, the PRINCIPIA is the work of a time-travelling
anthropologist from the 23rd Century. He is currently passing among us
as a computer specialist, bon vivant and philosopher named Gregory
Hill. He has also translated several volumes of Etruscan erotic
poetry, under another pen-name, and in the 18th Century was the
mysterious Man in Black who gave Jefferson the design for the Great
Seal of the United States.

     I have it on good authority that he is one of the most
accomplished time-travelers in the galaxy and has visited Earth many
times in the past,using such cover-identities as Zeno of Elias,
Emperor Norton, Count Cagliostro, Guilliame of Aquaitaine, etc.
Whenever I question him about this, he grows very evasive and attempts
to persuade me that he is actually just another 20th Century Earthman
and that all my ideas about his extraterrrestrial and extratemporal
origin and delusions. Hah! I am not that easily deceived. After all, a
time-travelling anthropologist would say just that, so that he could
observe us without his presense causing cultureshock.
     I understand that he has consented to write an Afterward to this
edition. He'll probably contradict everything I've told you, but don't
believe a word he says fnord. He is a master of the deadpan put-on, the
plausible satire, the philosophical leg-pull and all the branches of
guerilla ontology.

     For full benefit to the Head, this book should be read in conjunc-
tion with THE ILLUMINOIDS by Neal Wilgus (Sun Press, Albuquerque, NM)
and ZEN WITHOUT ZEN MASTERS by Camden Benares (And/Or Press, Berkeley,
California). "We are operating on many levels here", as Ken Kesey used
to say.

     In conclusion, there is no conclusion. Things go on as they always
have, getting weirder all the time.

        Hail Eris. All hail Discordia. Fnord?

        -Robert Anton Wilson
        International Arms and Hashish Inc.
2913

        Darra Bazar, Kohat

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A leg of lamb
And thou!
Beside me,
Whistling in
the darkness.

Be Ye Not Lost Among Precepts of Order...
  - The Book of Uterus 1;5

Some excerpts from an interview with Malaclypse the Younger by THE
GREATER METROPOLITAN YORBA LINDA HERALD-NEWS-SUN-TRIBUNE-JOURNAL-DISPAT-
CH-POST AND SAN FRANCISCO DISCORDIAN SOCIETY CABAL BULLETIN AND INTER-
GALACTIC REPORT & POPE POOP.

GREATER POOP:Are you really serious or what?
MAL-2: Sometimes I take humor seriously. Sometimes I take seriousness
humorously. Either way it is irrelevant.

GP: Maybe you are just crazy.
M2: Indeed! But do not reject these teaching as false because I am
crazy. The reason that I am crazy is because they are true.

GP: Is Eris true?
M2: Everything is true.
GP: Even false things?
M2: Even false things are true.
GP: How can that be?
M2: I don't know man, I didn't do it.

GP: Why do you deal with so many negatives?
M2: To dissolve them.
GP: Will you develop that point?
M2: No.

GP: Is there an essential meaning behind POEE?
M2: There is a Zen Story about a student who asked a Master to explain
the
meaning of Buddhism. The Master's reply was "Three pounds of flax."
GP: Is that the answer to my question?
M2: No, of course not. That is just illustrative. The answer to your
question
is FIVE TONS OF FLAX!

................................................................................
2914

                            SUSPENDED ANNIHILATION

                                                ODD# II/2,xii;68Chs3136

                         Principia Discordia
                                  or
               How I Found Goddess & What I Did To Her
                           When I found Her
 
                  being a Beginning Introduction to
                        The Erisian Mysterees
 
                      Which is Most Interesting
 
                                 -><-
 
                       as Divinely Revealed to
            My High Reverence MALACLYPSE THE YOUNGER, KSC
            Omnibenevolent Polyfather of Virginity in Gold
                          and HIGH PRIEST of
        THE PARATHEO-ANAMETAMYSTIKHOOD OF ERIS ESOTERIC (POEE)
 
 
          HAIL ERIS! -><- KALLISTI -><-  ALL HAIL DISCORDIA!
 
                    Dedicated to The Prettiest One
 
                   The Upstart of one hand clapping

                       - JOSHUA NORTON CABAL -
   Surrealists, Harlequinists, Absurdists and Zonked Artists Melee

POEE
is one manifestation of
THE DISCORDIAN SOCIETY
about which
you will learn more
and understand
less

We
are a tribe
of philosophers, theologians,
magicians, scientists,
artists, clowns,
and similar maniacs
who are intrigued
with
ERIS
GODDESS OF CONFUSION
and with
Her
Doings

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2915

I Tell You: One must
still have chaos in one
 to give birth to a
 dancing star!
-Nietzsche

                THE FIVE COMMANDMENTS (THE PENTABARF)

The PENTABARF was discovered by the hermit Apostle Zarathud in the Fifth
Year of The Caterpillar. He found them carved in gilded stone, while
building a sun deck for his cave, but their import was lost for they
were written in a mysterious cypher. However, after 10 weeks & 11 hours
of intensive scrutiny he discerned that the message could be read by
standing on his head and viewing it upside down.

                         KNOW YE THIS O MAN OF FAITH!

I - There is no Goddess but Goddess and She is Your Goddess. There is no
Erisian Movement but The Erisian Movement and it is The Erisian
Movement. And every Golden Apple Corps is the beloved home of a Golden
Worm.

II - A Discordian Shall Always use the Official Discordian Document
Numbering System.

III - A Discordian is Required during his early Illumination to Go Off
Alone & Partake Joyously of a Hot Dog on a Friday; this Devotive
Ceremony to Remonstrate against the popular Paganisms of the Day: of
Catholic Christendom (no meat on Friday), of Judaism (no meat of Pork),
of Hindic Peoples (no meat of Beef), of Buddhists (no meat of animal),
and of Discordians (no Hot Dog Buns).

IV - A Discordian shall Partake of No Hot Dog Buns, for Such was the
Solace of Our Goddess when She was Confronted with The Original Snub.

V - A Discordian is Prohibited of Believing What he reads.

IT IS SO WRITTEN! SO BE IT. HAIL DISCORDIA! PROSECUTORS WILL BE
TRANSGRESSICUTED.

Test Question from Topanga Cabal The Twelve Famous Buddha Minds School:
If they are our brothers, how come we can't eat them?

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A ZEN STORY

by Camden Benares, The Count of Five
Headmaster, Camp Meeker Cabal

A serious young man found the conflicts of mid 20th Century America
confusing.  He went to many people seeking a way of resolving within
himself the discords that troubled him, but he remained troubled.  One
night in a coffee house, a self-ordained Zen Master said to him, "go to
the dilapidated mansion you will find at this address which I have
written down for you. Do not speak to those who live there; you must
remain silent until the moon rises tomorrow night. Go to the large room
on the right of the main hallway, sit in the lotus position on top of
2916

the rubble in the northeast corner, face the corner, and meditate."

     He did just as the Zen Master instructed. His meditation was fre-
quently interrupted by worries. He worried whether or not the rest of
the plumbing fixtures would fall from the second floor bathroom to join
the pipes and other trash he was sitting on. He worried how would he
know when the moon rose on the next night. He worried about what the
people who walked through the room said about him.

     His worrying and meditation were disturbed when, as if in a test of
his faith, ordure fell from the second floor onto him. At that time two
people walked into the room. The first asked the second who the man
was sitting there was. The second replied "Some say he is a holy man.
Others say he is a shithead."

     Hearing this, the man was enlightened.
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Western Union Telegram

To: Jehova Yahweh
Care: Celestial Hotel (Suite #666)
Presidential Tier, Paradise

Dear God;
This is to inform you that your current position as diety is herewith
terminated due to gross incompetence STOP  Your check will be mailed
STOP
Please do not use me for a reference

        Respectfully,
                Malaclypse the Younger/Omnibenevolent Polyfather
                POEE High Priest

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10. The Earth quakes and the heavens rattle; the beasts of nature flock
together and the nations of men flock apart; volcanoes usher up heat
while
elsewhere water becomes ice and melts; and then on other days it just
rains.
11. Indeed do many things come to pass.
        HBT; The Book of Predictions, Chap. 19

                   -  THE BIRTH OF THE ERISIAN MOVEMENT -
THE REVELATION

        Just prior to the decade of the nineteen-sixties, when Sputnik
was alone and new, and about the time that Ken Kesey took his first acid
trip as a medical volunteer; before underground newspapers, Viet Nam,
and talk of a second American Revolution; in the comparative quiet of
the late nineteen-fifties, just before the idea of RENAISSANCE became
relevant....

     Two young Californians, known later as Omar Ravenhurst and
Malaclypse the Younger, were indulging in their habit of sipping coffee
at an allnight bowling alley and generally solving the world's problems.
This particular evening the main subject of discussion was discord and
2917

they were complaining to each other of the personal confusion they felt
in their respective lives. "Solve the problem of discord," said one,
"and all other problems will vanish." "Indeed," said the other, "chaos
and strife are the roots of all confusion."

                         FIRST I MUST SPRINKLE YOU
                              WITH FAIRY DUST

Suddenly the place became devoid of light. Then an utter silence
enveloped them, and a great stillness was felt. Then came a blinding
flash of intense light, as though their very psyches had gone nova. Then
vision returned.

        The two were dazed and neither moved nor spoke for several
minutes.  They looked around and saw that the bowlers were frozen like
statues in a variety of comic positions, and that a bowling ball was
steadfastly anchored to the floor only inches from the pins that it had
been sent to scatter. The two looked at each other, totally unable to
account for the phenomenon. The condition was one of suspension, and one
noticed that the clock had stopped.

There walked into the room a chimpanzee, shaggy and grey about the
muzzle, yet upright to his full five feet, and poised with natural
majesty. He carried a scroll and walked to the young men.

"Gentlemen," he said, "why does Pickering's Moon go about in reverse
orbit?  Gentlemen, there are nipples on your chests; do you give milk?
And what, pray tell, Gentlemen, is to be done about Heisenberg's Law?"
He paused.  "SOMEBODY HAD TO PUT ALL OF THIS CONFUSION HERE!"

And with that he revealed his scroll. It was a diagram, like a yin-yang
with a pentagon on one side and an apple on the other. And then he
exploded and the two lost consciousness.

ERIS - GODDESS OF CHAOS, DISCORD & CONFUSION

        They awoke to the sound of pins clattering, and found the
bowlers engaged in their game and the waitress busy with making coffee.
It was apparant that their experience had been private.
 
        They discussed their strange encounter and reconstructed from
memory the chimpanzee's diagram. Over the next five days they searched
libraries to find the significance of it, but were disappointed to
uncover only references to Taoism, the Korean flag, and Technocracy. It
was not until they traced the Greek writing on the apple that they
discovered the ancient Goddess known to the Greeks as ERIS and to the
Romans as DISCORDIA. This was on the fifth night, and when they slept
that night each had a vivid dream of a splendid woman whose eyes were as
soft as feather and as deep as eternity itself, and whose body was the
spectacular dance of atoms and universes.  Pyrotechnics of pure energy
formed her flowing hair, and rainbows manifested and dissolved as she
spoke in a warm and gentle voice:

I have come to tell you that you are free. Many ages ago, My conscious-
ness left man, that he might develop himself. I return to find this
development approaching completion, but hindered by fear and by
2918

misunderstanding.  You have built for yourselves psychic suits of armor,
and clad in them, your vision is restricted, your movements are clumsy
and painful, your skin is bruised, and your spirit is broiled in the
sun.  I am chaos. I am the substance from which your artists and
scientists build rhythms. I am the spirit with which your children and
clowns laugh in happy anarchy. I am chaos. I am alive, and I tell you
that you are free.

     During the next months they studied philosophies and theologies,
and learned that ERIS or DISCORDIA was primarily feared by the ancients
as being disruptive. Indeed, the very concept of chaos was still
considered equivalent to strife and treated as a negative. "No wonder
things are all screwed up," they concluded, "they have got it all
backwards." They found that the principle of disorder was every much as
significant as the principle of order.

        With this in mind, they studied the strange yin-yang. During a
meditation one afternoon, a voice came to them:

It is called THE SACRED CHAO. I appoint you Keepers of It. Therein you
will find anything you like. Speak of Me as DISCORD, to show contrast to
the pentagon. Tell constricted mankind that there are no rules, unless
they choose to invent rules. Keep close the words of Syadasti: 'TIS AN
ILL WIND THAT BLOWS NO MINDS. And remember that there is no tyranny in
the State of Confusion. For further information, consult your pineal
gland.

        "What is this?" mumbled one to the other, "A religion based on
The Goddess of Confusion? It is utter madness!"

     And with those words, each looked at the other in absolute awe.
Omar began to giggle. Mal began to laugh. Omar began to jump up and
down. Mal was hooting and hollering to beat all hell. And amid squeals
of mirth and with tears on their cheeks, each appointed the other to be
high priest of his own madness, and together they declared themselves to
be a society of Discordia, for what ever that may turn out to be.

"There are trivial truths & there are great truths. The opposite of a
trivial truth is plainly false. The opposite of a great truth is also
true."
                                        -Neils Bohr

"Did you know that there is a million bucks hidden in the house next
door?"
"But there is no house next door."
"No? Then let's go build one!"
                                        -MARX

Fnord Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord,
Fnord, Fnord, Fnord,  Fnord, Fnord, Fnord, Fnord, Fnord, Fnord, Fnord,
Fnord, Fnord

Momomoto, Famous Japanese, can swallow his nose.

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2919

                            St. Trinian's
                      SUPPORT YOUR LOCAL POLICE
                            Sewing Circle

                  THE BATTLE HYMN OF THE ERISTOCRACY
                                     by Lord Omar

VERSE
Mine brain has meditated on the spinning of The Chao;
It is hovering o'er the table where the Chiefs of Staff are now
Gathered in discussion of the dropping of The Bomb;
Her Apple Corps is strong!

CHORUS
Grand (and gory) Old Discordja!
Grand (and gory) Old Discordja!
Grand (and gory) Old Discordja!
Her Apple Corps is strong!

VERSE
She was not invited to the party that they held on Limbo Peak;*
So She threw a Golden Apple, 'sted of turn'd t'other cheek!
O it cracked the Holy Punchbowl and it made the nectar leak;
Her Apple Corps is strong!

* "Limbo Peak" refers to Old Limbo Peak, commonly called by the Greeks
"Ol' Limb' Peak."

If a quixotic socrates studied zen under Zorba...?

"The tide is turning... the enemy is suffering terrible losses"
                                        -Gen. Geo. A. Custer

                                            People in a Position to
Know, Inc.

ON PRAYER

Mal-2 was once asked by one of his Disciples if he often prayed to Eris.
He replied with these words:

No, we Erisians seldom pray, it is much too dangerous. Charles Fort has
listed many factual incidences of ignorant people confronted with, say,
a drought, and then praying fervently -- and then getting the entire
village wiped out in a torrential flood.

"Of course I'm crazy, but that doesn't mean I'm wrong. I'm mad but not
ill"
                        (Werewolf Bridge, Robert Anton Wison)

2920

14. Wipe thine ass with what is written and grin like a ninny at what is
Spoken. Take thine refuge with thine wine in the Nothing behind
Everything, as you hurry along the Path.
        THE PURPLE SAGE
        HBT; The Book of Predictions, Chap. 19

Heaven is down. Hell is up.
This is proven by the fact
that the planets and stars
are orderly in their
movements,                                      IGNOTUM PER IGNOTIUS
while down on earth                     The meaning of this is unknown
we come close to the
primal chaos.
There are four other
proofs,
but I forget them.

        -Josh the Dill
         King Kong Kabal

      IT IS MY FIRM BELIEF THAT IT IS A MISTAKE TO HOLD FIRM BELIEFS.

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The Classical Greeks were not influenced by the Classical Greeks.
 
                       DO NOT CIRCULATE!

                     What We Know About ERIS  (not much)

The Romans left a likeness of Her for posterity-- She was shown as a
grotesque woman with a pale and ghastly look, Her eyes afire, Her
garment ripped and torn, and women look pale and ghastly when concealing
a chilly dagger in their bosoms.

Her geneology is from the Greeks and is utterly confused. Either She was
the twin of Ares and the daughter of Zeus and Hera; or She was the
daughter of Nyx, goddess of night (who was either the daughter or wife
of Chaos, or both), and Nyx's brother, Erebus, and whose brothers and
sisters include Death, Doom, Mockery, and Friendship. And that She begat
Forgetfullness, Quarrels, Lies, and a bunch of gods and goddesses like
that.

One day Mal-2 consulted his Pineal Gland* and asked Eris if She really
created all of those terrible things. She told him that She had always
liked the Old Greeks, but that they cannot be trusted with historic mat-
ters. "They were," She added, "victims of indigestion, you know."

Suffice it to say that Eris is not hateful or malicious. But She is
mischievous, and does get a little bitchy at times.

*THE PINEAL GLAND is where each and every one of us can talk to Eris. If
youhave trouble activating your Pineal, then try the appendix which does
almost as well. Reference: DOGMA I, METAPHYSICS #3, "The Indoctrine of
2921

the Pineal Gland"

                                DIRUIT AEDIFICAT MUTAT QUADRATA ROTUNDUS

                                                        -Horace
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................................................................................
2922

                              THE INSIDE STORY!

       The Law of Fives

        the Law of Fives is one of the oldest Erisian Mysterees. It was
first revealed to Good Lord Omar and is one of the great contributions
to come from The Hidden Temple of The Happy Jesus.

     POEE subscribes to the Law of Fives of Omar's sect. And POEE also
recognizes the holy 23 (2+3=5) that is incorporated by Episkopos Dr.
Mordecai Malignatus, KNS, into his Discordian sect, The Ancient Il-
luminated Seers of Bavaria.

     The Law of Fives states simply that: ALL THINGS HAPPEN IN FIVES, OR
ARE DIVISIBLE BY OR ARE MULTIPLES OF FIVE, OR ARE SOMEHOW DIRECTLY OR
INDIRECTLY APPROPRIATE TO 5.

        The Law of Fives is never wrong.

     In the Erisian Archives is an old memo from Omar to Mal-2: "I find
the Law of Fives to be more and more manifest the harder I look."

    Please do not use this document as toilet tissue

        The Nagas of Upper Burma say that the sun
        shines by day because, being a woman, it
        is afraid to venture out at night.
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"You will find that the State is the kind of ORGANIZATION which, though
it does big things badly, does small things badly too."
                                        - John Kenneth Galbraith

                      THE MYTH OF THE APPLE OF DISCORD
     It seems that Zeus was preparing a wedding banquet for Peleus and
Thetis and did not want to invite Eris because of Her reputation as a
trouble maker.*

     This made Eris angry, and so She fashioned an apple of pure gold**
and inscribed upon it KALLISTI ("To The Prettiest One") and on the day
of the fete She rolled it into the banquet hall and then left to be
alone and joyously partake of a hot dog.

     Now, three of the invited goddesses,*** Athena, Hera, and Aphro-
dite, each immediately claimed it to belong to herself because of the
inscription.  And they started fighting, and they started throwing punch
all over the place and everything.

     Finally Zeus calmed things down and declared that an arbitrator
must be selected, which was a reasonable suggestion, and all agreed. He
sent them to a shepherd of Troy, whose name was Paris because his mother
had had a lot of gaul and had married a Frenchman; but each of the
sneaky goddesses tried to outwit the others by going early and offering
a bribe to Paris.
        Athena offered him Heroic War Victories, Hera offered him Great
Wealth, and Aphrodite offered him the Most Beautiful Woman on Earth.
Being a healthy young Trojan lad, Paris promptly accepted Aphrodite's
bribe and she got the apple and he got screwed.
2923

     As she had promised, she maneuvered earthly happenings so that
Pariscould have Helen (The Helen) then living with her husband Mene-
laus,King of Sparta. Anyway, everyone knows that the Trojan War followed
when Sparta demanded their Queen back and that the Trojan War is said to
be The First War among men.

     And so we suffer because of the Original Snub. And so a Discordian
is to partake of No Hot Dog Buns.   Do you believe that?
-------------------------------------
* This is called THE DOCTRINE OF THE ORIGINAL SNUB
** There is historic disagreement concerning whether this apple was of
metalic gold or acapulco.
*** Actually there were five goddesses, but the Greeks did not know the
Law of Fives.

                                 REMEMBER:
                                 KING
                                 KONG
                                 DIED FOR
                                 YOUR SINS

                                                        Ho Chi Zen
                                                           is
                                                        King Cong

5. An Age of Confusion, or an Ancient Age, is one in which History As We
Know It begins to unfold, in which Whatever Is Coming emerges in
Corporal Form, more or less, and such times are Ages of Balanced
Unbalance, or Unbalanced Balance.

6. An Age of Bureaucracy is an Imperial Age in which Things Mature, in
which Confusion becomes entrenched and during which Balanced Balance,or
Stagnation, is attained.

7. An Age of Disorder or an Aftermath is an Apocalyptic Period of
Transition back to Chaos through the Screen of Oblivion into which the
Age passeth, finally. These are Ages of Unbalanced Unbalance.
                HBT; The Book of Uterus, Chap. 3

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Do You Remember?
1. Polite children will always remember that a church is the ______ of
_____.

................................................................................
2924

An Erisian Hymn
        by Rev. Dr. Mungojerry Grindlebone, KOB
             Episkopos, THE RAYVILLE APPLE PANTHERS

Onwards Christian Soldiers,
Onwards Buddhist Priests.
Onward, Fruits of Islam,
Fight till you're deceased.
Fight your little battles.
Join in thickest fray;
For the Greater Glory,
of Dis-cord-i-a.
Yah, yah, yah,
Yah, yah, yah, yah.
Blfffffffffffft!
 

Mr. Momomoto, famous Japanese who can swallow his nose,has been
exposed. It was recently revealed that it was Mr. Momomoto's brother who
has been doing all this nose swallowing.

 
                                        Heute Die Welt
                                        Morgens das Sonnensystem!

                        Abbey of the Barbarous Relic
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Official Proclamation -- ODD# III(b)/4,i;18Aft3135
--------------------------------------------------

                        POEE DISORGANIZATIONAL MATRIX

V) The House of Apostle of ERIS
   For the Eristocracy and the Cabalablia

   A. The Five Apostles of ERIS
   B. The Golden Apple Corps (KSC)
   C. Episkoposes of The Discordian Society
   D. POEE Cabal Priests
   E. Saints, Erisian Avatars, and Like Personages

IV) The House of the Rising Podge
    for the Disciples of Discordia

   A. Office of My High Reverence, The Polyfather
   B. Council of POEE Priests
   C. The LEGION OF DYNAMIC DISCORD
   D. Eristic Avatars
   E. Aneristic Avatars

III) The House of the Rising Hodge
     For the Bureaucracy

   A. the Bureau of Erisian Archives
   B. the Bureau of The POEE Epistolary, and The Division of Dogmas
   C. The Bureau of Symbols,Emblems, Certificates and Such
   D. The Bureau of Eristic Affairs, and The Administry for The
Unenlightened  Eristic Horde
2925

   E. The Bureau of Aneristic Affairs, and the Administry for the Orders
of Discordia

II) The House of the Rising Collapse
   For the Encouragement of Liberation of Freedom, and/or the Dis-
couragement of the Immanentizing of the Eschaton

   A. The Breeze of Wisdom      and/or  The Wind of Insanity
   B. The Breeze of Integrity   and/or  The Wind of Arrogance
   C. The Breeze of Beauty      and/or  The Wind of Outrages
   D. The Breeze of Love        and/or  The Wind of Bombast
   E. The Breeze of Laughter    and/or  The Wind of Bullshit

I) The Out House
   For what is left over

   A. Miscellaneous Avatars
   B. The Fifth Column
   C. POEE =POPES= everywhere
   D. Drawer "O" for OUT OF FILE
   E. Lost Documents and Forgotten Truths

                        -><-  OFFICIAL - POEE
                              Head Temple, San Francisco
                              HOUSE OF THE RISING PODGE
                              Bureau of The POEE Epistolary

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                     = THE FIVE FINGERED HAND OF ERIS =

The official symbol of POEE is here illustrated. It may be this, or any
similar device to represent TWO OPPOSING ARROWS CONVERGING INTO A COMMON
POINT. It may be vertical, horizontal, or else such, and it may be
elaborated or simplified as desired.

The esoteric name for this symbol is THE FIVE FINGERED HAND OF ERIS,
commonly shortened to THE HAND.
                               /
                        -----><-----
                            /

NOTE: In the lore of western magic, the // is taken to symbolize horns,
especially the horns of Satan or of diabolical beasties. The Five
Fingered Hand of Eris, however, is not intended to be taken as satanic,
for the "horns" are supported by another set, of inverted "horns". Or
maybe it is walrus tusks. I don't know what it is, to tell the truth.

        "Surrealism aims at the total transformation of the mind
        and all that resembles it"
                                                -Breton
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                               -><- POEE -><-

POEE (pronounced "POEE") is an acronym for The PARATHEO-ANAMETAMYSTIKHO-
OD OF ERIS ESOTERIC. The first part can be taken to mean "equivalent
deity,reversity beyond-mystique." We are not really esoteric, it's just
that nobody pays much attention to us.
2926

MY HIGH REVERENCE MALACLYPSE THE YOUNGER, AB, DD, KSC, is the High
Priest of POEE, and POEE is grounded in his episkopotic revelations of
The Goddess. He is called [The Omnibenevolent Polyfather of Virginity in
Gold].

The POEE HEAD TEMPLE is the Joshua Norton Cabal of The Discordian
Society, which is located in Mal-2's pineal gland and can be found by
temporally and spacially locating the rest of Mal-2.

POEE has no treasury, no by-laws, no articles, no guides save Mal-2's
pineal gland, and has only one scruple-- which Mal-2 keeps on his key
chain.

POEE has not registered,incorporated, or otherwise chartered with the
State, and so the State does not recognize POEE or POEE Ordinations,
which is only fair, because POEE does not recognize the State.

POEE has 5 DEGREES:
        There is the neophyte, or LEGIONNAIRE DISCIPLE.
        The LEGIONNAIRE DEACON, who is catching on.
        An Ordained POEE PRIEST/PRIESTESS or a CHAPLIN.
        The HIGH PRIEST, the Polyfather.
        And POEE =POPE=.

POEE LEGIONNAIRE DISCIPLES are authorized to initiate others as
Discordian Society Legionnaires. PRIESTS appoint their own DEACONS. The
POLYFATHER ordains priests. I don't know about the =POPES=.

" This book is a mirror. When a monkey looks in, no apostle looks out."
                                        -Lichtenberg

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                      Application For Membership
           In the Erisian movement of the DISCORDIA SOCIETY

1. Today's date                         Yesterday's Date

2. Purpose of this application: --membership in : a. Legion of Dynamic
Discord
   b. POEE  c. Bavarian Illuminati d. All of the Above  e. None of the
Above
   f. Other-- BE SPECIFIC!

3. Name_________________________                Holy Name_____________
 
   Address_____________________________________________________________
         (If temporary, also give an address from which mail can be
forwarded)

4. Description: Born: []Yes []No   Eyes:[]2 []other     Height:

   ..... fl. oz.   Last time you had a haircut:         Reason:

   Race: []horse []human      I.Q.: 150-200  200-250  250-300  over 300

5. History: Education - highest grade completed 1 2 3 4 5 6 over 6th
   Professional: On another ream of paper list every job since 1937 from
2927

which    you have been fired. Medical: On a separate sheet labeled
"confidential" list all major psychic psychotic episodes experienced
within the last 24   hours

6. Sneaky Questions to establish personality traits
   I would rather a. live in an outhouse b. play in a rock group c. eat
   caterpillars.  I wear obscene tattoos because ..........
   I have ceased raping little children []yes []no -- reason ..........

7. Self Portrait

Rev. Mungo
For Office Use Only -- acc. rej. burned

                                                LICK HERE!!!
 
                                                    *

                                                (You may be one
                                                 of the lucky 25)

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-><-

POEE & It's Priests

If you like Erisianism as it is presented according to Mal-2, then you
may wish to form your own POEE CABAL as a POEE PRIEST and you can go do
a bunch of POEE Priestly Things. A "POEE Cabal" is exactly what you
think it is.

The High Priest makes no demands on his Priests, though he does rather
expect good will of them. The Office of The Polyfather is point, not to
teach. Once in a while, he even listens.

Should you find that your own revelations of The Goddess become
substantially different that the revelations of Mal-2, then perhaps the
Goddess has plans for you as an Episkopos, and you might consider
creating your own sect from scratch, unhindered. Episkoposes are not
competing with each other, and they are all POEE priests anyway (as soon
as I locate them). The point is that Episkoposes are developing separate
paths to the Erisian mountain top. See the section "Discordian Society"

ORDINATION AS A POEE PRIEST

There are no particular qualifications for Ordination because if you
want to be a POEE Priest then you must undoubtedly qualify. Who could
possibly know better than you whether or not you should be Ordained?

An ORDAINED POEE PRIEST or PRIESTESS is defined as "one who holds an
Ordination Certificate from the Office of the Polyfather."
2928

        Seek into the Chao if thou wouldst be wise
        And find ye delight in Her Great Surprise!
        Look into the Chao if thou wantest to know
        What's in a Chao and why it ain't so!
          (HBT; The Book of Advise, 1:1)

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                      World Council of Churches Boutique

Note to POEE Priests:

The Polyfather wishes to remind all Erisians the POEE was conceived not
as a commercial enterprise, and that you are requested to keep your cool
when seeking funds for POEE Cabals or when spreading the POEE Word via
the market place.

The Hidden stone ripens fast,
then laid bare like a turnip
can easily be cut out at last
but even then the danger isn't past.
That man lives best who's fain
to live half mad, half sane.
        -Flemish Poet Jan Van
         Stijevoort, 1524.

                           The Erisian Affirmation

BEFORE THE GODDESS ERIS, I (name or holyname), do herewith declare
myself a POEE BROTHER of THE LEGION OF DYNAMIC DISCORD.
HAIL HAIL HAIL HAIL HAIL ERIS ERIS ERIS ERIS ERIS ALL HAIL DISCORDIA!

the presiding POEE Official (if any) responds:

 ALL HAIL DISCORDIA!

find the goddess Eris                           To Diverse Gods
Within your Pineal Gland                        Do Mortals bow;
      POEE                                      Holy Cow, and
                                                Wholly Chao
                                                -Rev. Dr. Grindlebone
                                                 Monroe Cabal

"common sense is what tells you that the world is flat."

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This is St. Gulik. He is the Messenger of the Goddess. A different age
from ours called him Hermes. Many people called him by many names. He is
a Roach.

________________________________________________________________________

2929

                          Legion of Dynamic Discord

                                     HARK

       RECOGNIZE that the -- DISCORDIAN SOCIETY -- doth hereby certify

                               As a Legionnaire

 
                                                Glory to We Children of
ERIS
 
                                                  Presented under the
auspices
                                                  of our Lady of
Discord, ERIS
                                                  by the House of the
Apostles
                                                  of ERIS.

                                                        -><-
________________________________________________________________________
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                          HOW TO START A POEE CABAL
                  WITHOUT MESSING AROUND WITH THE POLYFATHER

If you can't find the Polyfather, or having found him, don't want
anything to do with him, you are still authorized to form your own POEE
CABAL and do Priestly Things, using the Principia Discordia as a guide.
Your Official Rank will be POEE CHAPLIN for the LEGION OF DYNAMIC
DISCORD, which is exactly the same as a POEE PRIEST except that you
don't have an Ordination Certificate.  The words you are now reading are
your ordination.

HOW TO BECOME A POEE CHAPLIN

1. Write the ERISIAN AFFIRMATION in five copies.
2. Sign and nose-print each copy.
3. Send one to the President of the United States.
4. Send one to
        The California State Bureau of Furniture and Bedding
        1021 'D' Street, Sacramento CA 94814
5. Nail one to a telephone pole. Hide one. And burn the other.
Then consult your pineal gland.

General License was Sgt. Pepper's Commander

                            ###126######126### OLD POEE SLOGAN ###126######126###
                           When in Doubt, Fuck it.
                      When not in Doubt... get in Doubt!

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Trip 5!

2930

                         = The POEE Baptismal Rite =
 This Mysteree Rite is not required for initiation, but it is offered by
many POEE Priests to proselytes who desire a formal ceremony.

1) The Priests and four Brothers are arranged in a pentagon with the
Initiate in the center facing the Priests. If possible, the Brothers on
the immediate right and left of the Priest should be Deacons. The
Initiate must be totally naked, to demonstrate that he is truly a human
being and not something else in disguise like a cabbage or something.

2) All persons in the audience and the pentagon, excepting the Priest,
assume a squatting position and return to a standing position. This is
repeated four more times. This dance is symbolic of the humility of we
Erisians.

3) The Priest begins:
   I, (complete Holy Name, with Mystical Titles, and degrees, designa-
tions, offices, &tc.), Ordained Priest of the Paratheo-anametamystikhood
of Eris Esoteric, with the Authority invested at me by the High Priest
of It, Office of the Polyfather, The House of the Rising Podge, POEE
Head Temple; Do herewith Require of Ye:

        1) ARE YE A HUMAN BEING AND NOT A CABBAGE OR SOMETHING? The
Initiate answers YES.
        2) THAT'S TOO BAD. DO YE WISH TO BETTER THYSELF? The Initiate
answers YES.
        3) HOW STUPID. ARE YE WILLING TO BECOME PHILOSOPHICALLY
ILLUMINIZED? He answers YES.
        4) VERY FUNNY. WILL YE DEDICATE YESELF TO THE HOLEY ERISIAN
MOVEMENT? The Initiate answers PROBABLY.
        5) THEN SWEAR YE THE FOLLOWING AFTER ME:
(The Priest here leads the Initiate in a recital of THE ERISIAN
AFFIRMATION.)
The Priest continues: THEN I DO HERE PROCLAIM YE POEE DISCIPLE (name),
LEGIONNAIRE OF THE LEGION OF DYNAMIC DISCORD. HAIL ERIS! HAIL HAIL! HAIL
YES!

4) All present rejoice grandly. The new Brother opens a large jug of
wine and offers it to all who are present.

5) The Ceremony generally degenerates.

Mord says that Omar says that we are all unicorns anyway.

                                            DO NOT PULL ON YELLOW TIP

3. And though Omar did bid of the Collector of Garbage, in words that
were both sweet and bitter, to surrender back the cigar box containing
the cards designated by the Angel as The Honest Book of Truth, the
Collector was to him as one who might be smitten deaf, saying only:
'Gainst the rules, y' know.
................................................................................
2931

        HBT; The Book of Explanations, Chap 2

                                                     Answers:
                                                1. Harry Houdini
                                                2. Swing Music
                                                3. Pretzels
                                                4. 8 months
                                                5. Testy Culbert
                                                6. It protrudes.
                                                7. No vocal cords

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                            THE POEE MYSTEREE OATH        G3400
                                                            50
The Initiate swears the following:                         DMTS
                                                            19
        FLYING BABY SHIT!!!!!

(Brothers of the Ancient Illuminated Seers of Bavaria sect may wish to
substitute the German:
        FLIEGENDE KINDERSCHEISSE!
or perhaps
        WIECZNY KWIAT WTADZA!!!!!
which is Ewige Blumenkraft in Polish.)

THE RECENT EXPOSE THAT MR. MOMOMOTO, FAMOUS JAPANESE WHO CAN SWALLOW HIS
NOSE, CANNOT SWALLOW HIS NOSE BUT HIS BROTHER CAN, HAS BEEN EXPOSED! IT
IS MR. MOMOMOTO WHO CAN SWALLOW HIS NOSE. HE SWALLOWED HIS BROTHER IN
THE SUMMER OF '44.

Corrections to last week's copy: Johnny Sample is offensive cornerback
for the New York Jets, not fullback as stated. Bobby Tolan's name is not
Randy, but mud. All power to the people, and ban the fucking bomb.

                                          "This statement is false"
                                                   (courtesy of POEE)
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                         NO TWO EQUALS ARE THE SAME!

                            THE DISCORDIAN SOCIETY

The Discordian Society has no definition.

I sometimes think of it as a disorganization of Eris Freaks. It has been
called a guerrilla mind theatre. Episkopos Randomfactor, Director of
Purges of Our People's Underworld Movement sect in Larchmont, prefers
"The World's Greatest Association of What-ever-it-is-that-we-are." Lady
Mal thinks of it as a RENAISSANCE THINK TANK. Fang the Unwashed, WKC,
won't say. You can think of it any way you like.

AN EPISKOPOS OF THE DISCORDIAN SOCIETY
is one who prefers total autonomy, and creates his own Discordian sect
as The Goddess directs him. He speaks for himself and for those that say
that they like what he says.
2932

THE LEGION OF DYNAMIC DISCORD:
A Discordian Society Legionnaire is one who prefers not to create his
own sect.

If you want in on the Discordian Society then declare yourself what you
wish do what you like and tell us about it or if you prefer don't.

There are no rules anywhere.            Some Episkoposes
The Goddess Prevails.                   have a one-man cabal.
                                        Some work together.
                                        Some never do explain.

When I get to the bottom I go back to the top
of the slide where I stop and I turn and I go
for a ride, then I get to the bottom and I see
you again! Helter Skelter!
                        -John Lennon

"Everybody I know who is right always agrees with ME" -Rev Lady Mal

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THE GOLDEN APPLE CORPS

The Golden Apple Corps* is an honorary position for the Keepers of The
Sacred Chao, so that they can put "KSC" after their names.

It says little,
does less,
means
nothing.

* Not to be confused with The Apple Corps Ltd. of those four singers. We
thought of it first.

                            - The Numeral V sign -
Used by Old Roman Discordians, Illuminatus Churchill, and innocent
Hippies everywhere.

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PERPETUAL DATE CONVERTER FROM GREGORIAN TO POEE CALENDAR

Seasons
   1) Chaos - Patron Apostle Hung Mung
   2) Discord - Patron Apostle Dr. Van Van Mojo
   3) Confusion - Patron Apostle Sri Syadasti
   4) Bureaucracy - Patron Apostle Zarathud
   5) The Aftermath - Patron Apostle The Elder Malaclypse

Days of the Week*                 * The DAYS OF THE WEEK
   1) Sweetmorn                   are named from the five Basic
Elements:
   2) Boomtime                 SWEET, BOOM, PUNGENT, PRICKLE, and ORANGE
   3) Pungenday
   4) Prickle-Prickle
   5) Setting Orange

2933

HOLYDAYS

A) APOSTLE HOLYDAYS                             B) SEASON HOLYDAYS
   1) Mungday                                      1) Chaoflux
   2) Mojoday                                      2) Discoflux
   3) Syaday                                       3) Confuflux
   4) Zaraday                                      4) Bureflux
   5) Maladay                                      5) Afflux
Each occurs on the 5th                          Each occurs on the 50th
day of the Season                               day of each Season

C) ST. TIB'S DAY - occurs once every 4 years (1+4=5) and is inserted
between the 59th and 60th days of the Season of Chaos

                    SM BT PD PP SO                          SM BT PD PP SO
                    -- -- -- -- --                          -- -- -- -- --
Jan  1  2  3  4  5   1  2  3  4  5 Chs  Jul  5  6  7  8  9  40 41 42 43 44
Cfn
     6  7  8  9 10   6  7  8  9 10          10 11 12 13 14  45 46 47 48 49
 
    11 12 13 14 15  11 12 13 14 15          15 16 17 18 19  50 51 52 53 54
 
    16 17 18 19 20  16 17 18 19 20          20 21 22 23 24  55 56 57 58 59
 
    21 22 23 24 25  21 22 23 24 25          25 26 27 28 29  60 61 62 63 64
 
    26 27 28 29 30  26 27 28 29 30          30 31  1  2  3  65 66 67 68 69
 
    31  1  2  3  4  31 32 33 34 35      Aug  4  5  6  7  8  70 71 72 73  1
Bcy
Feb  5  6  7  8  9  36 37 38 39 40           9 10 11 12 13   2  3  4  5  6
 
    10 11 12 13 14  41 42 43 44 45          14 15 16 17 18   7  8  9 10 11
 
    15 16 17 18 19  46 47 48 49 50          19 20 21 22 23  12 13 14 15 16
 
    20 21 22 23 24  51 52 53 54 55          24 25 26 27 28  17 18 19 20 21
 
    25 26 27 28* 1  56 57 58 59 60          29 30 31  1  2  22 23 24 25 26
 
Mar  2  3  4  5  6  61 62 63 64 65      Sep  3  4  5  6  7  27 28 29 30 31
 
     7  8  9 10 11  66 67 68 69 70           8  9 10 11 12  32 33 34 35 36
 
    12 13 14 15 16  71 72 73  1  2 Dsc      13 14 15 16 17  37 38 39 40 41
 
    17 18 19 20 21   3  4  5  6  7          18 19 20 21 22  42 43 44 45 46
 
    22 23 24 25 26   8  9 10 11 12          23 24 25 26 27  47 48 49 50 51
 
    27 28 29 30 31  13 14 15 16 17          28 29 30  1  2  52 53 54 55 56
................................................................................
 2934

Apr  1  2  3  4  5  18 19 20 21 22      Oct  3  4  5  6  7  57 58 59 60 61
 
     6  7  8  9 10  23 24 25 26 27           8  9 10 11 12  62 63 64 65 66
 
    11 12 13 14 15  28 29 30 31 32          13 14 15 16 17  67 68 69 70 71
 
    16 17 18 19 20  33 34 35 36 37          18 19 20 21 22  72 73  1  2  3
Afm
    21 22 23 24 25  38 39 40 41 42          23 24 25 26 27   4  5  6  7  8
 
    26 27 28 29 30  43 44 45 46 47          28 29 30 31  1   9 10 11 12 13
 
May  1  2  3  4  5  48 49 50 51 52      Nov  2  3  4  5  6  14 15 16 17 18
 
     6  7  8  9 10  53 54 55 56 57           7  8  9 10 11  19 20 21 22 23
 
    11 12 13 14 15  58 59 60 61 62          12 13 14 15 16  24 25 26 27 28
 
    16 17 18 19 20  63 64 65 66 67          17 18 19 20 21  29 30 31 32 33
 
    21 22 23 24 25  68 69 70 71 72          22 23 24 25 26  34 35 36 37 38
 
    26 27 28 29 30  73  1  2  3  4 Cfn      27 28 29 30  1  39 40 41 42 43
 
    31  1  2  3  4   5  6  7  8  9      Dec  2  3  4  5  6  44 45 46 47 48
 
Jun  5  6  7  8  9  10 11 12 13 14           7  8  9 10 11  49 50 51 52 53
 
    10 11 12 13 14  15 16 17 18 19          12 13 14 15 16  54 55 56 57 58
 
    15 16 17 18 19  20 21 22 23 24          17 18 19 20 21  59 60 61 62 63
 
    20 21 22 23 24  25 26 27 28 29          22 23 24 25 26  64 65 66 67 68
 
    25 26 27 28 29  30 31 32 33 34          27 28 29 30 31  69 70 71 72 73
 
    30  1  2  3  4  35 36 37 38 39     [1991 = 3157][Next St. Tibs Day in
3158]

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                              HOLY NAMES

Discordians have a tradition of assuming HOLY NAMES. This is not
unique to Erisianism, of course. I suppose that Pope Paul is the son
of Mr. and Mrs. VI?

Will whoever stole Brother Reverend Magoun's pornography please return
it.

................................................................................
2935

                       THE BEARER OF THIS CARD
                     IS A GENUINE AND AUTHORIZED
                               ###126### POPE ###126###
                      So please Treat Him Right
                             GOOD FOREVER

       Genuine and authorized by The House of Apostles of ERIS
-----------------------------------------------------------------------
Every man, woman and child on this Earth is a genuine and authorized
Pope Reproduce and distribute these cards freely- POEE Head Temple, San
Francisco

A =POPE= is someone who is not under the authority of the authorities.

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For Your Enlightenment

                         THE PARABLE OF THE BITTER TEA
                                      by
                       Rev. Dr. Hypocrates Magoun, P.P.
                          POEE PRIEST, Okinawa Cabal

        When Hypoc was through meditating with St. Gulik, he went there
into the kitchen where he busied himself with preparing the feast and in
his endeavor, he found that there was some old tea in a pan left
standing from the night before, when he had in his weakness forgot about
its making and had let it sit steeping for 24 hours. It was dark and
murky and it was Hypoc's intention to use this old tea by diluting it
with water. And again in his weakness, chose without further considera-
tion and plunged into the physical labor of the preparations. It was
then when deeply immersed in the pleasure of that trip, he had a sudden
loud clear voice in his head saying "it is bitter tea that involves you
so." Hypoc heard the voice, but the struggle inside intensified, and the
pattern, previously established with the physical laboring and the
muscle messages coordinated and unified or perhaps coded, continued to
exert their influence and Hypoc succummed to the pressure and he denied
the voice.
        And again he plunged into the physical orgy and completed the
task, and Lo as the voice had predicted, the tea was bitter.

                                "The Five Laws have root in awareness."
                                        --Che Fung (Ezra Pound, Canto
85)

The Hell Law says that Hell is reserved exclusively for them that
believe in it. Further, the lowest Rung in Hell is reserved for them
that believe in it on the supposition that they'll go there if they
don't.
     HBT; The Gospel According to Fred, 3:1

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A SERMON ON ETHICS AND LOVE

        One day Mal-2 asked the messenger spirit Saint Gulik to approach
the Goddess and request Her presence for some desperate advice. Shortly
afterwards the radio came on by itself, and an ethereal female Voice
said YES?
2936

        "O! Eris! Blessed Mother of Man! Queen of Chaos! Daughter of
Discord!  Concubine of Confusion! O! Exquisite Lady, I beseech You to
lift a heavy burden from my heart!"

        WHAT BOTHERS YOU, MAL? YOU DON'T SOUND WELL.

        "I am filled with fear and tormented with terrible visions of
pain.  Everywhere people are hurting one another, the planet is rampant
with injustices, whole societies plunder groups of their own people,
mothers imprison sons, children perish while brothers war. O, woe."

        WHAT IS THE MATTER WITH THAT, IF IT IS WHAT YOU WANT TO DO?

        "But nobody Wants it! Everybody hates it."

        OH. WELL, THEN STOP.

        At which moment She turned herself into an aspirin commercial
and left The Polyfather stranded alone with his species.

SINISTER DEXTER HAS A BROKEN SPIROMETER.

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                            CHAPTER 5: THE PIONEERS
                  =THE FIVE APOSTLES OF ERIS & WHO THEY BE =

1. HUNG MUNG
A Sage of Ancient China and Official Discordian Missionary to the
Heathen Chinee. He who originally devised THE SACRED CHAO. Patron of the
Season of Chaos. Holyday: Jan 5.

2. DR. VAN VAN MOJO
A Head Doctor of Deep Africa and Maker of Fine Dolls. D.H.V., Doctor of
Hoodoo and Vexes, from The Greater Metropolitan Yorba Linda Jesus Will
Save Your Bod Home Study Bible School; and F.I.H.G.W.P., Fellow of the
Intergalactic Haitian Guerrillas for World Peace. Patron of The Season
of Discord. Holyday: Mar 19.
[NOTE: Erisians of The Laughing Christ sect are of the silly contention
that Dr. Mojo is an imposter and that PATAMUNZO LINGANANDA is the True
Second Apostle. Lord Omar claims that Dr. Mojo heaps hatred upon
Patamunzo, who sends only Love Vibrations in return. But we of the POEE
sect know that Patamunzo is the Real Imposter, and that those vibrations
of his are actually an attempt to subvert Dr. Mojo's rightful apostilic
authority by shaking him out of his wits.

3. SRI SYADASTI SYADAVAKTAVYA SYADASTI SYANNASTI SYADASTI CAVAKTAVYASCA
SYADASTI SYANNASTI SYADAVATAVYASCA SYADASTI SYANNASTI SYADAVAKTAVYASCA
commonly called just SRI SYADASTI
His name is Sanskrit, and means: All affirmations are true in some
sense, false in some sense, meaningless in some sense, true and false in
some sense, true and meaningless in some sense, false and meaningless in
some sense, and true and false and meaningless in some sense.
He is an Indian Pundit and Prince, born of the Peyotl Tribe, son of
Gentle Chief Sun Flower Seed and the squaw Merry Jane. Patron to
psychedelic type Discordians. Patron of the Season of Confusion.
Holyday: May 31. NOTE: Sri Syadasti should not be confused with BLESSED
ST. GULIK THE STONED, who is not the same person but is the same
2937

Apostle.

4. ZARATHUD THE INCORRIGIBLE, sometimes called ZARATHUD THE STAUNCH
A hard nosed Hermit of Medieval Europe and Chaosphe Bible Banger. Dubbed
"Offender of The Faith." Discovered the Five Commandments. Patron of the
Season of Bureaucracy. Holyday: Aug. 12

5. THE ELDER MALACLYPSE
A wandering Wiseman of Ancient Mediterrania ("Med-Terra" or middle
earth), who followed a 5-pointed Star through the alleys of Rome,
Damascus, Baghdad, Jerusalem, Mecca and Cairo, bearing a sign that
seemed to read "DOOM". (This is a misunderstanding. The sign actually
read "DUMB". Mal-1 is a Non-Prophet.) Patron and namesake of Mal-2.
Patron on The Season of The Aftermath. Holyday: Oct 24.

All statements are true in some sense, false in some sense, meaningless
in some sense, true and false in some sense, true and meaningless in
some sense, false and meaningless in some sense, and true and false and
meaningless in some sense. A public service clarification by the Sri
Syadasti School of Spiritual Wisdom, Wilmette.

The teachings of the Sri Syadasti School of Spiritual School of
Spiritual Wisdom are true in some sense, false in some sense, meaning-
less in some sense, true and false in some sense, true and meaningless
in some sense, false and meaningless in some sense, and true and false
and meaningless in some sense.
Patamunzo Lingananda School of Higher Spiritual Wisdom, Skokie.

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Hey Man...Great! I feel goofy, the way my old man looks when he's drunk.

                          THE HONEST BOOK OF TRUTH
                   being a BIBLE of The Erisian Movement

                         and How it was Revealed to
          Episkopos LORD OMAR KHAYYAM RAVENHURST, KSC; Bull Goose
        of Limbo; and Master Pastor of the Church Invisible of
        the Laughing Christ, Hidden Temple of The Happy Jesus,
                  Laughing Buddha Jesus [LBJ] Ranch

                    From the Honest Book of Truth
                 THE BOOK OF EXPLANATIONS, Chapter 1

1. There came one day to Lord Omar, Bull Goose of Limbo, a Messenger
of Our Lady who told him of a Sacred Mound wherein was buried an
Honest Book.

2. And the Angel of Eris bade of the Lord: Go ye hence and dig the
Truth, that ye may come to know it and, knowing it, spread it and,
spreading it, wallow in it and, wallowing in it, lie in it and ,lying
in the Truth, become a Poet of the Word and a Sayer of Sayings -- an
Inspiration to all men and a Scribe to the Gods.

3. So Omar went forth to the Sacred Mound, which was to the East of
Mullah, and thereupon he worked digging in the sand for five days and
2938

five nights, but found no book.

4. At the end of five days and five nights of digging, it came to pass
that Omar was exhausted. So he put his shovel to one side and bedded
himself down on the sand, using as a pillow a Golden Chest he had
uncovered on the first day of his labors.

5. Omar slept.

6. On the fifth day of his sleeping, Lord Omar fell into a Trance, and
there came to him in the Trance a Dream, and there came to him in the
Dream a Messenger of Our Lady who told him of a Sacred Grove wherein
was hidden a Golden Chest.

7. And the Angel of Eris bade of the Lord: Go ye hence and lift the
Stash, that ye may come to own it and, owning it, share it and,
sharing it, love in it and, loving in it, dwell in it and, dwelling in
the Stash, become a Poet of the Word and a Sayer of Sayings - an
Inspiration to all men and a Scribe to the Gods.

8. But Omar lamented, saying unto the Angel: What is this shit,man?
What care I for the Word and Sayings? What care I for the Inspiration
of all men? Wherein does it profit a man to be a Scribe to the Gods
when the Scribes of the Governments do nothing, yet are paid better
wages?

9. And, lo, the Angel waxed in anger and Omar was stricken to the Ground

by an Invisible Hand and did not arise for five days and five nights.

10. And it came to pass that on the fifth night he dreampt, and in his
Dream he had a Vision, and in this Vision there came unto him a
Messenger of Our Lady who entrusted to him a Rigoletto cigar box
containing many filing cards, some of them in packs with rubber bands
around, and upon these cards were sometimes written verses, while upon
others nothing was written.

11. Thereupon the Angel Commanded to Lord: Take ye this Honest Book of
Truth to thine bosom and cherish it. Carry it forth into The Land and
Lay it before Kings of Nations and Collectors of Garbage. Preach from
it unto the Righteous, that they may renounce their ways and repent.

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                          CONVENTIONAL CHAOS

GREYFACE

In the year 1166 B.C., a malcontented hunchbrain by the name of
Greyface, got it into his head that the universe was as humorless as
he, and he began to teach that play was sinful because it contradicted
the ways of Serious Order. "Look at all the order around you," he
said. And from that, he deluded honest men to believe that reality was
a straightjacket affair and not the happy romance as men had known it.

It is not presently understood why men were so gullible at that
particular time, for absolutely no one thought to observe all the
disorder around them and conclude just the opposite. But anyway,
Greyface and his followers took the game of playing at life more
2939

seriously than they took life itself and were known even to destroy
other living beings whose ways of life differed from their own.

The unfortunate result of this is that mankind has since been
suffering from a psychological and spiritual imbalance. Imbalance causes
frustration, and frustration causes fear. And fear makes for a bad trip.
Man has been on a bad trip for a long time now.

It is called THE CURSE OF GREYFACE.

                                          Bullshit makes the flowers
                                                grow & that's beautiful.

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Climb into the Chao with a friend or two
And follow the Way it carries you,
Adrift like a Lunatic Lifeboat Crew
Over the Waves in whatever you do.
        (HBT; The Book of Advise, 1:3)

[graphic deleted... if you wanna see it, READ THE BOOK]

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Meanwhile, at the Chinese laundromat...

                DOGMA I - METAPHYSICS #2, "COSMOLOGY"*

                          THE BOOK OF UTERUS
                    from the Honest Book of Truth
                        revealed to Lord Omar

1. Before the beginning was the Nonexistent Chao, balanced in Oblivion
by the Perfect Counterpushpull of the Hodge and the Podge.

2. Whereupon, by an Act of Happenstance, the Hodge began gradually to
overpower the Podge -- and the Primal Chaos thereby came to be.

3. So in the beginning was the Primal Chaos, balanced on the Edge of
Oblivion by the Perfect Counterpullpush of the Podge and the Hodge.

4. Whereupon, by the Law of Negative Reversal,** the Podge swiftly
underpowered the Hodge and Everything broke loose.

5. And therein emerged the Active Force of Discord, the Subtle Manifes-
tation of the Nonexistent Chao, to guide Everything along the Path back
to Oblivion - that it might not become lost among Precepts of Order in
the Region of Thud.

6. Forasmuch as it was Active, the Force of Discord entered the State of
Confusion, wherein It copulated with the Queen and begat ERIS, Our Lady
of Discord and Gross Manifestation of the Nonexistent Chao.

7. And under Eris Confusion became established, and was hence called
Bureaucracy; while over Bureaucracy Eris became established, and was
2940

hence called Discordia.

8. By the by it came to pass that the Establishment of Bureaucracy
perished in a paper shortage.

9. Thus it was, in accord with the Law of Laws.

10. During and after the Fall of the Establishment of Bureaucracy was
the Aftermath, an Age of Disorder in which calculation, computations,
and reckonings were put away by the Children of Eris in Acceptance and
Preparation for the Return to Oblivion to be followed by a Repetition of
the Universal Absurdity. Moreover, of Itself the Coming of Aftermath
waseth a Resurrection of the Freedom-flowing Chaos. HAIL ERIS!

11. Herein was set into motion the Eristic Pattern, which would Repeat
Itself Five Times Over Seventy-three Times, after which nothing would
happen.
____________________________
* This doctrine should not be confused with DOGMA III - HISTORY #6,
"HISTORIC CYCLES," which states that social progress occurs in five
cycles, the first three ("The Tricycle") of which are THESIS, ANTITHESIS
and PARENTHESIS; and the last two ("the Bicycle") of which are CONSTER-
NATION and MORAL WARPTITUDE.

** The LAW OF NEGATIVE REVERSAL states that if something does not happen
then the exact opposite will happen, only in exactly the opposite manner
from that in which it did not happen.

Dull but Sincere Filler
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"And, behold, thusly was the Law formulated: Imposition of Order =
escalation of Disorder!"
 [H.B.T. ; The Gospel According to Fred, 1:6]

THE FIVE ORDERS OF DISCORDIA ("THEM")
Gen. Pandaemonium, Commanding

The seeds of the ORDERS OF DISCORDIA were planted by Greyface into his
early disciples. They form the skeleton of the Aneristic Movement, which
over emphasizes the Principle of Order and is antagonistic to the
necessary compliment, the Principle of Disorder. The Orders are composed
of persons all hung up on authority, security and control; i.e., they
are blinded by the Aneristic Illusion. They do not know that they belong
to Orders of Discordia.  But we know.

1. The Military Order of THE KNIGHTS OF THE FIVE SIDED TEMPLE. This is
for all the soldiers and bureaucrats of the world.

2. The Political Order of THE PARTY FOR WAR ON EVIL. This is reserved
for lawmakers, censors, and like ilk.

3. The Academic Order of THE HEMLOCK FELLOWSHIP. They commonly inhabit
schools and universities, and dominate many of them.

4. The Social Order of THE CITIZENS COMMITTEE FOR CONCERNED CITIZENS.
This is mostly a grass-roots version of the more professional military,
political, academic and sacred Orders.
2941

5. The Sacred Order of THE DEFAMATION LEAGUE. Not much is known about
the D.L., but they are very ancient and quite possibly were founded by
Greyface himself.  It is known that they now have absolute domination
over all organized churches in the world. It is also believed that they
have been costuming cabbages and passing them off as human beings.

A person belonging to one or more Order is just as likely to carry a
flag of the counter-establishment as the flag of the establishment--
just as long as it is a flag.

Don't let THEM immanentize the Eschaton.

HIP-2-3-4, HIP-2-3-4
Go To Your Left-Right....

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THE FOLLOWING IS QUOTED FROM BERGAN EVANS
ON NORBERT WEINER, NUCLEAR PHYSICIST

        The second concept Wiener has to establish is that of entropy.
Probability is a mathematical concept, coming from statistics. Entropy
comes from physics. It is the assertion-- established logically and
experimentally-- that the universe, by its nature, is "running down",
moving toward a state of inert uniformity devoid of form, matter,
hierarchy or differentiation.

        That is, in any given situation, less organization, more chaos,
is overwhelmingly more probable than tighter organization or more order.

        The tendency for entropy to increase in isolated systems is
expressed in the second law of thermodynamics-- perhaps the most
pessimistic and amoral formulation in all human thought.

        It applies however, to a closed system, to something that is an
isolated whole, not just a part. Within such systems there may be parts,
which draw their energy from the whole, that are moving at least
temporarily, in the opposite direction; in them order is increasing and
chaos is diminishing.

        The whirlpools that swirl in a direction opposed to the main
current are called "enclaves". And one of them is life, especially human
life, which in a universe moving inexorably towards chaos moves towards
increased order.

IF THE TELEPHONE RINGS TODAY..... WATER IT!
        -Rev. Thomas, Gnostic
         N.Y.C. Cabal

                                   Personal
PLANETARY Pi, which I discovered, is 61. It's a Time-Energy relationship
existing between sun and inner plants and I use it in arriving at many
facts unknown to science. For example, multiply nude earth's circum-
ference 24,902.20656 by 61 and you get the distance of moon's orbit
around the earth.  This is slightly less than the actual distance
because we have not yet considered earth's atmosphere. So be it.
2942

Christopher Garth, Evanston

"I should have been a plumber."
        --Albert Einstein
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"Grasshopper always wrong in argument with chicken"
                -Book of Chan compiled by O.P.U. sect

                         = ZARATHUD'S ENLIGHTENMENT =

        Before he became a hermit, Zarathud was a young Priest, and took
great delight in making fools of his opponents in front of his fol-
lowers.

        One day Zarathud took his students to a pleasant pasture and
there he confronted The Sacred Chao while She was contentedly grazing.

        "Tell me, you dumb beast." demanded the Priest in his commanding
voice, "why don't you do something worthwhile. What is your Purpose in
Life, anyway?"

        Munching the tasty grass, The Sacred Chao replied "MU".*

        Upon hearing this, absolutely nobody was enlightened. Primarily
because nobody could understand Chinese.

* "MU" is the Chinese ideogram for NO-THING

TAO FA TSU-DAN                                      FIND PEACE WITH A
                                                    CONTENTED CHAO

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                           THE SACRED CHAO

THE SACRED CHAO is the key to illumination. Devised by the Apostle Hung
Mung in ancient China, it was modified and popularized by the Taoists
and is sometimes called the YIN-YANG. The Sacred Chao is not the
Yin-Yang of the Taoists. It is the HODGE-PODGE of the Erisians. And,
instead of a Podge spot on the Hodge side, it has a PENTAGON which
symbolizes the ANERISTIC PRINCIPLE, and instead of a Hodge spot on the
Podge side, it depicts the GOLDEN APPLE OF DISCORDIA to symbolize the
ERISTIC PRINCIPLE.

The Sacred Chao symbolizes absolutely everything anyone need ever know
about absolutely anything, and more! It even symbolizes everything not
worth knowing, depicted by the empty space surrounding the Hodge-Podge.

HERE FOLLOWS SOME PSYCHO-METAPHYSICS.
If you are not hot for philosophy, best just to skip it.

        The Aneristic Principle is that of APPARENT ORDER; the Eristic
Principle is that of APPARENT DISORDER. Both order and disorder are man
made concepts and are artificial divisions of PURE CHAOS, which is a
level deeper that is the level of distinction making.

2943

        With our concept making apparatus called "mind" we look at
reality through the ideas-about-reality which our cultures give us. The
ideas-about-reality are mistakenly labeled "reality" and unenlightened
people are forever perplexed by the fact that other people, especially
other cultures, see "reality" differently. It is only the ideas-about-
-reality which differ. Real (capital-T True) reality is a level deeper
that is the level of concept.

        We look at the world through windows on which have been drawn
grids (concepts). Different philosophies use different grids. A culture
is a group of people with rather similar grids. Through a window we view
chaos, and relate it to the points on our grid, and thereby understand
it. The ORDER is in the GRID. That is the Aneristic Principle.

        Western philosophy is traditionally concerned with contrasting
one grid with another grid, and amending grids in hopes of finding a
perfect one that will account for all reality and will, hence, (say
unenlightened westerners) be True. This is illusory; it is what we
Erisians call the ANERISTIC ILLUSION. Some grids can be more useful than
others, some more beautiful than others, some more pleasant than others,
etc., but none can be more True than any other.

        DISORDER is simply unrelated information viewed through some
particular grid. But, like "relation", no-relation is a concept. Male,
like female, is an idea about sex. To say that male-ness is "absence of
female-ness", or vice versa, is a matter of definition and metaphysical-
ly arbitrary. The artificial concept of no-relation is the ERISTIC
PRINCIPLE.

        The belief that "order is true" and disorder is false or somehow
wrong, is the Aneristic Illusion. To say the same of disorder, is the
ERISTIC ILLUSION.

        The point is that (little-t) truth is a matter of definition
relative to the grid one is using at the moment, and that (capital-T)
Truth, metaphysical reality, is irrelevant to grids entirely. Pick a
grid, and through it some chaos appears ordered and some appears
disordered. Pick another grid, and the same chaos will appear dif-
ferently ordered and disordered.
 
 Reality is the original Rorschach.

Verily! So much for all that.

The words of the Foolish and those of the Wise
Are not far apart in Discordian Eyes.
(HBT; The Book of Advise, 2:1)

The PODGE of the Sacred Chao is symbolized as The Golden Apple of
Discordia, which represents the Eristic Principle of Disorder. The
writing on it, "KALLISTI" is Greek for "TO THE PRETTIEST ONE" and refers
to an old myth about The Goddess. But the Greeks had only a limited
understanding of Disorder, and thought it to be a negative principle.

The Pentagon represents the Aneristic Principle of Order and symbolizes
the HODGE. The Pentagon has several references; for one,, it can be
taken to represent geometry, one of the earliest studies of formal order
to reach elaborate development;* for another, it specifically accords
2944

with THE LAW OF FIVES.

THE TRUTH IS FIVE BUT MEN HAVE ONLY ONE NAME FOR IT.
                                -Patamunzo Lingananda

It is also the shape of the United States Military Headquarters, the
Pentagon Building, a most pregnant manifestation of straightjacket order
resting on a firm foundation of chaos and constantly erupting into
dazzling disorder; and this building is one of our more cherished
Erisian Shrines. Also it so happens that in times of medieval magic, the
pentagon was the generic symbol for werewolves, but this reference is
not particularly intended and it should be noted that the Erisian
Movement does not discriminate against werewolves-- our membership
roster is open to persons of all races, national origins and
hobbies.

____________________________________
* The Greek geometrician PYTHAGORAS, however, was not a typical
aneristic personality. He was what we call an EXPLODED ANERISTIC and an
AVATAR. We call him Archangle Pythagoras.

[diagram of HODGE/PODGE TRANSFORMER deleted... DtC]

5. Hung Mung slapped his buttocks, hopped about, and shook his head,
saying "I do not know! I do not know!"
        HBT; The Book of Gooks, Chap. 1
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                               BRUNSWICK SHRINE

In the Los Angeles suburb of Whittier there lives a bowling alley, and
within this very place, in the Year of Our Lady of Discord 3125 (1959*),
Eris revealed Herself to The Golden Apple Corps for the first time.

In honor of this Incredible Event, this Holy Place is revered as a
Shrine by all Erisians. Once every five years, the Golden Apple Corps
plans a Pilgrimage to Brunswick Shrine as an act of Devotion, and
therein to partake of No Hot Dog Buns, and ruminate a bit about It All.

It is written that when The Corps returns to The Shrine for the fifth
time five times over, than shall the world come to an end:

                                IMPENDING DOOM
                                  HAS ARRIVED
        And Five Days Prior to This Occasion The Apostle The Elder
        Malaclypse Shall Walk the Streets of Whittier Bearing a Sign
        for All Literates to Read thereof: "DOOM", as a Warning of
        Forthcoming Doom to All Men Impending. And He Shall Signal
        This Event by Seeking the Poor and Distributing to Them Precious
        MAO BUTTONS and Whittier Shall be Known as The Region of Thud
        for These Five Days.

As a public service to all mankind and civilization in general, and to
us in particular, the Golden Apple Corps has concluded that planning
such a Pilgrimage is sufficient and that it is prudent to never get
around to actually going.
___________________________________
* Or maybe it was 1958, I forget.

2945

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 STARBUCK'S PEBBLES                                     Which
                                                          Is
                                                        Real?

                                *

                        *               *

                             *      *

Do these 5 pebbles [note: they were pebbles,originally..try doing
ASCII pebbles -DtC] REALLY form a pentagon?
Those biased by the Aneristic Illusion would say yes.
Those biased by the Eristic Illusion would say no. Criss-cross them and
it is a star.

An Illuminated Mind can see all of these, yet he does not insist that
any one is really true, or that none at all is true. Stars, and
pentagons, and disorder are all his creations and he may do with them as
he wishes. Indeed, even so the concept of number 5.

The real reality is there, but everything you KNOW about "it" is in your
mind and yours to do with as you like. Conceptualization is art, and YOU
ARE THE ARTIST.

Convictions cause convicts.

 
                                     Can you chart the COURSE
                                     to Captain Valentine's SWEETHEART?

Hemlock? I never touch the stuff!

                                When I was 8 or 9 years old, I acquired
                                a split beaver magazine. You can imagine
                                my disappointment when,upon examination
                                of the photos with a microscope, I found
                                that all I could see was dots.

7. Never write in pencil unless you are on a train or sick in bed.

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................................................................................
2946

ERIS CONTEMPLATES FOR 3125 YEARS
------------------------------------Pun-jab is Sikh, Sikh, Sikh!--------

THE PARATHEO-ANAMETAMYSTIKHOOD OF ERIS ESOTERIC (POEE)
A Non-prophet Irreligious Disorganization

                         MALACLYPSE THE YOUNGER, KSC
                Omnibenevolent Polyfather of Virginity in Gold
                                 HIGH PRIEST

THE ERISIAN MOVEMENT                                  HOUSE OF APOSTLES
OF ERIS
(X) Official Business           ( )Surreptitious Business     page 1 of
1 pages
Official Discordian Document Number (if applicable): n/a
( ) the Golden Apple Corps  (X)House of Disciples of Discordia
                                The Bureaucracy, Bureau of:  DOGMAS
( ) Council of Episkoposes: Office of High Priesthood, Sect of the POEE
( ) Drawer o
________________________________________________________________________
Today's DATE: day of the Carrot                 yesterday's DATE: Yes
 -><-
Originating Cabal: Joshua Norton Cabal - San Francisco
TO: REV. RAMPANT PANCREAS, tRRoCR(a)pttM; Colorado Encrustation

Brother Ram,

Your acute observation that ERIS spelled backwards is SIRE, and your
inference to the effect that there is sexual symbolism here, have
brought me to some observations of my own,

ERIS spelled fore-part-aft-wards is RISE. And spelled inside out is
REIS, which is a unit of money, albeit Portugese-Brazilian and no longer
in use.  >From this it may be concluded that Eris has usurped Eros (god
of erotic love) in the eyes of those who read backwards; which obviously
made Eros sorE. Then She apparently embezzeled the Olympian Treasury and
went to Brazil; whereupon She opened a chain of whorehouses (which
certainly would get a rise from the male population). I figure it to be
this in particular because MADAM reads the same forwards and backwards.
And further, it is a term of great respect, similar to SIRE.

And so thank you for your insight, it may well be the clue to the
mystery of just where Eris has been fucking around for 3125.

                                FIVE TONS OF FLAX!
                                -><-    Mal-2

Not for Circulation!

          KALLISTI        HAIL ERIS             ALL HAIL DISCORDIA

safeguard this letter, it may be an important document

                                Form No.: O.D.D. IIb/ii.1-37D.VVM:3134
2947

                     DOGMA III - HISTORY #2, "COSMOGONY"
which is not the same as DOGMA I - METAPHYSICS #2, "COSMOLOGY" (Book of
Uterus)

        In the beginning there was VOID, who had two daughters; one (the
smaller) was that of BEING, named ERIS, and one (the larger) was of
NON-BEING, named ANERIS. (To this day, the fundamental truth that Aneris
is the larger is apparent to all who compare the great number of things
that do not exist with the comparatively small number of things that do
exist.)

        Eris had been born pregnant, and after 55 years (Goddesses have
an unusually long gestation period-- longer even than elephants), Her
pregnancy bore the fruits of many things. These things were composed of
the Five Basic Elements, SWEET, BOOM, PUNGENT, PRICKLE, and ORANGE.
Aneris, however, had been created sterile. When she saw Eris enjoying
Herself so greatly with all of the existent things She had borne, Aneris
became jealous and finally one day she stole some existent things and
changed them into non-existent things and claimed them as her own
children. This deeply hurt Eris, who felt that Her sister was unjust
(being so much larger anyway) to deny Her her small joy. And so She made
herself swell again to bear more things. And She swore that no matter
how many of her begotten that Aneris would steal, She would beget more.
And, in return, Aneris swore that no matter how many existent things
Eris brought forth, she would eventually find them and turn them into
non-existent things for her own. (And to this day, things appear and
disappear in this very manner.)

        At first, the things brought forth by Eris were in a state of
chaos and went in every which way, but by the by She began playing with
them andordered some of them just to see what would happen. Some pretty
things arosefrom this play and for the next five zillion years She
amused Herself bycreating order. And so She grouped some things with
others and some groups with others, and big groups with little groups,
and all combinations until She had many grand schemes which delighted
Her.

        Engrossed in establishing order, She finally one day noticed
disorder (previously not apparent because everything was chaos). There
were many ways in which chaos was ordered and many ways in which it was
not.

        "Hah," She thought, "Here shall be a new game."

        And She taught order and disorder to play with each other in
contest games, and to take turns amusing each other. She named the side
of disorder after Herself, "ERISTIC" because Being is anarchic. And
then, in a mood of sympathy for Her lonely sister, She named the other
side "ANERISTIC" which flattered Aneris and smoothed the friction a
little that was between them.

        Now all of this time, Void was somewhat disturbed. He felt
unsatisfied for he had created only physical existence and physical
non-existence, and had neglected the spiritual. As he contemplated this,
a great Quiet was caused and he went into a state of Deep Sleep which
lasted for 5 eras. At the end of this ordeal, he begat a brother to Eris
and Aneris, that of SPIRITUALITY, who had no name at all.

2948

        When the sisters heard this, they both confronted Void and
pleaded that he not forget them, his First Born. And so Void decreed
thus:

        That this brother, having no form, was to reside with Aneris in
Non-Being and then to leave her and, so that he might play with order
and disorder, reside with Eris in Being. But Eris became filled with
sorrow when She heard this and then began to weep.

        "Why are you despondent?" demanded Void, "Your new brother will
have his share with you." "But Father, Aneris and I have been arguing,
and she will take him from me when she discovers him, and cause him to
return to Non-Being." "I see,"replied Void, "Then I decree the follow-
ing:

        "When your brother leaves the residence of Being, he shall not
reside again in Non-Being, but shall return to Me, Void, from whence he
came. You girls may bicker as you wish, but My son is your Brother and
We are all of Myself."

And so it is that we, as men, do not exist until we do; and then it is
that we play with our world of existent things, and order and disorder
them, and so it shall be that non-existence shall take us back from
existence and that nameless spirituality shall return to Void, like a
tired child home from a very wild circus.

        "Everything is true - Everything is permissible!"
-><-
                                                -Hassan i Sabbah

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There is serenity in Chaos.
Seek ye the Eye of the Hurricane.

               A POEE MYSTEREE RITE - THE SRI SYADASTIAN CHANT
                       Written, in some sense, by Mal-2

Unlike a song, chants are not sung but chanted. This particular one is
much enhanced by the use of a Leader to chant the Sanskrit alone, with
all participants chanting the English. it also behooves one to be in a
quiet frame of mind and to be sitting in a still position, perhaps The
Buttercup Position. It also helps if one is absolutely zonked out of his
gourd.

RUB-A-DUB-DUB
O! Hail Eris. Blessed St. Hung Mung.
SYA-DASTI
O! Hail Eris. Blessed St. Mo-jo.
SYA-DAVAK-TAVYA
O! Hail Eris. Blessed St. Zara-thud.
SYA-DASTI SYA-NASTI
O! Hail Eris. Blessed St. Elder Mal.
SYA-DASTI KAVAK-TAV-YASKA
O! Hail Eris. Blessed St. Gu-lik.
SYA-DASTI, SYA-NASTI, SYA-DAVAK-TAV-YASKA
O! Hail Eris. All Hail Dis-cord-ia.
RUB-A-DUB-DUB
2949

It is then repeated indefinitely, or for the first two thousand miles,
which ever comes first.

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The Classification of Saints

1. SAINT SECOND CLASS

To be reserved for all human beings deserving of Sainthood. Example:
St.Norton the First, Emperor of the United States and Protector of
Mexico (his grave near San Francisco is an official POEE shrine.)

THE FOLLOWING FOUR CATAGORIES ARE RESERVED FOR FICTIONAL BEINGS WHO, NOT
BEING ACTUAL, ARE MORE CAPABLE OF PERFECTION.

2. LANCE SAINT

Good Saint material and definitely inspiring.
Example: St. Yossarian (Catch 22, Heller)

3. LIEUTENANT SAINT

Excellent Goddess-Saturated Saint.
Example: St. Quixote (Don Quixote, Cervantes)

4. BRIGADIER SAINT

Comparable to Lt/Saint but has an established following (fictional or
factual). Example: St. Bokonon (Cat's Cradle, Vonnegut)

5. FIVE STAR SAINT

The Five Apostles of Eris.

Note: It is an Old Erisian Tradition to never agree with each other
about Saints.

Everybody understands Mickey Mouse. Few understand Herman Hesse. Only a
hand full understood Albert Einstein. And nobody understood Emperor
Norton.
                        -Slogan of NORTON CABAL - S.F.

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TESTS BY DOCTORS PROVE IT POSSIBLE TO SHRINK

    =ON OCCULTISM=

Magicians, especially since the Gnostic and the Quabala influences, have
sought higher consciousness through assimilation and control of
universal opposites-- good/evil, positive/negative, male/female, etc.
But due to the steadfast pomposity of ritualism inherited from the
ancient methods of the shaman, occultists have been blinded to what is
perhaps the two most important pairs of apparent or earth-plane
opposites: ORDER/DISORDER and SERIOUS/HUMOROUS.

Magicians, and progeny the scientists, have always taken themselves and
their subject in an orderly and sober manner, thereby disregarding an
2950

essential metaphysical balance. when magicians learn to approach
philosophy as a malleable art instead of an immutable Truth, and learn
to appreciate the absurdity of man's endeavours, then they will be able
to pursue their art with a lighter heart, and perhaps gain a clearer
understanding of it, and therefore gain more effective magic. CHAOS IS
ENERGY.

This is an essential challenge to the basic concepts of all western
occult thought, and POEE is humbly pleased to offer the first break-
through in occultism since Solomon.

"Study Demonology with an Enemy This Sunday"
                        sez Thom,Gnos

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POEE ASTROLOGICAL SYSTEM

1) Om your next birthday, return to the place of your birth and, at
precisely midnight, noting your birth time and date of observation,
count all visible stars.

2) When you have done this, write to me and I'll tell you what to do
next.

The Eminent 16th Century Mathemetician Cardan so detested Luther that he
altered Luther's birthdate to give him an unfavorable horoscope.

The theorem to be proved is that if any even number of people take seats
at random around a circular table bearing place cards with their names,
it is always possible to rotate the table until at least two people are
opposite their cards. Assume the contrary. Let N be the even number of
persons, and let their names be replaced by the integers 0 to N-1 "in
such a way that the place cards are numbered in sequence around the
table. If a delegate D originally sits down to a place card P, then the
table must be rotated R steps before he is correctly seated, where
R=P-D, unless this is negative, in which case R=P-D+N. The collection of
values of D (and of P) for all delegates is clearly the integers 0 to
N-1,each taken once, but so also is the collection of values of R, or
else two delegates would be correctly seated at the same time.  Summing
the above equations, one for each delegate, gives S-S+NK, where K is an
integer and S=N(N-1)/2, the sum of the integers from 0 to N-1. It
follows that N=2K+1, an odd number." This contradicts the original
assumption.
        "I actually solved this problem some years ago," Rybicki writes,
"for a different but completely equivalent problem, a generalization of
the nonattacking 'eight queens' problem for a cylindrical chessboard
where diagonal attack is restricted to diagonals slanting in one
direction only.
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                        THE CURSE OF GREYFACE AND THE
                          INTRODUCTION OF NEGATIVISM

        To choose order over disorder, or disorder over order, is to
accept a trip composed of both the creative and the destructive. But to
choose the creative over the destructive is an all-creative trip
composed of both order and disorder. To accomplish this, one need only
2951

accept creative disorder along with, and equal to, creative order, and
also willing to reject destructive order as an undesirable equal to
destructive disorder.

        The Curse of Greyface included the division of life into
order/disorder as the essential positive/negative polarity, instead of
building a game foundation with creative/destructive as the essential
positive/negative. He has thereby caused man to endure the destructive
aspects of order and has prevented man from effectively participating in
the creative uses of disorder. Civilization reflects this unfortunate
division.

        POEE proclaims that the other division is preferable, and we
work toward the proposition that creative disorder, like creative order,
is possible and desirable; and that destructive order, like destructive
disorder, is unnecessary and undesirable.

        Seek the Sacred Chao - therein you will find the foolishness of
all ORDER/DISORDER. They are the same!

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                   ERISIAN MAGIC RITUAL - THE TURKEY CURSE

Revealed by the Apostle Dr. Van Van Mojo as a specific counter to the
evil Curse of Greyface, THE TURKEY CURSE is here passed on to Erisians
everywhere for their just protection.

The Turkey Curse works. It is firmly grounded on the fact that Greyface
and his followers absolutely require an aneristic setting to function
and that a timely introduction of eristic vibrations will neutralize
their foundation.  The Turkey Curse is designed solely to counteract
negative aneristic vibes and if introduced into a neutral or positive
aneristic setting (like a poet working out word rhythms) it will prove
harmless, or at worst, simply annoying. It is not designed for use
against negative eristic vibes, although it can be used as an eristic
vehicle to introduce positive vibes into a misguided eristic setting. In
this instance, it would be the responsibility of the Erisian Magician to
manufacture the positive vibrations if results are to be achieved.
CAUTION- all magic is powerful and requires courage and integrity on the
part of the magician. This ritual, if misused, can backfire. Positive
motivation is essential for self-protection.

TO PERFORM THE TURKEY CURSE:

Take a foot stance as if you were John L. Sullivan preparing for fis-
ticuffs.  Face the particular greyfaced you wish to short-circuit, or
towards the direction of the negative aneristic vibration that you wish
to neutralize.  Begin waving your arms in any elaborate manner and make
motions with your hands as though you were Mandrake feeling up a sexy
giantess. Chant, loudly and clearly:
                   GOBBLE, GOBBLE, GOBBLE, GOBBLE, GOBBLE!
The results will be instantly apparent.

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2952

                A PRIMER FOR ERISIAN EVANGELISTS by Lord Omar

        The SOCRATIC APPROACH is most successful when confronting the
ignorant. The "socratic approach" is what you call starting an argument
by asking questions. You approach the innocent and simply ask "Did you
know that God's name is ERIS, and that He is a girl?" If he should
answer "Yes." then he probably is a fellow Erisian and so you can forget
it. If he says "No." then quickly proceed to:
        THE BLIND ASSERTION and say "Well, He Is a girl, and His name is
ERIS!" Shrewedly observe if the subject is convinced. If he is, swear
him into the Legion of Dynamic Discord before he changes his mind. If he
does not appear convinced, then proceed to:
        THE FAITH BIT: "But you must have Faith! All is lost without
Faith! I sure feel sorry for you if you don't have Faith." And then add:
        THE ARGUMENT BY FEAR and in an ominous voice ask "Do you know
what happens to those who deny Goddess?" If he hesitates, don't tell him
that he will surely be reincarnated as a precious Mao Button and
distributed to the poor in the Region of Thud (which would be a mean
thing to say), just shake your head sadly and, while wiping a tear from
your eye, go to:
        THE FIRST CLAUSE PLOY wherein you point to all of the discord
and confusion in the world and exclaim "Well who the hell do you think
did all of this, wise guy?" If he says, "Nobody, just impersonal
forces." then quickly respond with:
        THE ARGUMENT BY SEMANTICAL GYMNASTICS and say that he is
absolutely right, and that those impersonal forces are female and that
Her name is ERIS.  If he, wonder of wonders, still remains obstinate,
then finally resort to:
        THE FIGURATIVE SYMBOLISM DODGE and confide that sophisticated
people like himself recognize that Eris is a Figurative Symbol for an
Ineffable Metaphysical Reality and that The Erisian Movement is really
more like a poem than like a science and that he is liable to be turned
into a Precious Mao Button and Distributed to The Poor in The Region of
Thud if he does not get hip. Then put him on your mailing list.

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SINK

A GAME

by Ala Hera, E.L., N.S.; RAYVILLE APPLE PANTHERS

SINK is played by Discordians and people of much ilk.

PURPOSE: To sink object or an object or a thing...
in water or mud or anything you; can sink something in.

RULES: Sinking is allowd in any manner. To date, ten pound chunks of mud
were used to sink a tobacco can. It is preferable to have a pit of water
or a hole to drop things in. But rivers - bays - gulfs - I dare say even
oceans can be used.

TURNS are taken thusly: who somever gets the junk up and in the air
first.

DUTY: It shall be the duty of all persons playing "SINK" to help find
more objects to sink, once; one object is sunk.

2953

UPON SINKING: The sinked shall yell "I sank it!" or something equally as
thoughtful.

NAMING OF OBJECTS is some times desirable. The object is named by the
finder of such object and whoever sinks it can say for instance, "I sunk
Columbus, Ohio!"

        "In a way, we're a kind of Peace Corps."
        - Maj. A. Lincoln German, Training Director of the
          Green Beret Special Warfare School, Ft. Bragg, N.C.

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A Joint Effort of the Discordian Society

POST OFFICE LIBERATION FRONT

                                        Export License Not Required
THIS IS A CHAIN LETTER.

WITHIN THE NEXT FIFTY-FIVE DAYS YOU WILL RECEIVE THIRTY-ELEVEN HUNDRED
POUNDS OF CHAINS!
In the meantime - plant your seeds.

If a lot of people who receive this letter plant a few seeds and a lot
of people receive this letter, then a lot of seeds will get planted.
Plant your seeds.

In parks. On lots. Public flower beds. In remote places. At City Hall.
Wherever. Whenever. Or start a plantation in your closet (but read up on
it first for that). For casual planting, its best to soak them in water
for a day and plant in a bunch of about 5, about half an inch deep.
Don't worry much about the weather, they know when the weather is wrong
and will try to wait for nature. Don't soak them if its wintertime.
Seeds are a very hearty life form and strongly desire to grow and
flourish. But some of them need people's help to get started. Plant your
seeds.

Make a few copies of this letter (5 would be nice) and send them to
friends of yours. Try to mail to different cities and states, even
different countries.  If you would rather not, then please pass this
copy on to someone and perhaps they would like to.

THERE IS NO TRUTH to the legend that if you throw away a chain letter
then all sorts of catastrophic, abominable, and outrageous disasters
will happen. Except, of course, from your seed's point of view.

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Q. "How come a woodpecker doesn't bash its brains out?" A. Nobody has
ever explained that.

Mary Jane says "Plant Your Seeds. Keep Prices Down."

"And God said, behold, I have given you every herb bearing seed, which
is upon the face of the earth... to you it shall be for meat."
                                -Genesis 1:29

2954

Questions
Have a friendly class talk. Permit each child to tell any part of the
unit on "Courtesy in the Corridors and on the Stairs" that he enjoyed.
Name some causes of disturbance in your school.

Chapter 1, THE EPISTLE TO THE PARANOIDS
--Lord Omar

1. Ye have locked yerselves up in cages of fear--and, behold, do ye now
complain that ye lack FREEDOM!

2. Ye have cast out yer brothers for devils and now complain ye,
lamenting, that ye've been left to fight alone.

3. All Chaos was once yer kingdom; verily, held ye dominion over the
entire Pentaverse, but today ye was sore afraid in dark corners, nooks,
and sink holes.

4. O how the darknesses do crowd up, one against the other, in ye
hearts! What fear ye more that what ye have wroughten?
 
5. Verily, verily I say unto you, not all the Sinister Ministers of the
Bavarian Illuminati, working together in multitudes, could so entwine
the land with tribulation as have yer baseless warnings.

DESPITE strong evidence to the contrary, persistant rumor has it that it
was Mr. Momomoto's brother who swallowed Mr. Momomoto in the summer of
'44.

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................................................................................
2955
 
                             BAVARIAN ILLUMINATI

         Founded by Hassan i Sabbah, 1090 A.D. (5090 A.L., 4850 A.M.)
         Reformed by Adam Weishaupt, 1776 A.D. (5776 A.L., 5536 A.M.)

                   THE ANCIENT ILLUMINATED SEERS OF BAVARIA
                              invite YOU to join

              The World's Oldest and Most Successful Conspiracy

Have you ever SECRETLY WONDERED WHY       IS there an ESOTERIC ALLEGORY con-
The GREAT PYRAMID has FIVE sides          cealed in the apparently innocent
(counting the bottom)?                    legend of Snow White and The Seven
                                          Dwarfs?

WHAT IS the TRUE secret SINISTER             WHY do scholarly anthropologists
REALITY lying behind the ANCIENT             TURN PALE with terror at the
Aztec Legend of QUETZLCOATL?                 very MENTION of the FORBIDDEN
                                             name YOG-SOTHOTH?

WHO IS the MAN in ZURICH                     WHAT REALLY DID HAPPEN
that some SWEAR is LEE                       TO AMBROSE BIERCE?
HARVEY OSWALD?

If your I.Q. is over 150, and you have $3,125.00 (plus handling), you might
be eligible for a trial membership in the A.I.S.B.  If you think you qualify,
put the money in a cigar box and bury it in your backyard. One of our
Underground Agents will contact you shortly.
                                 I DARE YOU!

TELL NO ONE! ACCIDENTS HAVE A STRANGE WAY OF HAPPENING TO PEOPLE WHO TALK TOO
        MUCH ABOUT THE BAVARIAN ILLUMINATI

May we warn you against imitations! Ours is the original and genuine

"Nothing is true. Everything is Permissible"
   - Hassan i Sabbah

         NIL
     CARBORUNDUM
      ILLEGITIMO

_________________________________________________________________________
      "Illuminate the Opposition!"
         -- Adam Weishaupt,
        Grand Primus Illuminatus

Official
Bavarian Illuminati
"Ewige Blumenkraft!"

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................................................................................
2956

                                                    INTER-OFFICE WIRE SENT

THE ANCIENT ILLUMINATED SEERS OF BAVARIA - VIGILANCE LODGE
Mad Malik, Hauptscheissmeister; Resident for Norton Cabal

          DISCORDIAN SOCIETY SUPER SECRET CRYPTOGRAPHIC CYPHER CODE

Of possible interest to all Discordians, this information is herewith
released
from the vaults of A.I.S.B., under the auspices of Episkopos Dr. Mordecai
Malignatius, KNS.

SAMPLE MESSAGE: ("HAIL ERIS")

CONVERSATION:
A B C D E F G H I J  K  L  M  N  O  P  Q  R  S  T  U  V  W  X  Y  Z
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26

STEP 1. Write out the message (HAIL ERIS) and put all the vowels at the end
        (HLRSAIEI)
STEP 2. Reverse order (IEIASRLH)
STEP 3. Convert to numbers (9-5-9-1-19-18-12-8)
STEP 4. Put into numerical order (1-5-8-9-9-12-18-19)
STEP 5. Convert back to letters (AEHIILRS)

This cryptographic cypher code is GUARANTEED TO BE 100% UNBREAKABLE.

                   BEWARE! THE PARANOIDS ARE WATCHING YOU!
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Here is  a letter from A.I.S.B. to POEE:
________________________________________________________________________
              The World's Oldest And Most Successful Conspiracy

                             BAVARIAN ILLUMINATI

         Founded by Hassan i Sabbah, 1090 A.D. (5090 A.L., 4850 A.M.)
         Reformed by Adam Weishaupt, 1776 A.D. (5776 A.L., 5536 A.M.)

                        ( )Official Business  (X) Surreptitious Business

From: MAD MALIK Hauptscheissmeister

        Dear Brother Mal-2,

        In response to your request for unclassified agitprop to be inserted
in the new edition of PRINCIPIA, hope the following will be of use. And
please
stop bothering us with your incessant letters!

        Episkopos Mordecai, Keeper of the Notary Sojac, informs me that you
are welcome to reveal that our oldest extant records show us to have been
fully established in Atlantis, circa 18,000 B.C., under Kull, the galley
slave who ascended to the Throne of Valusia. Revived by Pelias of Koth, circa
10,000 B.C. Possibly it was he who taught the inner-teachings to Conan of
Cimmeria after Conan became King of Aquilonia. First brought to the western
hemisphere by Conan and taught to Mayan priesthood (Conan is Quetzlcoatl).
That was 4 Ahua, 8 Cumhu, Mayan date. Revived by Abdul Alhazred in his
infamous Al Azif, circa 800 A.D. (Al Azif translated into Latin by Olaus
2957

Wormius, 1132 A.D., as The Necronomicon.) In 1090 A.D. was the founding of
The Ismaelian Sect (Hashishim) by Hassan i Sabbah, with secret teachings
based on Alhazred, Pelias and Kull. Founding of the Illuminated Ones of
Bavaria, by Adam Weishaupt, on May 1, 1776. He based it on the others.
Weishaupt brought it to the United States during the period that he was
impersonating George Washington; and it was he who was the Man in Black who
gave the design for The Great Seal to Jefferson in the garden that night. The
Illuminated tradition is now, of course, in the hands of The Ancient
Illuminated Seers of Bavaria (A.I.S.B.), headquartered here in the United
States.

        Our teachings are not, need I remind you, available for publication.
No harm, though, in admitting that some of them can be found disguised in
Joyce's Finnegan's Wake, Burroughs Nova Express, the King James translation
of the Holy Bible (though not the Latin or Hebrew), and The Blue Book. Not to
speak of Ben Franklin's private papers (!), but we are still suppressing
those.

        Considering current developments--you know the ones I speak of--it
has been decided to reveal a few more of our front organizations. Your
publication is timely, so mention that in addition to the old fronts like the
Masons, the Rothchild Banks, and the Federal Reserve System, we now have
significant control of the Federal Bureau of Investigation (since Hoover died
last year, but that is still secret), the Students for a Democratic Society,
the Communist Party USA, the American Anarchist Assn., the Junior Chamber of
Commerce, the Black Lotus Society, the Republican Party, the John Dillinger
Die For You Society, and the Camp Fire Girls. It is still useful to continue
the sham of the Birchers that we are seeking world domination; so do not
reveal that political and economic control was generally complete several
generations ago and that we are just playing with the world for a while until
civilization advances sufficiently for phase five.

        In fact you might still push Vennard's The Federal Reserve Hoax:
"Since the Babylonian Captivity there has existed a determined,
behind-the-scenes under-the-table, atheistic, satanic, anti-Christian
force--worshipers of Mamon--whose undying purpose is world control through
the control of Money. July 1, 1776 (correct that to May 1st, Vennard can't
get anything right) the Serpent raised its head in the under-ground secret
society known as the Illuminati, founded by Adam Weishaupt. There is con-
siderable documentary evidence to prove all revolutions, wars, depressions,
strikes and chaos stem from this source." Etc., etc., you know the stuff.

        The general location of our US HQ, incidentally, has been nearly
exposed; and so we will be moving for the first time this century (what a
drag!). If you want, you can reveal that it is located deep in the labyrinth
of sewers beneath Dealy Plaza in Dallas, and is presided over by The Dealy
Lama. Inclosed are some plans for several new potential locations. Please
review and add any comments you feel pertinent, especially regarding the
Eristic propensity of the Pentagon site.

        Oh, and we have some good news for you, Brother Mal! You know that
Zambian cybernetics genius who joined us? Well, he has secretly co-ordinated
the FBI computers with the Zurich System and our theoriticians are in ecstasy
over the new information coming out. Look, if you people out there can keep
from blowing yourselves up for only two more generations, then we will
finally
have it. After 20,000 years, Kull's dream will be realized! We can hardly
believe it. But the outcome is certain, given the time. Our grandchildren,
2958

Mal! If civilization makes it through this crises, our grandchildren will
live in a world of authentic freedom and authentic harmony and authentic
satisfaction. I hope I'm alive to see it, Mal, success is in our grasp.
Twenty thousand years....!

        Ah, I get spaced just thinking about it. Good luck on the Principia.
Ewige Blumenkraft! HAIL ERIS.

                                        Love,
                                             MAD MALIK

PS: PRIVATE - Not for publication in The Principia.
We are returning to the two Zwack Cyphers for classified communications.
Herewith your copy. DO NOT DIVULGE THIS INFORMATION - SECURITY E-5.

[note: Graphic Cypher deleted  DtC]

________________________________________________________________________

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Part Five     The Golden Secret

NONSENSE AS SALVATION

The human race will begin solving it's problems on the day that it ceases
taking itself so seriously.

To that end, POEE proposes the countergame of NONSENSE AS SALVATION.
Salvation from an ugly and barbarous existence that is the result of taking
order so seriously and so seriously fearing contrary orders and disorder,
that GAMES are taken as more important than LIFE; rather than taking LIFE AS
THE ART OF PLAYING GAMES.

To this end, we propose that man develop his innate love for disorder, and
play with The Goddess Eris. And know that it is a joyful play, and that
thereby CAN BE REVOKED THE CURSE OF GREYFACE.

If you can master nonsense as well as you have already learned to master
sense, then each will expose the other for what it is: absurdity. From that
moment of illumination, a man begins to be free regardless of his
surroundings. He becomes free to play order games and change them at will. He
becomes free to play disorder games just for the hell of it. He becomes free
to play neither or both. And as the master of his own games, he plays without
fear, and therefore without frustration, and therefore with good will in his
soul and love in his being.

And when men become free then mankind will be free.
May you be free of The Curse of Greyface.
May the Goddess put twinkles in your eyes.
May you have the knowledge of a sage,
    and the wisdom of a child.
Hail Eris.

2959

                                                        T'AI
                                                      ___   ___
                                                      ___   ___
                                                      ___   ___
                                                      _________
                                                      _________
                                                      _________

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THUS ENDS PRINCIPIA DISCORDIA
        This being the 4th Edition, March 1970, San Francisco; a revision of
the 3rd Edition of 500 copies, whomped together in Tampa 1969; which revised
the 2nd Edition of 100 copies from Los Angeles 1969; which was a revision of
"PRINCIPIA DISCORDIA or HOW THE WEST WAS LOST" published in New Orleans in
1965 in five copies, which were mostly lost.

If you think the PRINCIPIA is just a ha-ha, then go read it again.

               (K) ALL RIGHTS REVERSED - Reprint what you like

                Published by POEE Head Temple - San Francisco
                      " On The Future Site of Beautiful
                             San Andreas Canyon"

Office of My High Reverence
Malaclypse the Younger KSC
  OPOVIG    HIGH PRIEST POEE
 
                                   KALLISTI

THE LAST WORD
The foregoing document was revealed to Mal-2 by the Goddess Herself through
many consultations with Her within his Pineal Gland. It is guaranteed to be
the Word of Goddess. However, it is only fair to state that Goddess doesn't
always say the same thing to each listener, and that other Episkoposes are
sometimes told quite different things in their Revelations, which are also
the Word of Goddess. Consequently, if you prefer a Discordian Sect other than
POEE, then none of these Truths are binding, and it is a rotten shame that
you have read all the way down to the very last word.

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DISCORDIAN SOCIETY
Dedicated to an Advanced
Understanding  of the Paraphysical
Manifestations of Everyday Chaos

             DID YOU KNOW THAT YOU HAVE A LOPSIDED PINEAL GLAND?

Well, probably you do have one, and it's unfortunate because lopsided Pineal
Glands have perverted the Free Spirit of Man, and subverted Life into a
frustrating, unhappy and hopeless mess.

Fortunately, you have before you a handbook that will show you how to
discover
your salvation through ERIS, THE GODDESS OF CONFUSION.
It will advise you how to balance your Pineal Gland and reach spiritual
Illumination. And it will teach you how to turn your miserable mess into a
2960

beautiful, joyful, and splendid one.

POEE is a bridge from
PISCES to AQUARIUS

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the Words of the Illuminated                    Rated X... NATURALLY

Why are we Here ?                               SUPPRESSED KNOWLEDGE

Have you ever secretly                          HYGIENE
wondered why the Great                     The Lord promised: "Therefore,
Pyramid has five sides? -                  behold, I will bring evil upon
counting the bottom?                       the house of Jeroboam and will
                                           cut off from Jeroboam him that
GRAND OPERA                                pisseth against the wall..."
"Wherefore my bowels shall sound                    -I Kings 14:10 (This
like a harp for Moab, and mine                  unsanitary practice caused
inner parts for Kirharesh."                     serious erosion of the mud
   -Isaiah 16:11                                walls)

Face to fact with the mighty forces and elements of nature, the thoughtful
man fearlessly contemplates his place in the great cosmic scheme.
                               -><-  POEE  -><-

YES, I'd like to know the Five Simple Actions that will turn Me into a
"Mental Wizard" in a Single Weekend.

                                   Warning!
Prolonged use in a darkened room may induce hallucinations or trigger
undesired side effects. Should not be used in the presence of persons subject
to epilepsy.

              THIS MAY BE THE MOST IMPORTANT GUIDE IN YOUR LIFE!

                         -THE GODDESS ERIS PREVAILS-
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                              SPECIAL AFTERWORD
               to the Loompanics Edition of PRINCIPIA DISCORDIA
                        G.H. Hill, San Francisco, 1979
                 All Rites Reversed (K) Reprint What You Like

................................................................................
2961

                         INTERVIEW WITH NORTON CABAL
                   by Gypsie Skripto, Special Correspondent

        It has been ten years since I net the mysterious Malaclypse the
Younger. I was free lancing for the underground papers and went to POEE Hear
Temple at 555 Battery Street to try for an interview.

        I found him in the Temple PO Box busy wrapping up the new Fourth
Edition of PRINCIPIA. He seemed impatient with me, insisting that he didn't
have the time or inclination for foolish questions from reporters. Undaunted,
I burst out with questions like whether he preferred Panama Red or Acapulco

Gold and how the fuck did we manage to fit inside of a tiny post office box
and other things apropos a naive young semiliterate dropout hippy writer. He
asked me if I wanted to drop mescaline and fuck all night and said he knew
how to turn himself into a unicorn and there might be room for a tiny
interview on the cover of the PRINCIPIA if I wanted to work for the GREATER
POOP so I said sure, OK, I've never dropped mescaline in a post office box
before.

        It turned out I was among the last to see Malaclypse. As subsequent
issues of GREATER POOP revealed, he was to disappear and POEE business was to
be assumed by his students at Norton Cabal. Professor Ignotum P. Ignotius,
Department of Comparative Realities, was assigned the Trust of the POEE
Scruple and Rev. Dr. Occupant became Keeper of the Box. The newly published
copies of PRINCIPIA were distributed by Mad Malik, Block Disorganizer, who
had distribution contacts with the Aluminum Bavariati. Practical relations
remained in the hands of concept artist G. Hill.

 When the 1000 PRINCIPIAS were gone the GREATER POOP stopped
publishing, Head Temple closed down and the Cabal just seemed to evaporate.
Finally even the box was closed. But over the years I noticed that copies
were still circulating, and that independent Discordian Cabal would oc-
casionally pop out of nowhere (and still do ). And I would wonder what ever
happened to Malaclypse.

 When I read the ILLUMINATUS trilogy I resolved to again find and
interview the denizens of Joshua Norton Cabal of the Discordian Society.

        * * *

 As I cabled over Nob to San Francisco's Station 'O' Post Office I
couldn't help but wonder at Goddess' hand in assigning street addresses to
Her outposts. Mal2 had told me that Good Lord Omar always filed everything
under "O" for OUT OF FILE.

        "Maya is marvelous" I was thinking when I rapped on the little metal
door and was greeted warmly by a huge beard who introduced himself as
Professor Ignotius. He ushered me into a spacious wood paneled and tapestry
hung parlor where three others were laughing and passing around a wine jug.
The sunny one in a tunic was the Reverend Doctor Occupant, the trim khaki and
jeans was Mad Malik and the wine jug claimed to be Hill. I got the recorder
on....

GYPSIE SKRIPTO [in response to a question]: ...1969 but only briefly. I guess
I missed you guys.

MAD MALIK: No wonder, he was pretty much a one man show then. We were just
2962

his students and were usually off on errands. You worked for the POOP?

Gypsie: Well, for one night anyway. The interview is in the PRINCIPIA.

REV. DR. OCCUPANT: Malik was the only one he would ever let write for the
POOP or get on the letterhead.

Gypsie: Did you [Malik] have higher authority than the others?

Malik: No, [but I was allowed to speak in the POOP] because [Malaclypse the
Younger] hated politics. He was infuriated with Johnson and nixon over Viet
Nam because it was turning the renaissance into a political revolution and
was stealing his sacred thunder. So he trained me in Zenarchy, which he
learned from Omar, and I was the official anarcho-pacifist for the Cabal.
Also I was liaison to The Ancient Illuminated Seers of Bavaria, the Chicago
Discordians.  Later Omar activated the Hung Mung Cong Tong and ELF, on
zenarchist principles, and also Operation Mindfuck. I was also into those.
Though at the time I was masquerading in GREATER POOP as a created cabbage to
throw off the FBI.

Gypsie [to Hill]: Since you wrote it, I take it you are an anarchist?

G.H. Hill: Since then I have given up anarchy. Too many rules-- hating the
government and all that stuff.

IGNOTUM PER IGNOTIUS: It's like hating your own fantasies.

Malik: [Anarchy] is also standing up and proceeding forward, fantasy rule or
not. The condition is the same.

Occupant: Brother needs some wine!

Malik: We have had this argument before, Reverend Doctor Brother. But wine
before platitudes, fill it up.

Gypsie [to Hill]: And pacifism?

Hill: I'm not sure I ever was one. Mal2 was not, Malik was. Personally I
accepted self defense yet I could never reconcile that with the ideal. I
finally gave up on that one too. Actually I just gave up on idealism.

Ignotius: Idealism lives with rules. Realism lives with rocks.

Hill: Yeah. I get along better with rocks.

Malik: Mal2 once told me that pacifism was a dilemma. If everybody was a
pacifist then everything would be perfect. But nobody is going to be a
pacifist unless I am first. But if I am and somebody else is not, then I get
screwed. He said that there were five choices under that circumstance. The
first was napalming farmers and the second was executing your parents. The
third was hypocrisy, the fourth was cowardice, and the fifth was to swallow
the dilemma. Zenarchists are trained in dilemma swallowing.

Occupant: So are other Erisians, like POEE.

Ignotius: That is characteristic of the Discordian perspective.

Hill: But of course training contradicts Discordian principles.
2963

Malik: Oh so what. Contradictions are nothing to Discordians.

Occupant: Dilemma, Schilmemma. [to Gypsie]: What do you think of this, pretty
ma'am? We don't get to hear your thoughts.

Gypsie: I'm reporting now, you talk.

Occupant: Later then?

Gypsie: Perhaps. Later.

Occupant: You are smiling.

Gypsie: Hey, guy, later. [to Hill]: Doesn't this leave you a little schizy?

Hill: It's OK, I'm half Gemini.

Gypsie: What's the other half?

Hill: Taurus. That makes me a stubborn schizy.

Ignotius: I'm a Whale.

Occupant: I choose Satyr.

Malik: Spirits don't have signs.

Hill: A character can have a sign if I want it so.

Occupant: Well I can have a sign if I want to and screw both of you.

Malik: Come on Greg, you just think that we are your characters....

Occupant: You were inhabited by Malaclypse the Younger. He caused you to
create roles and those roles are being performed by us spirits.

Ignotius: A perfectly normal pagan relationship.

Hill: Well you can look at it like that if you want to, but I created Mal2 to
my specifications just as I conceived all the rest of you.

Occupant: You didn't invent Eris. She caused you to think you created the
spirit of Malaclypse.

Hill: Oh bull! Besides, I changed her so much the Greeks would never
recognize her.

Occupant: That's what She wanted!

Ignotius: Deities change things around all the time.

Malik: What you don't realize is that a spirit has a self identity.

Hill: Nope. A spirit is a product of definition and the one who is doing the
defining around here is me. Your identity is what I say it is. Just to prove
it, I'm going to change your name.

SINISTER DEXTER: It's OK with me. Fate is fate. I never much liked "Mad
2964

Malik" anyway.

Ignotius: Besides people confused him with Joe Malik in ILLUMINATUS.

Dexter: I sort of enjoyed the confusion part.

Occupant: Doesn't prove anything anyway.

Gypsie: That name sounds familiar. Where is it from?

Hill: Its a name I came up with in the old days and never used it much. Its
on page 38 of the PRINCIPIA referring to Vice President Spiro Agnew. I always
thought I invented it but now it sounds like a Stan Freberg name now that I
think about it. It may have stuck in my preconscious memory from early TV.

Gypsie: Can you use it without his permission?

Hill: If it is his? I don't know. I hope so. it means "left right" in Latin
and is a perfect name for a libertarian anarchist. Actually in my kind of art
the question of what can I use freely and what can I not is a very tricky
problem.

Gypsie: How do you mean?

Hill: Well, take a collage for example. Like the early one on page 36 of the
PRINCIPIA. Each little piece was extracted from some larger work created by
some other artist and published and maybe copyrighted. I find them in
newspapers and magazines mostly. Often from ads. With a collage you select
and extract from your environment and then assemble into an original
relationship.

The PRINCIPIA itself is a collage. A conceptual collage. All of it happens
simultaneously. But visually it is a montage, passing through time, like a
book does.

There is a lot of pirated stuff in the PRINCIPIA, especially in the margins.
But also I sympathize with artists who must own and sell their works to earn
a living. Art, like knowledge, should be free fodder for everyone. But it
isn't It is perplexing.

Gypsie: Where did all the things in PRINCIPIA come from?

Hill: Well, a full answer would take another book in itself. Most of the
writing credited to a name is a true person and almost always a different
name means a different person. Most of the non-credited, you know, Malaclyps-
e, text is mine although some things credited to either Mal2 or Omar were
actually co-written and passed back and forth and rewritten by each of us.
The marginalia, dingbats, and pasted in titles and heads and things came from
wherever I found them--some of which is original but uncredited Discordian
output, like the page head on 12 and other pages which is from a series of
satiric memo pads from Our Peoples Underworld Cabal. All page layout is mine
and some whole graphics like the Sacred Chao and the Hodge Podge Transformer
are mine but mostly I just found stuff and integrated it. Mostly I did
concept, say 50% of the writing, 10% of the graphics, all of the layout.

Gypsie: Specifically, what are some of the sources?

Hill: Weel, the poem on the front cover is by Walt Kelly and was spoken by
2965

one of his characters in Pogo. The government seals starting from page 1 are
from a book of sample seals from the U.S. Government Printing Office. Western
Union on page 6 got into the act because I used to be a teletype operator and
had access to blank forms. Rubber stamps came from all over the place and
some, like the apple on page 27, I carved myself. A few I ordered to my
specification, like on page 1. The quote on the top of page 8 might be from
Barnum, I'm not sure. The jumping man on page 12 is from an advertisement. I
recognize the style--a popular commercial artist-- but I don't know his name.
The Chinese on the page is a grocery ad, I think. The Norton money on page 14
is historic,plus my little additions. The apple on page 17,as well as the
triangle on 23 and the Sacred Chao on 50 are, believe it or not, pasteups of
mimeographs, from Seattle Cabal. That group produced the best damn mimeog-
raphy I've ever seen. The Lick Here Box on page 23 is one of many tidbits
making the rounds in alternative/underground newspapers in those days. Trip
5 page header on 29 was a chapter title in one of Tim Leary's books. The
Knight on the bull with the TV antenna on his helmet on page 46 came from a
very artistic magazine called Horseshit and put out by two brothers from Long
Beach. I don't remember their names. Wonderful magazine.

Occupant: Eris told Mal2 what to use and where to find it.

Hill: Yeah, in a way that is right. That is why my name does not appear
anywhere on the PRINCIPIA and why it was published with a broken
copyright--Reprint What You Like. I knew I was taking liberties and didn't
want my intentions to be misunderstood. It was an experiment and was intended
to be an underground work and that involves a different set of ethics than
commercial work.

Gypsie: There are no real names at all?

Hall: Oh, some. Camden Benares is a real name because he legally changed his
original name to his Holy Name. Also, instead of using Mordecai Malignatus I
used Bob Wilson's real name on page 12 because Werewolf Bridge was a work
before Discordianism. And of course real people like Neils Bohr crop up in
quotes.

Gypsie: What do you think about the PRINCIPIA now? Would you want to change
it?

Hill: I consider it a successful work and I wouldn't want to change it. In
some ways it is immature and I am not the same person I was 10 years ago, but
it accomplished the objectives I set for myself and it has the effect I
wanted it to have. There are a few errors though.

Gypsie: Like what?

Hill: Oh, I changed a quote from Tom Gnostic on page 61 and I don't think he
ever did forgive me for it. He's right. Starbuck's Pebbles should have been
preceded by the Myth of Starbuck which was being saved for something else and
never got used. I should have used it when I had the chance. And then Eris
did a neat little trick on me by having IBM make the Greek selectric
typewriter element not coincide with all the characters on their keyboard. So
the little "kallisti" that appears on the title page and lastly on the back
cover came out "kallixti" and I was too dumb to know the difference.

Gypsie: Will there ever be a Fifth Edition?

Hill: There already is a Fifth Edition, by Mal2. It is a one page telegram
2966

that reduces everything to an infinite aum. I found it at Western Union where
a machine got stuck and kicked out hundreds of pages of nothing but m's. He
made it the Fifth Edition and then left.

Principia/Malaclypse was a very personal work for me and actually took 10
years to culminate. it was one single statement that included my adolescence
in the 50's and my young adulthood in the 60's. When I finally had the
paste-ups done I knew that I had finished it. That is why, quote, Malaclypse
left. I knew it was finished. I didn't know exactly what it was, but it was
done.

Occupant: See?

Gypsie: Earlier you said that you met your objectives. Just what were those
objectives?

Hill: Well, that's hard to answer because it kept refining itself over the
years. In 1969 I mainly though of myself as a cosmic clown and I set out to
prove, by demonstration, that a deity can be anything at all.

In other words, people invent gods and not the other way around. Later I
decided that I was doing some kind of conceptual art.

In the 50's my culture taught me that I was created by and for a deity, a
specific male deity, and that all other deities are FALSE. Yet my growing
experience showed me that any deity is true in some sense and false in some
other sense. So I set out to do what my society told me is impossible--make
a real religion from a patently absurd deity.

In the 50's a female deity was blasphemy. In the 70's a humorous deity is
still considered impossible, ridiculous, and blasphemous. As far as I'm
concerned, I have proven my point. Eris is a real deity and even though I
don't promote Erisianism as a serious religion....

Occupant: I do!

Dexter: You speak for yourself.

Ignotius: Here, here.

Hill: ...I do point out that it makes just as much sense from its own
perspective as all the others do from each of their own perspectives.

Occupant: I think paganism is a valid spiritual path. I encourage Erisianism
because it makes fun of itself. i think this is healthy.

Ignotius: If you can live rewardingly with Goddess Eris you can live with any
deity, including none at all.

Dexter: I don't much go for the worship business but I argee with Occupant
about the spirit of the thing. We live in a time of turmoil, the whole planet
is in a state of change. If we, as a species, cower from the confusion then
we die with the dying. This is revolution.

Ignotius: I am an athiest myself. There is no Greg Hill.

[laughter]

2967

Gypsie [to Hill] : What do you think of ILLUMINATUS?

Hill: Oh, I love it. I was finishing PRINCIPIA when Shea and Wilson were
working on ILLUMINATUS. It took Dell five years to publish it...maybe that is
significant. The 1969 Discordian Society was a mail network between
independent writers of various kinds. Norton Cabal was just me and my
characters and I used the other Cabals as sort of a laboratory. In return
other Discordians would bounce their stuff off of me. We would toss in ideas
and anybody could take anything out. It was a concept stew. The exchanging of
ideas and techniques broadened and encouraged all of us.

I like ILLUMINATUS for the surrealism. A very effective method of writing.

Ignotius: I got misquoted. Worse, I wasn't even in that scene and if I had
been then I would have said something else.

Dexter [to Ignotius]: That was me in that scene.

Ignotius: Oh, is that what that was?

Dexter: He got our names mixed up.

Hill: He got mixed up about me too, in COSMIC TRIGGER. Bob says that when
Oswald was buying the assassination rifle, my girlfriend was printing the
first edition of PRINCIPIA on Jim Garrison's Xerox. It wasn't my girlfriend,
it was Kerry's; it wasn't the FIRST ED PRINCIPIA, it was some earlier
Discordian thought; it wasn't Garrison's Xerox, it was his mimeograph; and it
wasn't just before Kennedy was shot but a couple of years before that.*

The FIRST ED PRINCIPIA, by the way, was reproduced at Xerox Corp when
xerography was a new technology Gypsie. Which was my second New Orleans trip
in 1965. I worked for a guy on Bourbon Street who was a Xerox salesman by
day.

Dexter: I think that George Dorn took too much guff from Hagbard. If someone
pulls a weapon on me, I'm more inclined to either leave or kill the
sonofabitch.

Occupant: You are supposed to be a pacifist.

Dexter: I'm speaking figuratively of course. I'll tell you more tomorrow.

Gypsie [to Hill]: Did you really translate erotic Etruscan poetry?

Hill: Sure, but I used a pen name. I signed it "Robert Anton Wilson".

[A quick rap is heard on the door]

Gypsie: I have only one question left...

Dexter: I'll get it.

Gypsie: ...what I really want to know is how can we all fit inside of a tiny
little post office box?

Dexter[to Gypsie]:It's a telegram for you, from Mal2.

Gypsie: To me?
2968

[Paper tearing]
 
Gypsie [reading]: "If I told everybody how they could live inside of a post
office box then everybody would stop paying landlords and go live inside
their post office boxes. It would collapse the building! Can you imagine,
post offices collapsing all over the country, the hemisphere, the PLANET! The
whole world's communication system would be destroyed. No,no, I must not say.
I dare not!

-------------
* I checked this further with Mr. Thornley. He says that the woman in
question was not his girlfriend, she was just a friend, and it wasn't a
couple of years before Kennedy was shot but had to be a couple of years after
(but before Garrison investigated Thornley). --GS

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2969

    sacred-texts |  Web | Powered by Sponsored Links:
Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

                            RITE OF HANDFASTING

                           Joy and Tom Williams
                             April 16, 1994 ce

MUSIC :
 Beltane Wedding Dance by Gwidion. -- While Circle forms, those entering
are smudged by ASSISTANTS standing on both sides of SOUTH side of circle.

HP and/or HPS:
explain for non-Pagans the idea of Handfasting, why a circle
instead of pews, etc.

CIRCLE CASTING (HPS casts circle followed by FLOWER MAIDEN strewing
petals):
We cast the circle of ancient lore;
Waves upon a timeless shore.
With no begninning, nor an end;
It always knows a foe from friend.
Oroboros, of legends old;
Rings of power, forged in gold.
Circle of Life, ring of stones;
Cycle of creation, birth to bones.
A ring around the silv'ry Moon;
We cast you now, o ancient rune!
QUARTERS:
(CRYSTAL BEARER takes crystal from altar and gives it to the EAST quarter
caller.  Caller invokes power holding up CRYSTAL. When done, the caller
hands CRYSTAL back to bearer who takes it to the next quarter.  After
NORTH, bearer places CRYSTAL back on altar.)

EAST:
I call the Eastern powers of air,
You whose breath of life we share,
Bring understanding, kindness, care,
And loving words, both clear and fair,
Come bless this day our rite of love,
As below then so above.

SOUTH:
I call the Southern powers of fire,
Whose light doth stir the poet's lyre,
With love's bright spark our hearts inspire,
Bring passion's flame, bring sweet desire,
Come bless this day our rite of love,
As below then so above.

WEST:
Oh powers of the Western sea,
Oh water's flowing unity,
Bring feeling, warmth and empathy,
That all our lives may blessed be,
Come bless this day our rite of love,
As below then so above.

2970

NORTH:
Oh Northern powers of living Earth,
Charge our souls from death to birth,
On solid ground of rock and loam,
Bring forth our food and build our home,
Come bless this day our rite of love,
As below then so above.
GODDESS INVOCATION (HP)

Laughter-loving Aphrodite!
Venus Amathusia!
Come to me with laughing breast,
Come on waves with golden crest,
Come with doves and golden light,
Drawn by swans and sparrows bright.
Alight! Alight!
I am thy man, I am thy mate!
Receive me til our storm abate!
Thy green glades echo with my calls,
Come to me from emerald halls,
Flanked by maidens winding there,
Rose and mytle in thy golden hair,
Come to me! to me! to me!
And mate with me upon the grass,
Laughing, lusty, oh ravishing lass!
Our bodies arch and strain and twine,
I am thine and thou art mine!
Come from heavens of azure hue,
Ocean born and ever new,
Pulsing, laughing, yearning straining,
Pleasure, lust, all life containing,
Race with me through glades of green,
Exalting, loving, oh rapturous queen!
To me! to me!
Oh come to me!
And enter, merge, enfold, unite!
Suffuse desire with golden light!
Never sated in eons of time,
I am thine and thou art mine!
GOD INVOCATION (HPS)
 Oh horned one, goat-foot,
Great God Pan!
Come to me with eyes of fire,
And with thy pipes awake desire,
Come with wild and lustful grin,
Herald of your flame within,
Io Pan! Io Pan!
Io Pan, Pan, Pan!
Shout to me from scented wood,
The call of all that's wild and good,
Come to me with shaggy thighs,
And let the hills return our cries,
Come with satyrs bearing wine,
I am thine and thou art mine!
Come with joyous lusty laugh,
Come with swollen ruddy staff,
Race with me thorugh halls of green,
Thou art my God and I your Queen,
2971

And spend with me a tender hour,
Making love within my bower,
To me! To me!
Oh come to me!
And come oh God of stream and wood,
Oh God of life and all that's good,
Never sated in eons of time,
I am thine and thou art mine!

HPS:
And by your rites of sacred marriage I inoke ye:
Shiva and Parvati
Jove and Juno
Dagda and Boyne
Odin and Freya

HP:
And by your sacred rites of marriage I invoke ye:
Persephone and Hades
Nuit and Geb
Rhiannon and Pwyll
Ishtar and Tammuz

HP & HPS:   Blessed Be!

ALL:        Blessed Be
HP:
Our work today is a happy one.  We are gathered in the presence of
the deities of the fruitful trees, the flowing waters, the warming sun
and the
siging air, and in the sight of the Goddes of our Blessed Earth to celebrate
the joining of our two dear friends Joy and Tom, in union by the fasting of
their hands by ancient rite.

HPS (holding up CORD):
This is the cord of handfasting. It will tie Tom and Joy together with
bonds of love.  For such bonds to be strong they need support -- the
support of the lovers themselves, the support of the Gods and the support
of a community of family and friends.  we ask now that each of you give
your support, letting it flow as loving strength into the cord as it is
passed around the circle.

ALL SING:
Love is a River (as CORD is passed around circle)

HPs (to assistants):
Now open the circle, cut wide the gate, for two are coming who would be
made one!

ASSISTANTS:
(Open gate at SOUTH and stand at each side as couple enters..They then
take BROOM from altar and lay it across the gate, remaining there with
the circle joined together again.)

(HP: Rings bell three times. Processional, Spring Strathsprey by Gwydion,
vocal)

(Couple walk hand-in-hand deosil around the inside of the circle. After a
2972

full turn around the circle, GROOM stops in the WEST while BRIDE
continues
on around to the EAST, at which point they both approach the altar from
opposite directions.)

(Music ends when all are in place, or the song is ended.)
HPS:
Brothers and sisters, the Bride comes from the heart of the dawn, and
the Bridegroom from the sunset. There is a wedding in the valley; a day
too
vast for recording! There is magic to be done here; the magic of Love!

HP:
You have come together in this sacred grove to stand in the presence
of our Lady of Love and our Lord of Lust, that they may bestow upon you
their bountiful blessings of everlasting love and devotion through the
sacred
rite of handfasting. This is a bond not to be entered into lightly, but
with
seriousness, reverence, and joy.

HPS:
Is it your intention, Tom, to be wed to Joy in the sight of the gods and
of these people? to be tied to her in giving, in dreams, and in
intentions, and
to vow to her your love and commitment?

GROOM: (answers)

HPS:
Have you considered the gavity of your commitment?

GROOM: (answers)

HPs:
Have you considered the levity of your commitment?

GROOM: (answers)

HP:
Is it your intention, Joy, to be wed to Tom in the sight of the Gods
and of these people? to be tied to him in giving, in dreams, and in
intentions, and to vow to her your love and commitment?

BRIDE: (answers)

HP:
Have you considered the gavity of your commitment?

BRIDE: (answers)

HP:
Have you considered the levity of your commitment?

BRIDE: (answers)
................................................................................
2973

HPS (facing BRIDE and holding up PENTACLE):
    Joy,
    Thou shalt be the star that rises from the twilight sea
    Thou shalt bring a man dreams to rule his destiny
    Thou shalt bring the moon-tides to the soul of a man
    The tides that flow and ebb, and flow again,
    The magic that moves in the moon and the sea;
    These are thy secret, and they belong to thee.
    Thou art the Eternal Woman, thou art She,
    The tides of all men's souls belong to thee.
    Danu in heaven, on Earth, Persephone,
    Diana of the Moon and Hecate,
    Veiled Isis, Aphrodite from the sea,
    All these thou art, and they are seen in thee.

HP (facing GROOM and holding WAND):
Tom,
All wild creatures hear thy call upon the haunted wind.
Within thy soul the Horned One returns to Earth again.
Together you shall manifest the magick of the man
And falcons soar from out the sky to perch upon thy hand.
The serpent's wisdom thou shalt learn from tip of forked tongue.
The fleetness of the white stag's flight in starlight or in sun.
Lord of Light and Lord of Shadow; keeper of the key
Which unlocks the door of dreams, whereby men come to thee.
Cernunnos, Tammuz, Horus, Pan; by name we set thee free!
0, Shepherd of the wild woodland, may thou be one with he!

(HP turns to HPS holding WAND.  HPS picks up CHALICE and ATHAME;
anoints with water, touches to flower petals; censes; then places over
WAND.  The HP & HPS hold WAND aloft between them.)
HPS:
Above you are the stars, below you are the stones.
As time passes, remember...
Like a star should your love be constant,
Like the earth should your love be firm.
Possess one another, yet be understanding.
Have patience each with the other,
For storms will come, but they will go quickly.
Be free in giving of affection and of warmth;
Make love often, and be sensuous to one another.
Have no fear, and let not the ways or words of the unenlightened give
you unease.
For the old gods are with you,
Now and always!

HP (holding wand):
Is it your wish, Joy, to become one with this man?

BRIDE: (answers)

HP:
Then give him your vow.

................................................................................
2974

BRIDE:
    I, Joy wed you, Tom and pledge to build with you a place of
love, nourishment and happiness within our hearts and within our home.

    I pledge you love, honor and trust.  love, both soft and tender
and love suffused with passion and playfulness; love which will honor your
inner deity, endure hardship and nurture honesty, trust and devotion.

    I pledge to support and cherish your growth in the human
adventure; to explore with you the wonders of life; to hold you in my love
when you are ill or sad and to nurture your healing, growth, development and
actualization.  As you evolve so shall I for we are as one and reflect one
another.

    I promise to create a home with you that shall be a haven for us
both, a place of welcome for family, friends and lovers and a place of
comfort in times of sorrow.  I promise to love, honor, protect and nourish
you as long as we both shall live

HPS:
Is it your wish, Tom, to become one with this woman?

GROOM: (answers)

HPS:
Then give her your vow.

GROOM
:   I, Tom wed you, Joy and pledge to build with you a place of
love, nourishment and happiness within our hearts and within our home.

    I pledge you love, honor and trust.  love, both soft and tender
and
love suffused with passion and playfulness; love which will honor your inner
deity, endure hardship and nurture honesty, trust and devotion.

    I pledge to support and cherish your growth in the human
adventure;
to explore with you the wonders of life; to hold you in my love when you
are ill or sad and to nurture your healing, growth, development and
actualization.  As you evolve so shall I for we are as one and reflect one
another.

    I promise to create a home with you that shall be a haven for us
both,
a place of welcome for family, friends and lovers, and a place of comfort in
times of
sorrow.  I promise to love, honor, protect and nourish you as long as we
both shall live.

HP:
Does any say nay?

GROOM:
Then we are happy, but we would yet ask the blessing of the
May Queen on our union.

BRIDE:
2975

Oh Queen of the May, we ask your blessing on our union and
on our connection with this land which is our home upon the Earth.

MAY QUEEN:
As you marry, take my blessing and the blessing of our Mother Earth that
you may live long within Her breast and flourish in Her abundance.
(Takes cord from the altar and hands it to HP and HPS) I bid you bind
them in love with my blessing,

HP & HPS (tying the hands of bride and groom together with the cord):
This day you marry your friend, the one you love, laugh with, live for,
dream with.

HP (handing ATHAME to GROOM):
This knife is for the troubles that lie ahead.

HPS (handing CHALICE to BRIDE):
This cup is for the love that conquers them.

GROOM (holding up ATHAME):
I bring the energy of yang, active, bright, logical and hard.  I bid you
blend these energies with yours to make us whole and keep this token on
the altar of our love.

BRIDE (holding up CHALICE):
I bring the energy of yin, dark, intuitive, flowing and soft.  I bid you
blend these energies with yours and make us whole and keep this token on
the altar of our love.

(GROOM dips ATHAME into CHALICE)

HP:
Yin and yang, male and female, light and dark.  neither may stand
alone, but out of their eternal interplay the universe is born.  So it is
above
and so it is here below.

HP:
Now share you the water of life, the blood of the sacred Goddess our
Mother Earth, water that binds us and all living things to her body.

(BRIDE and GROOM share water and kiss)

HP:
Out of the billions of the Earth, these two have come, have looked
into each other's eyes, and are now made one. Their ways have converged
and shall now be together. In our deepest being we hope that their path
may
be pleasant and the sky fair where they reside. But if trouble comes, as
it
can surely come to all, may the pressure of the trial only bring them
more
closely together. With clasped hands and united hearts, may they bear
life's
sorrows together and share life's joys together.

2976

(BRIDE pours libation and speaks however she is moved, then hands
CHALICE to GROOM, who sips, libates and passes cup to HPS, who sips,
libates and passes CHALICE to HP. COUPLE then moves around the circle

deosil greeting guests while chant is sung:  I am the Heart and the Soul
of
Creation, then return to altar.)

HPS (gives Navajo Wedding Blessing):
Now you will feel no rain, for each of you will be the shelter to the other.
Now you will feel no cold, for each of you shall be the warmth to the other.
Now there is no more loneliness for you.
Now there is no more loneliness.
Now you are two bodies, but there is only one life before you.
Go now to your dwelling place to enter into the days of your togetherness.
And may your days be good and long upon this Earth.

(GROOM thanks guests and invites them to the feast.)

(ASSISTANTS open the gate in SOUTH where the BROOM has been lying and
hold the broom a LITTLE off the ground. HP and HPS: lead the chant:  JUMP
THE BROOM! as COUPLE runs around the circle and jumps the BROOM on the
way out.)

HP & HPS (Stand on opposite sides of altar, raising arms):
We thank you Gods and Goddesses of the Sacred Marriage for
attending and blessing this, our rite of life and love.  We bid you now,
Hail
and Farewell!

ALL:    Hail and Farewell!

HP:
Oh mighty Lord of life and death, whose hooves dance upon the altrar
of Time and whose pipes play the song of Never-Ending, we thank You for
Your blessing and bid You now Hail and Farewell!

ALL:    Hail and Farewell!

HPS:
Oh gracious Goddess, Queen of love and birth whose body is the
green and flowering Earth and the dust at whose feet are the stars of
heaven, we thank You for Your blessing and bid You now Hail and Farewell!

QUARTER CALLERS:
We thank you now, oh powers of Earth (Water, Fire, Air)

HPS:
All from air into air, let the misty curtain part.
All is ended, all is done
What has been must now be gone!
What is done by ancient art
Must merry meet and merry part!
AND MERRY MEET AGAIN!

Well, there it is.  It was beautiful.  And so smooth.  Hope you all
enjoyed it.  Tom wrote the invocation to Pan and Aphrodite.  If you want
2977

to use it though would expect people to ask permission to use it,  since
it is  copyright protected in the Green Egg.

Anyway, this is a guide, and it is OUR h-fasting.  People can use it as a
guide, but it is much more magickal if you create your own.

Thou art Goddess!

Joy Williams
--
................................................................................
2978

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                     SHADOW WEAVER GROVE ADF
                     BELTANE RITUAL 5/5/1990

This is a transcription of the original planned ritual for Beltane forthe
Shadow Weaver Grove, transcribed with permission by Joseph Tellerof the
Wonderland BBS 508-663-6220 WWIVNet Node 5803 for distributionto the Pagan
Community at large. Shadow Weaver Grove can also bewritten to via Surface
mail at : PO Box 5451, Billerica MA 01821.Distribution for non-commercial use
of this document is granted, solong as the wording and information contained
herein remains unchangedin the process of distribution.
___________________________________________________________________________
I. Starting the Ritual
  A) Processional : (starting Chant {Ku-Wa-Te})
     To enter the circle each person must pass through four "gates"
representing each of the Three Worlds (Land, Sea & Sky) and Fire. Each person
steps to the first Gate Keeper and is asked: "What do you ask of the Gate of
Earth (Sea) (Air)?" AN answer is given or left unspoken, and the person is
marked by the Guardian (with mud, water and brush of a feather) and proceeds
to the next Gate and is questioned again. The Guardian of the last Gate,
Fire, smudges the person before they enter the circle.  When everyone is in
the circle, the chant continues ("Ku-Wa-Te") as the Gatekeepers come into the
circle and prepare themselves.
   B) Statement of Purpose :
      We are here tonight to honor the Goddess Danu, called the Earth-mother
and to honor the God Belemos, Called the Sun King. We honor them and ask them
to bless us and rekindle the warmth of the world.
   C) Centering Meditation:
     Group meditation and collective consciousness:  All present are brought
together with a group meditation, to form a "group-mind"; to help everyone
center and bring themselves together to work in accord.
  D) Earth Mother Invocation :
         Oh Earth-Mother
         We praise thee
            That seed springeth
            That flower openeth
            That grass groweth
         We praise thee
         For winds that whisper
            Through the shining Birch
            Through the lively Pines
            Through the mighty Oak
         We praise thee
         For all things
         Oh Earth-Mother who gives lifeII.

                             The Active Ritual

    Invocation of Ogma the Gate Keeper or Mannanon in English:
    (Visualization is a triangle shaped iris opening)

 Gate Keeper of Fire:
   O Ogma, Lord of the Gates, Lord of Knowledge, open the ways for us
  O Mannanon, master of the realm beyond the seas, grant us passage to your
kingdom.
   O great God of knowledge, we wish to walk your roads.
         Reveal to us your teachings, reveal to us the safe path.
        Come wash the nighttime clean;
         Come Close the gap of darkness in between.
         We praise you for the brightness of your power.
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         We praise you for the gift of knowledge.
         Guide us to the place we seek.
         Walk with us Ogma!
         Walk with us Mannanon!

CHANT:         We invoke thee Ogma, opener of every Gate
               We invoke Mannanon, opener of every Gate.
         You shall reach us, You shall teach us and reveal our fate.
        You shall reach us, You shall teach us and reveal our fate.
   B) Consecration of the Waters:
        [After each cup is consecrated it is passed around the members of
 the circle so that each may drink from it. When the cup returns to the start
the remaining liquid is spilled unto the Earth or into the fire. Contents may
be spring water, or an alcholic brew if alcohol it is preferred to have been
brewed by a member of the Grove.]

      Druid of the Gate of Land:
     Spirits of nature, of the trees and rocks, of the animals and Earth,
give us your favor and your companionship, share with us the bond of spirit
and of life on Earth. Remember us and speak to us in our hearts. Give us your
teachings and laughter, become one amoung us here tonight, Consecrate these
waters.     Behold the Waters of Life!
     {All Chant "Fur and Feather"}

     Druid of the Gate of Sea:
    Ancestors of Long ago, be with us, give us your favor and your
wisdom, share with us the bond of kinship and of life upon Earth.
Remember us and speak to us in our hearts. Give us your knowledge and your
blessing, become one with us here tonight; Consecrate these waters.
 Behold The Waters of Life!     {All Chant "Blood of the Ancients")

      Druid of the Gate of Sky:
     Gods and Goddesses, be with us, give us your favor and blessings,
share with us the bonding essance and our existence upon your sphere of life.
Remember us and speak to us in our hearts. give us your strength and your
peace, become one amoung us here tonight. Consecrate these waters.
     Behold the Waters of Life!      {All Chant "Mother I feel you"}
  C) Individual Offerings and prayers:
     At this point, all present that wish to may make an offering or
offer prayers. If anyone has an offering or a prayer they would like to make
they step forward and do so, individual offerings to particular patrons or
spirit helpers are done at this time.
   D) Sacrifice with the Willow Branch:
     Gate keeper of fire makes a final offering of a willow branch, to send
the energy to the deities of the occasion. It is sacrificed into the central
bonfire.
      Gate Keeper of Fire:
     Our praise goes up with thee on the wings of eagles; our voices are
carried up to thee on the shoulders of the wonds. hear now O Belemos, O Danu,
we pray thee, as we offer up this sacrifice of life. Accept it we pray thee,
and cleanse our hearts, giving to us of your peace and life.
   E) Divination :
     A scrying is done with crystal/flame, to find if the gods have
accepted our prayers and will be with us. If the omen is bad, offerings are
made again. If they are rejected thrice, the circle is broken immediately and
the ritual ended.
   F) The Fourth Consecration:
     Here the wards are set to protect us during the magic working.
2980

Druid #1 (Fire):
      We greet you, Brother Wabun, Golden Eagle of the East.  We ask that you
watch over us this night, and share with us your wisdom, Let your keen vision
guide us over the obstacles before us.  We greet you, Brother Shawnodese,
Guardian of the South, great Coyote. We ask that you walk with us this night,
and guide us as we walk this path of learning.  We greet you, Waboose, White
Buffalo Woman of the North, Grace us with your company, and walk with us
night as we seek the wisdom that surrounds us.  We greet you, brother
Mudjekeewis, Great Bear of the West. Walk with us this night and aid us in
our journey to wisdom.  At this time, would each of you please meditate on
your personal needs and desires.
  G) Induction of Receptivity : (Litany of the Waters)
     [D1 can be Guardian of Fire, D2 can be the Group response. If the group
doesn't know the responses one of the other guardians should lead them into
them]
      D1: Of what does the Earth-Mother give, that we may know of the
 continual flow and renewal of life?
      D2: The waters of Life.
      D1: From whence do these waters flow?
      D2: From the bosom of the Earth-Mother,the ever changing All-Mother
     D1: And how do we honor this gift that causes life?
      D2: By partaking of the waters of life.
      D1: Has the Earth-Mother given forth her bounty?
      D2: She has
      D1: Then give me the waters!

      Final consecration and sharing: A fourth cup is consecrated.
      O Belemos, O Danu, hear us and answer us! Hallow these waters! We
your children have praised you, and now we ask from you healing, blessing,
power and inspiration...Behold the waters of life!
      {Passing chant: "Ku-Wa-Te"}

 III. The Work of The Circle
   A) The Magic Working:
     Tonight we pray for the prosperity of all those here. May our fortunes
increase, may the Goddess and God smail on our endeavors and bring us good
luck in all that we do.
     We ask that you bless these small tokens of our wishes, and grant us the
success that we ask for. {Here a small basket with a crystal and appropriate
symbols of general prosperity were passed around so that all might add
energy to it}
   B) Affirmation of Success:
     D1: Belemos and Danu have Blessed us!
     D2: Every time we invoke them, they become stronger and more
alert to the needs of their people.
     D1: With joy in our hearts let us return to the realm of mortals to do
the will of the Gods and our own.
     D2: Yet, before we leave, we must give thanks to those whome we have
invited here today.

 IV. Closing:
   A) Thanking and closing of the Quaters:
     We thank you, Brother Wabun, Golden Eagle of the East. You have watched
over us this night, and shared with us your wisdom, Your keen vision has
shown us the ostacles before us.  We ask you, go in peace, as you came in
peace. So we may walk together again.  We thank you, Brother Shawnodese,
Guardian of the South, great Coyote.  Once again your lessons have helped us,
and shown us the truth in ourselves.  We ask you, go in peace, as you came in
2981

peace, So we may walk together again. We thank you, Waboose, White Buffalo of
the North. You have graced us with your company, and walked with us this
night. You have helped us see the wisdom that surrounds us.  We ask you, go
in peace, as you came in peace. So we may walk together again.      We thank
you Brother Mudjekeewis, Great Bear of the West. You have shown us your power
and kept us safe in our journey to wisdom.  We ask you, go in peace, as you
came in peace, so we may walk together again.
  B) Thanking of the Gods and Goddess:
      Gods and Goddesses of the old times, spirits of the old times and
of this place, people of the old times and of our ancestors, our kindred we
thank you.
  C) Closing the Gate:
    Gate Keeper of Fire :
      O Ogma, Lord of the Gates, Lord of KNowledge, we thank you. O Mhannon,
we thank you. Now let the Gates between the Worlds be closed!
  D) Return from the group-mind, grounding and centering.
    Reverse the Tree Meditation.

     Relaxing of the Grove's Wards.
      Libation:
      D1: To thee we retrun this portion of thy bounty, O Danu our Mother,
even as we must someday return unto thee.
      D2: We have finished this ceremony.
      D1: So be it!
      ALL: Biodh se!
___________________________________________________________________________
                        CHANTS USED DURING RITUAL:
                                 {Ku-Wa-Te}
Ku-Wa-Te Lay-no Lay-no Ma-ho-teHi-ano, Hi-ano, Hi-anoKu-Wa-Te Lay-no
Ma-ho-teHi-ano, Hi-ano, Hi-ano We are one with the infinite sun Forever,
Forever, ForeverWe are one with the Infinite Sun Forever, Forever, Forever.

                           {Mother Nature Waits}
Mother Earth provides Mother Earth Provides Mother Earth Provides all for us
to surviveMother Earth Provides Mother Nature Waits Mother Nature Waits Beca-
use life never ends, she always begins again Mother Nature waits.
                              {Hoof and Horn}
Hoof and horn, Hoof and hornAll that dies shall be reborn.Corn and Grain,
corn and grainAll that falls shall rise again.

                          {Blood of the Ancients}
It's the blood of the AncientsThat runs through our veinsAnd the forms
pass,But the Circle of life remains.

                             {Fur and Feather}
Fur and Feather and scale and skin
Different without but the same within
Great of body but one of soul
Through all creatures are the Gods made Whole

                            {Mother I feel You}
Mother I feel you under my feet
Mother I feel your heart beat
Mother I feel your heart beat
Father I see you where the eagle flies
Spirit gonna carry me higher and higher
Spirit gonna carry me higher and higher
________________________________________________________________________
................................................................................
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                       BRIGIT OF THE CELTS
                       -------------------
   Brigit was one of the great Triple Goddesses of the Celtic people.
She appeared as Brigit to the Irish, Brigantia in Northern England,
Bride in Scotland, and Brigandu in Brittany. Many legends are told
about Brigit. Some say that there are three Brigits : one sister in
charge of poetry and inspiration who invented the Ogham alphabet,
one in charge of healing and midwifery, and the third in charge of the
hearth fire, smithies and other crafts. This catually indicates the
seperate aspects of her Threefold nature and is a neat division of
labor for a hard-working goddess.
   Brigit was probably originally a Sun Goddess, and a charming story
of her birth is that she was born at sunrise and a tower of flame
burst from the forehead of the new born Goddess that reached from
Earth to Heaven. It was likely She who inspired the line in the famous
Song of Amergin: "I am a fire in the head." Her penchant for smithcraft
led to her association by the Romans with Minerva/Athena. As a warrior
Goddess, She favored the use of the spear or the arrow. Indeed, various
interpetations of her name exist including, "Bright Arrow," "The Bright
One," "the Powerful One" and "The High One," depending upon the region
and the dialect.
   As a Goddess of herbalism, midwifery and healing She was in charge
of Water as well as Fire. I don't beleive that anyone has ever
counted all teh vast number of sacred wells and springs named after
or dedicated to this Goddess. A story is told of how two lepers came
to one of her sacred springs for healing and She instructed one Leper
to wash the other. The skin of the freshly bathed man was cleansed
of the disease and Brigit told the man who was healed to wash the man
who had bathed him so that both men would be whole. The man who was
healed was now too disgusted to touch the other Leper and would have
left him, but Brigit herself washed the leper and struck down the
other arrogant fellow with leperousy once more before he could leave.
Offerings to the watery Brigit were cast into the well in the form
of coins or, even more ancient, brass or gold rings. Other sacrifices
were offered where three streams came together. Her cauldron of
Inspiration connected her watery healing aspect with her fiery poetic
aspect.
   Brigit is clearly the best example of the survival of a Goddess
into Christian times. She was cannonized by the Catholic church as
St. Brigit and various origins are given to this saint. The most
popular folktale is that She was midwife to the Virgin Mary, and thus
was always inviked by women in labor. The more official story was
that She was a Druid's daughter who predicted the coming of
Christianity and then was baptised by St. Patrick. She became a nun
and later an abbess who founded the Abbey at Kildare. The Christian
Brigit was said to have had the power to appoint the bishops of her
area, a strange role for an abbess, made stranger by her requirement
that her bishops also be practicing goldsmiths.
   Actually, the Goddess Brigit had always kept a shrine at Kildare,
Ireland, with a perpetual flame tended by nineteen virgin priestesses
called Daughters of the Flame. No male was ever allowed to come near
it; nor did those women ever consort with men. Even their food and
other supplies were brought to them by women of the nearby village.
When Catholicism took over in Ireland, the shrine became a convent
and the priestesses became nuns but the same traditions were held
and the eternal flame was kept burning. Their tradition was that
each day a different priestess/nun was in charge of the sacred fire
and on the 20th day of each cycle, teh fire was miraculously tended
2983

by Brigit Herself. There into the 18th century, the ancient song
was sung to her : "Brigit, excellant woman, sudden flame, may the
bright fiery sun take us to the lasting kingdom."
   For over a thousand years, the sacred flame was tended by nuns,
and no one knows how long before that it had been tended by the
priestesses. In 1220 CE, a Bishop became angered by the no-males
policy of the Abbey of St. Brigit of Kildare. He insisted that nuns
were subordinate to priests and therefore must open their abbey
and submit themselves to inspection by a priest. When they refused
and asked for another Abbess or other female official to perform
any inspections, the Bishop was incensed. He admonished them to
obediance and then decreed that teh keeping of the eternal flame
was a Pagan custom and 6rdered the sacred flame to be extinguished.
Even then, She remained the most poular Irish saint along with
Patrick. In the 1960's, under Vatican II modernization, it was
declared that there was insufficient proof of Brigit's sanctity
or even of her historical existance, and so teh Church's gradual
pogrom against Brigit was successful at last and She was thus
decanonized. It is very difficult to obtain images or even holy
cards of ST. Brigit outside of Ireland anymore.
   Her festival is held on Febuary 1st or 2nd. It corresponds to
the ancient Celtic fire festival of Imbolc or Oimelc which
celebrated the birthing and freshening of sheep and goats (it really
is a Feast of Milk). This festival was Christianized as Candlemas
or Lady Day and Her Feast day, La Feill Bhride, was attended by
tremendous local celebration and elaborate rituals. Her festival
is also called Brigit. Brigit (the Goddess and the Festival)
represents the stirring of life again after the dead months of the
winter, and her special blessings are called forth at this time.
Since She was booted out of teh Church for being Pagan, it is
incumbant upon us Pagans to restore Her worship to its former glory
especially those of us of Celtic ancestory. Here is an ancient rite
to invite Brigit into your home at the time of her Holiday:
   Clean your hearth thoroughly in teh morning and lay a fire
without kindling it, then make yourself a "Bed for Brigid" and
place it near the hearth. The bed can be a small basket with covers
and tiny pillow added as plain or fancy as you like. If you have no
hearth, you can use the stove and put the bed behind it. Then at
sundown light a candle rubbed with rosemary oil and invite Brigit
into your home and into er bed; use the candle to kindle your
hearthfire if possible. Make your own poem to invite Her or use
the ancient song mentioned earlier. Let the candle burn at least
all night in a safe place. You might even want to begin the custom
of keeping the eternal flame; it is a popular custom in some
magickal and Wiccan traditions. AFter all, it's up to us now to
keep the spirit of Brigit alive and well for the next thousand
years at least!!!

Brigid is not really a Celtic Mother Goddess.  She is generally
considered a Goddess of fire/smithcraft, of poetry and of healing.  One
of her roles is as midwife, but although she has a son, she is not
usually seen as a mother.

I don't know any books that deal specifically with Brighidh, but please
look for a book called "Celtic Mythology" by Proinsias MacCana and for
"Gods and Heroes of the Celts" by Marie Lousie Sjoestadt for more
information about Celtic deities.  They are both VERY good sources.

2984

Brighidh is a Goddess of healing, smithcraft and poetry, brewer of mead
and ale, a lawgiver, a midwife, supposedly daughter of the Daghda,
mother of the poet Cairbre, and of the Gods Brian, Iuchar and Iucharba.
She was transformed into a Christian Saint and became the foster mother
of Christ.  Some sources say that the healer/smith/poet were embodied in
one Goddess, other sources claim that she was three sisters, all named
Brighidh.

Her holy day falls (on our calendar) on February 2nd (I wonder if She
likes groundhogs...) called Imbolc, Oimelc or Lady Day.  Candles are
blessed that day in the Catholic churches.

By: Ido
To: Teakan
Re: Somethnig about Brighid:

Brigit/Brigid/Bride was the daughter of Dagda. She was the proctector of the
poets, the forge and the healing persons. Her son Ruadan, which she had with
Bres, was killed by Goibnui. For her died son she sounds the first kenning of
Eireland. She also was put into the cult and the person of Brigit from
Kildare, which made the first female parish after Christianity falls into
Eireland. The convent of Kildare has had a neverending fire, which was
protected by the sisters of the parish. The saint Brigit is the second patron
saint of Eireland.  within the scottish tradition Brigit belongs together
with the time of the year "Season of the lambs" and the comming of spring.
Brigit overcomes the control of the Cailleach Bheur.
................................................................................
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                   THE FINER POINTS OF RITUAL:
                    A Comparative Approach to
             Liturgical History, Theology and Design
             =======================================
           A Heartland Pagan Festival Keynote Address
                         by Mike Nichols

Participants:  Morning Glory Zell
               Otter Zell
               Rhiannon Bennett
               Carolyn Clark
               Eldoreth Grey Squirrel
               Anahita
               Morwen
               Chris
               Dix
               other audience members not identified

[NOTE:  This transcription was made from an audio tape dub of a
videorecording of the event.  The microphone placement made some
of the comments from the audience unintelligible, and those
sections were omitted.  In some cases, the comments were picked
up but it was impossible to identify the speaker.  Because of the
lack of visual cues, it is also possible that some of the
speakers are incorrectly identified.  To improve readability,
some very minor editing was done.]

Rhiannon:  I'd like to introduce someone whom we are really proud
to have in our community.  He has been involved in Witchcraft --
in teaching free Witchcraft classes -- for over eighteen years
now.  He is also a teacher of parapsychology at the University of
Missouri at Kansas City.  He owns the Magick Lantern, which is
our occult bookstore here in town -- the ONLY occult bookstore we
actually have here in town.  He's very instrumental in
introducing people to Wicca through his classes -- over 6,000
people!  Granted all of them didn't decide to stay with us, which
is fine.  But think how many myths that helped shatter, and
helped to make us a valid religion in some people's eyes.  And a
lot of times, that's what we need.  Every time I say something
about a particular speaker, people say "Well, what has he
written?  What has she written?"  Books are really wonderful but,
as I'm sure you've read, there are some good books, and there are
some mediocre books, and there are some that are pure trash out
there.  Just because they say they're a Pagan writer doesn't mean
a thing.  Sort through and pick out the good stuff.  People like
Mike help us go through and figure out what's real and what's not
real.  And then help you decide, even out of what's real, what's
real for you.  So I'm really proud to have him in our community,
and I'd like to welcome him.

(APPLAUSE)
 
Mike Nichols:  I hope you don't mind if I do this sitting down.
I want to present it more like a workshop than a standard
lecture.  First of all, I want to start out with a few thank
2986

you's.  I just want to say a personal thank you to Rhiannon who
has acted as liaison between the Heartland Spiritual Alliance and
the Magick Lantern, which was sometimes a difficult and thankless
task, but she's done it well.  When I saw her stand on the chair
in the hall last night and scream "TWO pieces of chicken!  ONLY
two!", I thought I've never seen anyone look so much in their
element.  (LAUGHTER)  So thank you so much.  And not only to
Rhiannon, but to the organizers of the Heartland Pagan Festival
all together.  I think they've done a wonderful job.  Let's give
them a hand.
 
(APPLAUSE)
 
     What we're going to be doing in here is kind of an advanced
class on ritual design, what we sometimes like to call liturgics.
Before this is all over, we're going to be into such areas as
liturgical theology, liturgical history, and liturgical
aesthetics.  For those of you who are local and who have taken my
class, or seen me do speeches at psychic fairs and such, you will
be happy to note that this is not recycled material.  This is the
very first time I am presenting any of this material anywhere.
So I hope you enjoy it.
 
     I'm starting from the premise that most people here are
already fairly well advanced in Paganism and have gotten to the
point where they already know about ritual and realize why it's
there, why  there is a need for it, and are beginning to ask
other questions about ritual.  What does it take to make a "good"
ritual?  What kind of elements do you need to have, what kind of
order, what kind of structure does a ritual have to have to work?
Are there certain things a ritual needs to work?  How can you
tell if a ritual has worked?  And questions like that start
happening only after you've been into it a little while.
 
     If you are new to this whole area, and really are not that
conversant with why ritual is used anyway, let me just gloss that
point by saying there are a couple of really good books that I
think give you a good understanding of that.  One is "The Spiral
Dance" by Starhawk.  Another is "Drawing Down the Moon" by Margot
Adler.  I think either one of those would inform you as to why
Witches use ritual in the first place.
 
     The need for ritual is sometimes one of the most difficult
things for newcomers in this area to understand because quite
often, if they've been brought up in a religious tradition that
downplays ritual, for example, (and many Protestant religious
traditions say that ritual is only so much gobbledy-gook, etc.,
that there's nothing to it), it's a real stumbling block for
people to understand why the ritual is there.  I've noticed that
people with Roman Catholic backgrounds or a background in Judaism
seem to have a better grasp on what ritual is there for and what
it accomplishes.
 
     When we get into this kind of work, let me just say that
much of my talk here today is going to be highly speculative,
highly theoretical, and please do not take it as a final position
paper on anything.  It is at best a preliminary report on work in
progress.  We're going to do a lot of comparative liturgics as a
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way of understanding our own ritual development.
 
     When it comes to ritual or liturgy -- whichever word you
want to use, and I'm going to be using them interchangeably -- it
has always seemed to me that liturgical theology should be on the
cutting edge of theological concerns in Paganism.  There are many
religious writers who believe that religions basically have three
dimensions -- any religion.  First of all, it's theology: what
are it's beliefs?  Secondly, it's social structure: how does this
religion impact on the world around it?  And thirdly, it's
ritual: what do the people do to express their religious values?
It has always seemed to me that within Paganism in general, and
Witchcraft certainly in particular, it is the liturgical
dimension that is the most often in focus.
 
     Theology I think has been rather slow.  It is developing,
Pagan theological concerns, but it's developing late.  If you
read Starhawk and Adler and people like that, you're beginning to
see the beginnings of Pagan theology.
 
     As far as the social dimension, there was a time of course
when Paganism had a social dimension, when most people were
Pagan.  But for the last couple of thousand years we have been a
minority religion -- a very small minority in some cases.  And I
think because of that we don't yet have a very strong
sociological impact.  But that too may be changing, through
festivals like this, when Pagans start gathering in big enough
numbers to start talking about such things as social change.  For
example, at one of the workshops we had the other day, somebody
suggested that one of the things Pagans could do to increase
their visibility and positive image in the community is to take
on community projects like answering telephones for the local
public TV telethons.  Yes, this is our local Coven on the phone
lines!  (LAUGHTER)  Or this is the local Coven who have all
decided to go down and do a park clean-up on a particular day.
When we get enough people doing stuff like that, then Witchcraft
will have its social dimension.
 
     In the meantime, the strongest dimension I think for most of
us is the ritual, is the liturgy.  When you tell somebody you're
a Witch, the first thing they ask you is "What do you do?" -- not
"What do you believe?" or "What is your impact on society?" --
but "What do you do?"  They want to hear about your rituals.  I
think that's exactly why Stewart Farrar titled his first book on
Witchcraft "What Witches Do".
 
     So we've got to start looking at what we do, in terms of
ritual and how ritual has developed.  However, when it comes to
trying to study liturgy in modern Paganism, you are immediately
arrested by the fact that there is no coherent study of it.  Yes,
there are books of rituals.  Sure, you can buy a spellbook here,
a grimoire there.  Marion Weinstein has published a Book of
Shadows.  The last half of Doreen Valiente's book is a Book of
Shadows.  Scott Cunningham's got books of spells, etc.  But is
there any systematic study of all this stuff put together?  No.
Not so far.
 
     I think the reason is because development has been so rapid.
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All of this stuff has come along so fast that people have not had
a chance to assess it and evaluate it, and ask significant
questions about it.  Consequently, both the scholar and the lay
person really don't have very many places to go when it comes to
this.
 
     There are a few things though that you can say about
religious ritual.  First of all, religious ritual is a human
experience, a very universal human experience.  It is as real as
fear, and as important as love.  It has a meaning of its own.  It
is not some sort of aberration or distortion of reality.  It is
an injection of new meaning into the reality around you.  There
is hardly a culture in the world that has not developed its
religious rituals.  And sometimes by looking at religious rituals
of other cultures, we can begin understanding our own better.
That's one of things I'm gonna try to do here.
 
     There's a strange continuity, a sameness when you start
looking at different rituals, that pervades all of them.  We find
that rituals, for example, are transpersonal and transcultural.
People seem to experience the same types of things no matter
where you look all over the world.
 
     In looking at liturgical theology, I have been doing an
awful lot of work in terms of comparative study.  Because the
only group of people who have systematically writing about
liturgical theology for any length of time are the Christians.
Does this have anything to say to us as Pagans?  Perhaps it does.
Reason:  I think most Pagans are by now well aware of the fact
that the Christians have borrowed a heck of a lot from the old
Pagan religions.  For example, it's commonly known that the old
Pagan holidays served as models for Christian holidays, so that
the modern Christian liturgical calendar is to a great extent
based on older Pagan themes.  And ironically, sometimes you can
look at what Christians have written about these to find out
still more about the Pagan themes that underlie it.

     A second area where this is true is what we call
hagiography, the study of saints.  So many of the saints in the
rites of the Roman Catholic Church are in fact simply
Christianized forms of old Pagan gods and goddesses.  So we read
about the legends of these saints, and we learn a little bit more
about the gods and goddesses underlying those legends.  I think
Pagans generally realize both of these points.  What Pagans do
not generally realize is that it is the same as far as liturgical
ceremonies go, too.  When you get right down to it, Christianity
-- especially the way the Roman Catholic Church developed in the
early years of Christianity -- borrowed most of its liturgical
traditions from the Pagans.
 
     I mean, if you ever stopped and thought about it...  For
example, within the Roman Catholic Church, there are certain
rituals known as "sacraments", right?  Do you realize that is a
Pagan word?  Sacrament comes from the Latin "sacramentum" and was
an oath given by a Roman soldier to his gods.  It was a ritual
setting.  We might be well advised once again to reclaim the word
sacrament and use it as our own.
 
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     According the Catholic Church, a sacrament is an "effective"
ritual, which means that it produces an objective effect.  This
is not just a symbolic commemoration of something.  This is
something that actually produces a change in reality.  This
beginning to sound familiar?
 
     Other things which we have long considered primarily
Christian -- Again, I'm going to be drawing this almost
exclusively from the background of Roman Catholic liturgics,
which is one of the ones that is most developed.  The High
Anglican would be another good source if you wanted to look into
this.  The practice of "genuflection", of bowing on one knee,
originally a Pagan practice.  The practice of kissing ritual
tools.  If you were in a Catholic church, did you ever see a
priest pick up a Missal at Mass and kiss it, put it on the altar?
The same way a priestess will sometimes kiss her athame after
she's used it for an invocation?  Yet another custom borrowed by
the Christians from the Pagans.  So it seems real obvious to me
that we could look at the whole question of sacramental rites,
and ask what have the various Christian writers had to say about
them in terms of how they work, in order to find out what Pagans
probably also originally believed about rites and rituals.
 
     Although at a later time the Catholic Church would limit the
number of official sacraments to be only seven in number, at an
earlier time this was not true.  Anything could be seen as a
sacrament.  A blessing was a sacrament.  A holiday, a sacred
object, all of these things could be considered sacramental in
what they did.  As a matter of fact, the first use of the word
"sacrament" within a Christian context was not until 210 C.E. and
it was by the Church writer Tertulian.  He was the first one to
use that word in a Christian context, and when he did so,
ironically, he accused the Greek mystery religions of having
stolen that word from the Christians.  Obviously, it was
precisely the other way around.
 
     Although today the word sacrament refers primarily to only
seven ecclesial rituals within the Catholic Church, all of which
-- or at least six of which -- have parallels in Paganism, the
word "sacrament" is still used in comparative theology in a much
broader sense.  Basically, it refers to any hidden reality, any
sign or symbol of a hidden reality that is mysterious and sacred.
I could be a person, a place, or a thing.  Any of these things
could be considered sacramental.
 
     From the point of view of Pagan theology, by the way, with
its strong emphasis on the theological perspective called
"immanence", the in-dwelling quality of the divine force in all
of nature, for a Pagan practically anything can become a
sacrament.  Every rock, every tree, everything is alive with
magical and sacred powers which a Pagan can get in touch with and
from there connect with the entire universe.  That's what a
sacrament is.
 
     There have been, historically, at least two ways of viewing
rituals and sacraments.  The first is the way as practiced by
social anthropologists.  For example, one of the most famous of
these was proposed by Arnold van Gennep, who was the first to
2990

come up with the idea of rituals being, as he called them, "rites
of passage".  He would point to something like a marriage rite,
and we can find rites like that in practically every society.
And he would say that the reason this ritual was important for
this society is that it marked a transition for one member of the
society from one social role to another.  From the status of
being unmarried to the status of being married.  In many
societies, kids when they hit the age of puberty go through a
rite of passage.  This is an official recognition by the society
as a whole that this person, who was once considered a child, is
now considered an adult and has adult responsibilities.
 
     Van Gennep originally thought that practically all religious
rituals were rites of passage.  Later social anthropologists have
pointed out there's at least one other major class or rituals.
And this is not a rite of passage but what we call a "rite of
celebration".  Very distinct from a rite of passage.  In a rite
of passage, we talk about a person's transition from one social
role to another.  In a rite of celebration -- let's take for an
example a wedding anniversary -- nothing is changing here.  We
are simply looking at something which has a permanent value and
belief structure, and we are celebrating it.  We are focusing on
it.  We are saying this is important to us.  And we're going to
have this ritual to let everybody know how important it is to us.
A rite of passage is a rite of transition, but a rite of
celebration is a rite of intensification.  It intensifies the
values and beliefs that are already present.
 
     That was one of two ways of classifying religious rituals.
The other is the psychological approach.  And probably the best
writer in this field is Mircea Eliade.  He called sacramental
rituals -- he had a wonderful phrase for it -- he called them
"doors to the sacred".  Every sacramental ritual, he said, is an
invitation to a religious or sacred experience.  An invitation,
which you may accept or not.  You can either let yourself become
a part of a ritual or not.  You can make up your mind to distance
yourself from it.  But its basic design, the basic reason for a
sacramental ritual is to give you an invitation to have an
experience of the sacred.  Which Eliade calls a "hierophany", an
experience of the sacred.
 
     Practically all of these experiences involve altered states
of perception, in terms of an altered sense of time and an
altered sense of space.  And we all have these understandings.
For example, to most of us a tree is a tree.  But what about the
tree that you had your treehouse in when you were a little kid?
That tree is special.  There is no other tree like that tree
anywhere else in the world.  It is sacred.  A funeral home -- you
see them on every other street corner; they're just a building.
Except the funeral home that you attended your grandfather's
funeral in.  You walk into that funeral home and space seems
different.  It is charged with a meaning that normal space -- a
normal other funeral home -- does not have.
 
     Time is the same way; the sense of time can change.
Anniversaries, celebrations of New Year's, celebrations like that
take us back to a time that's kind of outside of time, if you
will.  And once again, charges that time with a special meaning.
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Time may even seem to pass differently.  I think for me the best
expression of this has always been in fairy tales.  When somebody
goes into the next world, the world of faery, and experiences the
passage of time differently.
 
     So all of these -- what Mircea Eliade calls "hierophanies"
-- all of them have to do with altered states of perception,
which include both time and space.  This is remarkably similar,
by the way, to Dion Fortune's famous definition of magick, the
"ability to alter consciousness at will".  We're obviously
talking about the same kind of thing here.
 
     Most hierophanies, the great majority of them, are
individual.  They are personal.  Whether it's watching a sunset,
visiting a sacred place, walking up to Stonehenge and standing in
the center of it (and having the same feeling you had as you
stood in your last magic Circle), this is sacred space.  This is
an individual and personal experience.  But these religious
experiences can also be shared.  It happens when we sing the
national anthem.  It happens when we sing the old school song.
It happens when a group of us gets together to go see a dramatic
or theatrical presentation.  In this case, we open ourselves
collectively to an experience of the sacred.  Which again is what
a sacramental rite is all about.
 
     One other interesting thing about these experiences is that
it is almost universally experienced that the high charge of
meaning that is found in the rite is experienced as "discovered"
or "encountered".  It sort of dawns upon you.  "Oh wow!  That's
what this is all about!  Yeah, I get it now!"  It's not something
that is artificially enforced on the ritual from the outside.  It
should grow organically from the ritual.
 
     It's interesting to note that in Judeo-Christian tradition,
this sacredness is quite often found in history.  In the
historical development of a God that interacts with a "chosen
people" throughout a period of history.  Whereas in Pagan
theology, sacredness is most usually found not in history but in
nature.  That every tree, every rock, everything is alive, that
you can get in touch with it, that it has a magical and sacred
essence and you can interact with that, and get in touch with the
Cosmos as a whole through that.
 
     It's interesting to note, too, that because of this the
Judeo-Christian tradition places a very strong emphasis on sacred
writings, or scripture.  Whereas many of the old Pagan religions
-- taking the old Druid religion as a fine example -- made it
forbidden to write down sacred material.  Druids teach it, bards
sing it, dancers dance it -- but you don't write it.  They
realized it was too sacred for that.  So we have these very
definite distinctions in terms of how we've approached these
sorts of things.
 
     Another way of looking at a ritual is this:  Most of us are
familiar with the way a myth takes the values and beliefs of a
religion and embodies them in story form.  A ritual takes the
values and beliefs of a religion and embodies them in actions.
That's why quite often a ritual is a myth enacted.  Ritual drama,
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for example.
 
     As I said at the beginning, I think many Pagans are aware of
how Christians have borrowed from us in terms of calendar
customs, and how they've borrowed our gods to use as their
saints.  But we've seldom examined how the Christian religion has
borrowed our sacred rites.  They have.  The Catholic Church now
recognizes seven official sacraments.  And virtually all of them
-- or at least six of them -- have Pagan origins.
 
     First of all, the rite called "Baptism".  That's the first
ecclesial ritual in the Roman Catholic Church.  Or "Christening",
as it's sometimes called.  It turns out once again that
practically every "primitive" culture has similar rites of
blessing of a child.  In ancient, pre-Christian, Pagan Celtic
society, there was a similar rite.  It had to do with sprinkling
a child with water, passing the child through the smoke of a
fire, passing it through a hole in a stone or else touching it to
the earth (getting in all the elements here), and quite often
passing the child around a circle, handing the baby around so
that each person in the circle gets to hold it for a short time.
If you want descriptions of this taken from people who seem to
remember these pre-Christian ceremonies, look at the work of
folklorist Alexander Carmichael in the six-volume set, the
"Carmina Gaedelica".  Some of these rites had been Christianized,
of course, even at the time Carmichael was taking them down.  But
a lot of their Pagan origins are still very clear.
 
     In Pagan Celtic society, by the way, this rite was called a
"seining".  Which I would like to propose as a much better term
for this kind of rite in Paganism than the more recently coined
word "Wiccaning".  I oppose that terminology for two reasons.
One, it's obviously a word that was coined recently to be a
counterpart to the term "Christening".  So the word itself is not
historically attested.  Secondly, think of what it implies!  When
you "Christen" a child, you are introducing it into the body of
Christ, the Church.  You are making it a Christian.  I don't
think that any Witch thinks that "Wiccaning" a child is making
that child a Witch!  I've never heard any Pagan put it that way.
At the very most, you are blessing the child, asking the gods'
protection for this child "so that no harm comes to the child, or
to anyone else through the child" (as it is commonly expressed)
until such a time as that child is able to choose its own
religion.  We do not attempt to make that choice for the child.
It is simply a rite of blessing and protection.  Strangely
enough, that is exactly what the word "seining" means.  And
therefore I think it's much better than the alternative
"Wiccaning".
 
     The Christian religion also has a sacrament called the
"Eucharist".  By the way, if ever anybody challenges you that the
Christian religion doesn't employ magic, take a look at what the
Catholic Church has to say about the sacrament of the Eucharist,
or what they call "the blessed sacrament" -- THE blessed
sacrament.  The official term for what happens is
"transubstantiation" -- that the priest actually has the power to
turn common bread and wine into the body and blood of Jesus!  If
that isn't a magical act, I don't know what one is!  Although the
2993

Church would be loath to use the word "magic" in this context.
But we certainly understand what it's all about.
 
     The idea of blessing food and drink, however, once again
seems to be one of those universal rites.  When people sit down
to a shared dinner, a common meal, it is a rite of inclusion.
Even in the early Christian Church, you were not allowed to
partake in the Eucharistic meal unless you were already a member
of that church.  So the fact that in the Wiccan tradition you
share "cakes and ale" would imply an inclusion in the membership
of that group.  And of course, there are all the symbolic
associations of food as sustenance.
 
     We also have the sacrament of Confirmation in the Catholic
Church.  Which always sounded strange to me when I was growing
up.  You know, you're twelve years old now, and it's time for you
to be "confirmed".  It's almost like up until then you were only
"tentative".  (LAUGHTER)  But now you're confirmed.  What it
really meant, though, was the person was supposedly old enough by
now to make a free choice (cough) of which religion they wanted
to belong to.  And the bishop --  You'll notice here, by the way,
that the proper minister for this rite is the bishop, not the
priest.  Although it is possible for a bishop to delegate the
power to a priest.  But the bishop comes and confirms you into
this religion.  Again, we have so many rites from so many Pagan
systems that this seems to based on that are usually referred to
as "initiation" ceremonies, or rites of passage, rites of
adulthood.  When finally the child is brought fully into the
religious and social (in most primitive societies, they are the
same) structure of the society and is now seen to be a full
adult.  So any first degree initiation could serve as a model for
what the Catholic Church came to call Confirmation.
 
     Ordination.  This is a right that ONLY a bishop can perform,
in the Catholic Church.  Only a bishop can make a priest.  You'll
notice that when we look at how initiation rites are
traditionally done in Wicca, any priest or priestess can make
another priest or priestess.  And quite often, it looks like in
the oldest rites, it also involved a kind of "laying on of
hands".  There was an imposition of hands that occurred in the
Catholic tradition, as well.  And until that time, a novice
priest was actually told that it would be wrong or DANGEROUS for
him to perform some of the priestly functions unless he had been
made a priest!
 
     And there were all sorts of stories in the old days that
only a priest could touch the consecrated elements.  Only a
priest's hands -- only consecrated hands -- could touch the
vessels that held the consecrated elements: the chalice, the
monstrance, the ciborium, and so forth.  This almost implies to
me, though it's never quite stated in this way, but it almost
seems like there is some sort of real, tangible, psychic energy
that is present.
 
     I remember being regaled with stories when I was a little
kid going to a Catholic school where the nuns would tell these
wonderful stories about how some poor person was kneeling at the
altar rail waiting to receive Communion, and the priest comes
2994

along to administer Communion, and drops the Host.  And the poor
person reaches out to try to catch it, and at the first touch of
this consecrated object, there is a tremendous flash of
lightning, and the person is now a little pile of ashes on the
altar carpet. (LAUGHTER)
 
     I don't think it's quite like that.  But what it may be
saying is that some of these powers, even within magical
traditions or Pagan traditions, are tangible and do carry some
sort of psychic clout.  I don't think lightning is going to flash
out of the sky and reduce you to cinders.  But what we're saying
is a metaphor, really, that there may be some kind of psychic
backlash if you attempt to wield these magical energies before
your training has been finished, before you're ready to handle
them, before you understand what you're doing.  In the same way
that a good psychotherapy session, if it uncovers too much
garbage from your subconscious, can throw you backward if you're
not ready to deal with the stuff that's dredged up.
 
     For those of you who believe there is some sort of validity
to the concept of "apostolic succession", the imposition of
hands, it also may imply that, when one priest or priestess makes
another priest or priestess, she is passing on a kind of MAGICAL
SHIELDING as well.  A protection, so that you will be able to
handle these magical powers without any ill effect.  For those of
you who believe that the initiation tradition is valid.  Again,
if you want to see Pagan examples of that, look at some of the
work done by Alexander Carmichael.  There is a rite called a
"shielding" where one person kneels, while a second person puts
one hand under their knees and the other hand over their head and
says "Everything that is between my two hands is protected and
seined by the Mother".  The Goddess has control of everything in
this sphere.  It's a passing on of this shielding, that until you
have, it might be dangerous for you to experiment with these
powers.  IF you believe that's a valid idea.  (We'll get into
questions of validity in just a minute.)

     The Christian tradition of marriage, of course...  Well, in
every society that we know of, we have rituals that talk about
people getting together.  However, ever since the Judeo-Christian
system has come along, we've been firmly locked into only one way
of viewing marriage -- a monogamous way of viewing marriage, for
one thing -- with very little latitude in terms of variability.
If you look at the Pagan idea of Handfasting, if you go back to
the Irish pre-Christian brehon laws, you will find that they talk
about at least ten different forms of what we today call
marriage.  These forms include such things as marriage between
two people of the same gender, marriage of more than two people
(what today we would call a "group marriage"), marriages that
only last for a "year and a day" or some other specified time
(what today we might call a "trial marriage"), marriages that did
not demand sexual exclusivity (what today we would call "open
marriage"), "contract marriage", the woman keeping her own name,
pre-nuptial and post-nuptial property arrangements.  (If you've
ever read about the great pillow-talk argument between Queen
Maeve and King Aillil about who had the most property, you know
what I'm talking about!)

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     You know, it's fascinating to think that all of the
so-called marriage innovations that occurred in the 1960's, that
we thought were so mind-bogglingly new... nope!  They were all
there in the old Pagan form of this rite.  They were *standard*,
until the Christian form of marriage with its single theme, its
monogamous monotheistic vision, it's vision of the one right and
only way to do something, came along and knocked the older one
aside.  But again, the Pagan origins are obvious.
 
     The ecclesial sacrament called "Last Rites"...  We have all
sorts of what we call "death blessings" in the Gaelic Pagan
traditions, to send the spirit on its way.  For each person who
dies, there is one particular person assigned to be the leader of
these rites who from that time on is known as the dead person's
"soul friend".  This is the one who will carry out the rituals,
remember them when Samhain comes around, set out the extra places
at the table, etc.  We perhaps have less historical data on the
Last Rite theme than we have for certain other themes that we're
talking about here.  But it is still there.  And again a
reference to some of the early folklorists.
 
     The one modern Christian sacrament that I cannot really find
an exact parallel for in terms of a pre-Christian precursor in
Paganism is the sacrament the Roman Catholic Church calls
"Penance", or "Confession".  Isn't that interesting?  The whole
sacrament has to do with confessing your sins to a priest, who
then absolves you of the sins.  It is a whole thing of guilt, and
release from guilt.  Yes?
 
Morning Glory:  There were blood guilt rituals, because if you
caused an accidental or even on-purpose death, you had to pay a
wyrguild to the family.  In the New World, the Aztecs had a thing
where if you caused the death of someone, you became a surrogate
for that person.  So there were things like that.
 
Mike Nichols:  Okay, good point.  I can think of an Irish example
of that, now that you mention it.  The Chucullain legend is a
good example.  Chucullain, who was originally Setanta,
accidentally on purpose kills this very ferocious dog, and walks
up to the gate-keeper and says, "I've killed your dog and I would
like to replace him."  And the gate-keeper says "Fine, there go
some cats.  Get busy."  (LAUGHTER)  I think that's where that
joke started.
 
Morning Glory:  Samhain was also a time -- and Walpurgisnacht,
especially Walpurgisnacht -- was a time when you took stuff from
that year and purged it in the fire.  And you would have to then
go and get it straight with any other people inside the Circle
that you shared.

Mike Nichols:  I noticed that in a lot of the Pagan traditions,
the purging of one's "guilt" (and I think we're very misguided to
use the term "guilt" here)...

Morning Glory:  Responsibility.

Mike Nichols:  Responsibility, right -- is a matter of making
recompense to the person or persons who were wronged.  It's not a
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matter of carrying around a guilt trip until somebody says "Okay,
if you'll go through this ritual, you will be absolved."

(unidentified):  A couple of things I've run into recently, one
was in a work of fiction.  These three young girls rob this woman
who later turns out to be a Witch.  It's on this psychic journey
where they have the bodies of these 12th century people.  And one
ends up a peasant.  And he couldn't help but notice these weird
little Pagan things that kept cropping up that these people had
kept for centuries.  And one of the things was that on the first
day of Spring, the village priest preached a sermon that "dancing
leads to damnation".  Apparently, on the first day of Spring, all
the peasants would go out and dance everything out.  And that
would really help them out.  It got rid of all the pains of the
Winter, someone had been murdered, and a baby had died of
starvation.

Otter Zell:  There was a common form that I can't identify
specifically, but it's a theme I've come across in a lot of
anthropological studies.  But it's the basis of what we call, not
a "trial" really, but more like "mediation".  If there's a
conflict between parties about something or if someone feels
they've been wronged by someone, then the parties would be
brought together within the community of people, and everybody
would have to tell their stories.  Then they would ask them "What
do you think would be a fair settlement?  What do you think would
be fair?"  And this was just talked out in the context of the
community of people, until everything was worked out to
everyone's satisfaction.  And we've used this ourselves in our
Circle under such situations, and it's been incredibly effective,
very powerful.

     And the ultimate, if this could not be worked out, there
were several ways of dealing with it.  The heaviest one was
generally banishment, where the person would simply be sent away.
And the next heaviest one would probably be ostracism, where the
person would not be spoken to.  He would be ignored, they'd
pretend he didn't exist for a period of time.  Highly effective.
Of course, the more simple and basic ones would be working out
appropriate compensation that everyone would be satisfied with.
So there were these procedures, but it wasn't the same thing as
"guilt".  The concept of "sin" and "guilt", and the idea that you
could go to a priest instead of the person you'd wronged, and
that the priest could absolve your soul of guilt.  And we still
have that today, where you go to a trial, and the judge finds you
"guilty" and he fines you or sends you to jail, but the person
who's been fucked over is still fucked over.  (LAUGHTER)

Morning Glory:  They don't get their money back that you stole.
It goes to the State, for some odd reason.

Mike Nichols:  Exactly.  These are things that I think we all
ought to think about.  What I'm trying to do in the first part of
this presentation is to focus your attention on how we might be
able to look at Christian liturgical rites to find information
about their predecessors as to how they might have been done in
Pagan societies.  Because all of these things we've talked about,
the so-called "seven sacraments of the Catholic Church -- if you
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look for data that Jesus himself instituted these things, you
look practically in vain.  Where in the world did the Church come
up with these things?

     A great example of this, by the way (and it's an example I
use in my class quite often) is this.  For a long time, after I
decided that I was going to be Pagan, I quit going to the
Catholic Church because it didn't interest me.  It might have
been a mistake.  One year while I was at college, I was home for
Spring break (it was Easter) and my mother dragged me along to a
service that happens on the Saturday night right before Easter,
"Holy Saturday" -- which has to be one of the most liturgically
rich occasions of the Church calendar.  (If you want to see it
even richer, take a look at the Orthodox traditions, the Greek
and Russian Orthodox.  They *really* know liturgics.)  At any
rate...

     I had forgotten how the Catholic Church blesses the holy
water that it's going to be using in the coming liturgical year.
But what happens, roughly, is this.  The holy water font, which
is usually in the porch or vestibule of the church, is brought up
into the sanctuary and placed near the altar.  And at one point
in this particular Mass, the priest walks over to this large
candle which is called the Pascal Candle.  It is in place
throughout the Easter season.  It has little herbs stuck in it
and so forth.  He takes this candle out of its holder, walks over
to the holy water or Baptismal font (which looks, from my point
of view, remarkably like a large cauldron), and holds the candle
over the font, and starts doing *this* with it.  (demonstrates by
plunging the vertical candle in and out of the holy water font)
(GASPS OF RECOGNITION AND LAUGHTER)

(unidentified):  You're kidding!

Mike Nichols:   I'm NOT kidding.  And after having studied
Paganism, and I saw that, it was like I was seeing it for the
first time.  And I looked to the right and to the left to see if
anybody else, you know, realized what was going on.  I mean, I
thought "Aren't there any *Freudians* in the audience?!?!"
(LAUGHTER)  There was not one flicker of recognition, not one
flutter of an eyelid!  I could not believe it!

     And I knew there and then that obviously the Catholic Church
had not picked this up from Jesus.  Where had the Catholic Church
learned to bless water?  From us.  And where had the Catholic
Church learned to do a lot of other stuff?  From us.  So, I think
it is richly rewarding for us to take a look at what they have
done in terms of liturgics.

Eldoreth Grey Squirrel:  "Pagans take back the rite!"  (LAUGHTER)

Mike Nichols:  Exactly!!  Exactly.  I like that!  That'll be the
title of my new book!  (LAUGHTER)

Morning Glory:  There's another aspect of that, too, with the
Host, the idea of consuming the body of the God.  Sacred
cannibalism was certainly a factor that this came from.  The
eating of the pressed grains of Dammuzi or Tammuz, the Green Man,
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the vegetation god, and the eating of the body of the god, that's
definitely ours.  Jesus was pretty much captured into the Tammuz
cycle, and much that we're working with is still in there.

Mike Nichols:  I absolutely agree.  And you'll notice that in all
this discussion we've only covered the seven basic ecclesial
rites of the Church.  We're not even talking yet about all the
little incidental things the Church calls "sacramentals", like
the blessing of holy objects, the consecration of a church altar,
the consecration of the church building.  Where did the
blueprint, where did the pattern for a lot of these rites come
from?

Morning Glory:  Oh, on that note!  The pattern of the church
building itself.  The idea of having a temple where you did your
worshipping on the ground floor, and the basement is where you
bury your dead, that is a universal ancient custom.  And it's the
same whether it's Chartres Cathedral or the so-called "palace of
Knosis", which is a necropolis, actually.

Otter Zell:  You know, another thing that appears to me to be a
sacrament is the concept of purification.  And somewhere during
the course of what you're saying, I was reminded of a custom of
the purification of people who had returned from a war in ancient
Pagan cultures.  They basically had to pass through the holy
women who, by making love with them, would purify and renew them
and "take the war out of them".  There have been some articles on
this recently.

Morning Glory:  There is a great book out now called "The Woman
Who Slept with Men and Took the War Out of Them".  It's by some
famous feminist that you've all heard of, and I can't remember
her name right now.

Mike Nichols:  Sounds good!  Okay, let's move on into the area of
liturgical theology.  What we've been talking about so far is
liturgical history, the development of liturgical rites, and how
I believe we must focus more attention on that historical
development.  But now let's take a look at liturgical theology,
where we can start splitting theological hairs -- which is always
so much fun!

     There are so many questions that have plagued Pagans for a
long time, and I was *delighted* to find that some of these same
questions had plagued the Christians down through the years.  And
it was fascinating to see what they had to say about it.  Some of
the greatest minds of the Catholic Church from St. Augustan to
Thomas Aquinas, whatever other horrible things they may have done
along the way, had some fascinating things to say about these
issues.

     For example, why are some rituals done only once, like a
seining, whereas other rituals are repeated over and over again?
Take the Magic Circle itself, there doesn't seem to be any limit
on how many times you can do it.  Let's look at one possible
answer.  (But again, I'm gonna throw out more questions than
answers here.)  But one possible answer is that certain rituals,
if properly done (whatever *that* means, and we'll get to that in
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a minute), have a *permanent* effect on the person who undergoes
them.  A permanent effect, an "indelible mark" as the old
catechism says, that cannot be erased.

     Now, the question of how a ritual is to be done.  How do you
know if a ritual has been done properly?  For example, does a
ritual have an effect if there are no outwardly observable signs?
Any of you who have ever performed an initiation rite, I think
this has occurred to you.  What happens if the initiation is all
done, and the person sits there saying "I don't feel any
different.  Am I supposed to?  Has anything happened to me?"  And
you will occasionally find people who have been High Priests and
High Priestesses for quite a few years, who will perhaps talk
more freely about it than others, and among themselves they will
talk about whether an initiation "took".  Did it "take"?  Some of
them will say that after an initiation has been completed, the
rite was performed, the energies are set in motion, but it may
not "take" until after another month, and so forth.  That it may
eventually take, but not right when the initiation was done.  But
the energies are there.

     Would you believe the same questions have been wrestled with
by the Catholic Church?  Especially in the early days of
Christianity when the rite of Baptism was an adult rite, and it
meant that the person was supposed to entirely change their
outward behavior, totally give up certain things, and start
believing certain things.  What if a person went through a
Baptism, which is supposedly a magical rite--  In those days,
Baptism and Confirmation were virtually the same rite, and could
only be done once because it was supposed to be effective the
first time.  Remember the whole question of the "heresy" of the
Re-Baptists was on this precise point.  If a person was baptized,
that supposedly made them a Christian, which would supposedly end
their career of "sin", in the eyes of the Catholic Church.  But
what if they went out and sinned again?  What if they murdered
someone?  Should they get re-baptized?

     The Catholic Church said no, they should not be re-baptized
because one Baptism is sufficient.  The energies are already in
place, but it didn't "take".  But only one per customer for the
rite itself.  Now, it may be that the person was not "spiritually
disposed" to receive the energies generated by the sacramental
rite.  There was some blockage, something stopping them from
being receptive.  We don't know what this is.  That is perhaps
one of the reasons the ritual of Penance developed the way it
did.  Because what do you do with a person who has sinned and yet
wants to come back into the body of the Church?  (By the way,
certain people like the Donatists thought once they've sinned,
they're *out*.  We *don't* allow them back in.)

(unidentified):  My background was Fundamentalist, so I was
baptized in the river at about 12.  And every time I would leave
and come back for a visit, all these people would want me to re-
dedicate myself, come up and be re-baptized.  Now, is that just a
variation of the tradition?  I'm trying to figure this out.

Mike Nichols:  Yes, it is a variation.  When the Protestant
Reformation occurred, one of the things that was most held up to
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scrutiny, in fact, was the way the Catholic Church approached the
whole question of sacramental rites.  One of the chief questions
(which we'll get to in a minute) is whether or not the
"worthiness" of the minister is an effective variable in the rite
itself.  Does a priest in a state of sin--  What if a priest has
gone out and murdered somebody?  He is in a state of mortal sin,
supposedly cut off from God and the Church.  What if he then
baptizes somebody?  Is that Baptism sacred?  Is it valid?  Or, as
a Pagan may put it, is the power in the person doing the ritual,
or is the power in the ritual?  I think all of us have wondered
this, right?

     I'll be talking about what some of the various Church
Councils have ruled on matters of liturgical theology in a
minute.  But in this particular instance, the Catholic Church
decided that the power was in the rite, in the ritual itself.  It
didn't matter whether or not the person conducting the ritual was
in a state of grace or a state of sin.  This is one of the things
that Martin Luther took exception to.  He felt that the spiritual
"health", if you will, of the person performing the ceremony was
a variable in how effective the ceremony was.  And I'll show you
in a minute why the Catholic position disagreed with that.

Morning Glory:  The thing about the Fundamentalist attitude about
Baptism, it's not a one per customer attitude.  And a lot of that
has to do with the concept that's called "Baptism of the Holy
Ghost", which is an ecstatic experience that is repeatedly craved
and repeatedly done.  It's like raising the power.  So their
attitude about Baptism is not that this is a sacralizing agent as
much as it is an anointing for the purpose of raising power.

Mike Nichols:   Let me ask you a question based on that.  If a
person undergoes a rite of Baptism and doesn't experience this
influx of whatever, Holy Spirit, then is it assumed that they
were not baptized?

Morning Glory:  Not by the Holy Ghost.  If you don't speak in
tongues, then you didn't get the Holy Ghost.  And that's the sign
of it.  And they'll keep at it until you get it.

Mike Nichols:  Ah!  Okay, very good.  The reason this ran into
problems in the Catholic Church was because of the many priests
who were declared to be heretical, in the Albigensens movement,
the Cathari movement, etc.  What happens if a priest, an
*excommunicant* priest, performs a Baptism?  Is that Baptism
valid?

     The Catholic Church said yes, for a number of reasons.
First of all, they developed two concepts: validity as opposed to
legality.  The sacrament, or the rite itself, was considered
VALID in that it produced the desired effect on the person.  Even
if a person came from a heretical sect into the Church, they were
not re-baptized.  The Baptism only needed to occur once.  It left
an indelible mark on that person's spirit or soul.  It didn't
have to be re-done, right?  However, that Baptism was ILLEGAL
from the point of view of Canon Law.  The Canon lawyers, the
people who codified the ritual structure of the Catholic Church,
would say that this was a VALID but ILLEGAL (or illicit) rite.
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The priest had no legal right to perform that ceremony.

     By the way, in the Catholic Church, under certain special
conditions, anybody can baptize, including (are you ready for
this?) a non-Christian!  In cases of emergency.

Morning Glory:  Oh, for Last Rites and stuff!

Eldoreth Grey Squirrel:  Interestingly enough, in the house I
grew up in, the crucifix opened up, and it had all the
paraphernalia in it for Last Rites.

Mike Nichols:  Which raises some interesting questions for
Pagans.  You know, Whitley Streiber recently told that wonderful
story about how he was taken by this group of people to perform
some sort of "witchcraft" ceremony, and it turned out these
people were Fundamentalists in disguise who did something
horrible to a goat, sacrificed it or something, and went through
this whole thing...  Let's say, for some reason, that some Fundie
took it upon herself to portray the role of a Pagan priestess and
took somebody through a Pagan initiation.  Is it valid?  What if
they copied the rites exactly out of whoever, Starhawk, Adler,
Farrar, Gardner, whoever?

(unidentified):  "Valid but illegal".  (LAUGHTER)

Mike Nichols:  What if the person who undergoes the rite has a
wonderful experience?  Let me suggest to you how the Catholic
Church responded to that.  It is valid for the same reason that a
Baptism performed even by a non-Christian is valid because the
person who confers the effects of the rite is not the minister,
but God!  So in this case, we could say it is the Goddess, or
Whoever, who bestows that feeling on the initiate of having been
initiated.  And the minister's part was negligible.

     But that leads us into other problems, doesn't it?  That's
saying that the rite itself, not the minister performing the
rite, is what gets it done.  In the case of the Catholic Church,
this concept was legally defined by the Latin phrase "ex opere
operato", "by the work worked".  In other words, it is the rite
itself, the power was in the ritual, not in the person who
performed the ritual.  Yes, Otter?

Otter Zell:  Well, there's got to be criteria we're dealing with
here.  I mean, the fact that the Church decides what makes it
valid, that seems to be beside the point.  To me, the person who
has to decide is the person who experiences it.  I mean, if you
say "Okay, Domine Domine, you're all Catholics now" and somebody
says "Not me!", then they're *not*... aren't they?  (LAUGHTER)

(unidentified):  If it's the Middle Ages, they're *dead*.
(LAUGHTER)

Otter Zell:  They used to do that.  The Church would come and
they would just march an entire village through the ford, you
know, and they would say "Now you're all Christians."  And the
people would say, "Wait a minute!  I'm not a Christian.  I'm
going to continue worshipping Thor or Odin or whatever" (because
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it was mostly Scandinavian countries they did this to).  How can
you say they're Christians anyway, in spite of the fact they
don't want to be?  I mean, aren't we missing something here?

Mike Nichols:  I think you're right.  And I think the whole focus
of this is to start people thinking on questions about validity,
and legality if it comes to that, in terms of Pagan rites.  I am
not for a moment suggesting we follow the Christian precedent in
these matters.  But they can indicate questions we need to think
about in terms of what *our* response to that, as Pagans, should
be.

     Here's another example.  If the rite *itself* is
effective...  I bet any of you have gone through this.  You have
a student and you're teaching the student to do a ritual, right?
How to cast a Circle for the first time.  (Where's the sun?
Okay...)  Start in the North, start with your Sword, and say
"Okay, student, now *do this*!  'Oh thou Circle, be thou a
meeting place--'  And you walk the thing out for them.  You come
back around to where you were and you say "Okay, did you see
that?  That's how you cast a Circle."  And then you go "Wait a
minute!  Did I just cast a Circle?"  We've all thought about
that.  Morning Glory?

Morning Glory:  Yes, but, yes, but when I have done this, or when
I do a demonstration at all, I don't put the power out.  You can
even say the words, or you can walk it out, but you don't put the
astral fire down.  You don't lay down the astral fire.  Unless
you're showing someone how to lay the astral fire down, in which
case...

Mike Nichols:  You're doing it.  (LAUGHTER)  Well, the same
question arose in the Catholic Church, and the answer is
remarkably similar.  It came up this way.  If a priest was
teaching a novice priest how to say Mass, how to perform the
Eucharist, and he actually pronounces the words of consecration,
and unbeknownst to him there is a small crumb of bread on the
table in front of him, is that now a holy crumb?  Because the
Catholic Church had by now decided, remember, that the power was
in the ritual itself rather than in the person.  So if the ritual
is done correctly, the proper words are said (and we'll get into
that in a minute, too: What are the proper words?  What are the
proper gestures?), that crumb now is "the body and blood of
Christ", isn't it?

     Again, this took a lot of quibbling, but before it was all
over the Catholic Church decided no, that crumb would NOT be the
body of Christ because of one little thing that was left out.
One thing that the minister does have to supply:
"intentionality".  Intent!  The person performing the rite has to
have the intent to be performing this sacred, magical rite.  This
was also true, by the way, of that non-Christian who was
baptizing somebody.  If the non-Christian was doing it as a joke,
it would not be considered valid.  However, if a non-Christian
sincerely wanted to baptize somebody else as a Christian, and had
that intent, and did the rite with all of its elements properly,
that person was, in the eyes of the Catholic Church, baptized.
Otter?
3003

Otter Zell:  Now, here's a question that concerns a lot of us
Pagans directly.  A lot of us, when we were newborn babies and
unable to speak in our own best interests, were baptized.
(LAUGHTER)  So, now, theoretically, once you're baptized, you're
a Christian.  Well, uh...  How do you deal with that?  I know I'm
not a Christian.  I sure don't feel like a Christian.

Morning Glory:  It's like getting a tattoo removed, or something.
(LAUGHTER)

Otter Zell:  Is there any way to get un-baptized?  I mean, what
do you do about that?

Dix:  Even if you go through, as I did, a free-choice baptism,
when you weren't screaming and protesting, then later on you
decide that this is all bullshit, it doesn't exist, I don't
believe in this stuff any more.  Now maybe you're still a
Christian in the eyes of the Church, but that doesn't matter any
difference, because I don't care about the Church.

(unidentified):  Right, I was just wondering, is there some way
the Church could recognize an way of un-baptizing yourself?

(unidentified):  There is.  Sitting through their boring rituals.
(LAUGHTER)

Otter Zell:  But if you're not a Christian anymore,...  I mean,
there has to be some way of dealing with that.

(unidentified):  Otter, in whose eyes are you not a Christian?
In your eyes or their eyes?  And at what point do their eyes
start mattering to you?  Whatever they consider has no bearing on
you.

Otter Zell:  It's not a matter so much of whose eyes.  I'm just
kind of wondering, from the point of view of magical stuff, you
know, how one would interpret this.  I mean, I know I'm not a
Christian and I'll certainly be happy to argue the case with any
of you that might wish to do so.  But from a purely magical,
ritual perspective, if this magical ritual is done that has this
effect--  *Does* it have this effect?  Do all these people who
were baptized, does that make them Christian?  Or is it just
bullshit?

Eldoreth Grey Squirrel:  Look at it this way, Otter.  They stole
almost everything from us anyway, so what difference does it
make?  (LAUGHTER)

Mike Nichols:  (laughing)  What you are doing, and what we're all
doing here, is beginning to develop questions about Pagan
liturgical theology.  We are breaking new ground here, is what I
think.  Well, I hope the word structure, if it has to be used at
all, is used very advisedly.  I think Otter has already suggested
one possible Pagan response to this question, and that is that
the validity depends to some extent on the person upon whom the
rite is performed.  That's one possibility.  But what are all the
ramifications of this response, this theological stance?  Okay,
there was somebody over here, yes?
3004

(unidentified):  One point about what the Church was doing is
that they had no competition.  People were not given a choice,
and the Church had the military to back them up.  So that when
they said "This village is now Christian," they *knew* that that
village was not Christian.  But they knew that, with no
information and no rituals allowed or anything, that the great-
grandkids would probably be Christian.  Eventually they would be
assimilated into what they wanted, into the type of person they
wanted, because any radical would be killed.

(unidentified):  I think you could make an analogy between
becoming un-Christian and getting a divorce.  When I got my
divorce, I didn't have a special ritual for that, but I needed
that, that sense of closure, that sense of separation in a ritual
form.  And I think that could be developed very easily.  And I
think that also could apply to becoming un-baptized.

Mike Nichols:  Good.  This whole things raises a very important
question just from the psychological point of view for most
Pagans.  Do we *need* an un-Christening rite?

(unidentified):  From my viewpoint, when I was getting baptized,
for some reason I swear to God I thought he was going to drown
me, and I came up halfway through the "Father, Son, and Holy
Ghost" which he snarled at me later for.  So I sorta screwed up
mine whether I knew it or not.

(unidentified):  On the question of Baptism, in the Christian
church, in a metaphysical sense, Baptism is not all that's
required for salvation.  It must still be worked out within the
Christian faith.  If you do not work it out, then the Baptism is
a ritual that has not been fulfilled.  It's the fulfillment that
makes you a Christian or not.

Mike Nichols:  That's exactly right.  Good point.  Ellen?

Anahita:  I have two things to say.  One,
regarding my Baptism, I had the opposite experience.  I mean, I
took swimming lessons, and they'd all prepared us, and I was
ready to go under and hold my breath and come out transformed.
And they did it so casually and so intellectually, it was like,
okay this is enough.  And the tip of my nose didn't go under!
(laughing)  My Achilles heel is the tip of my nose!  So this is
where I got to be Pagan!  (LAUGHTER AND APPLAUSE)

     The other thing had to do with a Pagan ritual that we did
that might have some applications in this, where we just recently
formed a Circle from a Circle that had existed previously.  And
we did a ritual to very gently and caringly disband the other
Circle in the best possible light and bring all the good things
in.  I would hate to see a Pagan ritual that just cancelled
somebody's past, because however you come into Paganism is what
you were, in toto, including your Baptism.  And what many of us
are mentioning, our religious experiences contribute to our
ability to relate to the Goddess as a Pagan, because that's who
you are.  And if it was a fantastic Baptism, then so be it.  I
mean, I've had screaming, crying, evangelical services, and
that's how I learned about spiritual ecstacy.
3005

Eldoreth Grey Squirrel:  You know where they got that from.  They
stole it from Voudoun, historically.

Anahita:  They stole it from every place.  But it
was a real experience, you know, and that's your basis for
comparison.

Mike Nichols:  Let me comment on that point.  One of the big
educational experiences I've had recently--  One of my dear
friends here in Kansas City is someone you've all seen here in
the last few days, Rhiannon, the one who stood on the chair--
She's a High Priestess that I respect with all my heart and love
very much as a good friend, but we had never actually worked
together until relatively recently.  And I was astounded at the
difference in our approach.  She, coming from a very Protestant
background, encourages you at every point in the ritual to speak
from your heart, practically never do anything the same way
twice.  You know, you go to the Watchtower and invoke it using
words that come into your head at that moment, etc.  Me, with my
stolidly Roman Catholic background, doing the same rituals and
the same repetitive patterns almost mantra-like time after time
and expecting the same results.

     We'll get into, if we have time, the pros and cons of these
two approaches.  Obviously, both of them valid approaches, right?
Both of them seem to work for each of us.  Vastly different.  And
obviously conditioned by our original religious upbringing.  Yes?

Morning Glory:  I want to bring up this question of validity
again.  If you were initiated by a particular Alexandrian couple
who shall remain nameless, as many friends of mine were, and this
Alexandrian couple have repudiated their Craft credentials and
have become born-again Christians, and they're going around on
the circuit with their story of "I was a Pagan"--  All of the
people that those people initiated--  It would be like the
priests who went out and killed someone and then--

Mike Nichols:  Or perhaps a better analogy, like the schismatic
bishops who split away from the Church and continue to ordain new
priests.  Are those valid priests?

Morning Glory:  Exactly.  Yes.  Well, that is an issue that we as
Pagans need to think about.

Mike Nichols:  You know, in all of this discussion,  I am working
from the premise that we are at too early a stage to formulate
answers.  But I think it's high time we started articulating the
questions.

Anahita:  Well, I can speak to that a little bit,
too.  I just went to the 20th anniversary ritual for NROOD.  And
I was amazed, because I had a lot of contact with them about 13
years ago when they were a seven year old religion.  And the
*changes* that they have gone through in 20 years, I'm here to
tell you, are just really amazing!  I mean, they were light and
free and it's so wonderful!  Now, it's like, a lot of dogma.  It
*was* a wonderful ritual and a wonderful time was had by all.
But they had changed some things in a very valid way, something
3006

that didn't work and was probably better this way.  But 13 years
ago, it was "Oh, those!  Name it:  Alexandrians, Gardnerians,
Orthodox Druids, whatever!  You just have to have enough stars in
your hat to hang out with them."  Well, now, guess what?  You
have to have enough stars in your hat to hang out with NROOD!
(LAUGHTER)  I mean, it's just really amazing.  So, we can ask
questions till we're blue in the face, but the answers are gonna
be different in five years.

Mike Nichols:  I hope that somebody chronicles those changes as
they go.  They're going to be fascinating.  Let me throw out
another important question of liturgical theology.  Is there a
way to *botch* a Pagan ritual so that it is non-valid or non-
effective, so that it doesn't work or *worse*, causes some kind
of magical boomerang effect that causes some sort of detriment?

     For example, what if you teach somebody how to invoke the
Watchtowers, and you only tell them about three of them?  What's
gonna happen in the Circle when they only invoke three?  Is
anything?  Does it matter?  Does anything matter?  (LAUGHTER)  I
mean, does it, are there certain things that have to be there?
Are there certain elements?

     From the perspective of the Catholic Church, for example, a
Baptism had to have certain specific components to be valid.  A
certain set of materials had to be present: the water, the salt
to put on the baby's tongue, etc.; a certain set of words had to
be present; the minister who performed it had to be a valid
minister (which, in the case of Baptism, could be anyone), and so
forth.

     Let me give you a quick example.  It's been quite a few
years ago, but in my own Coven we were training somebody who was
new as a priestess.  She had actually been instructed correctly
in invoking all four of the Watchtowers but, as it happened, when
she took the four elements around, things were confused that
night.  It was her first ritual.  And, somehow, something got
left out.  And a little bit later, during the Circle, we were
doing some divinatory work, with a Ouija board.  And please!  In
my tradition, we use a Ouija board for divinatory work.  At any
rate, halfway through the ritual, there was some kind of
manifestation which at least a good portion of us saw.  It looked
like a kind of cloudy, dark hand had reached over the planchette.
(I hate to be telling a bad Ouija board story because they're
maligned enough!)  (LAUGHTER)

     But this kind of cloudy-looking hand reached in over the
Ouija board.  And everybody sort of jumped back like they were
shocked.  And I think most people there were thinking, "What the
heck is that?"  But my first thought (again, maybe because of my
religious upbringing) was "How did that thing get into a
carefully warded Circle?"  There should not *be* any extra energy
or entity in here that we didn't call ourselves, or want!  And I
started going back over the procedure and realized that (in our
system, it is the incense that represents the element of Air)
this particular priestess had not taken the incense around the
Circle at the time of the consecration of the Circle.  So, from a
purely legalistic point or whatever, the Circle had not been
3007

consecrated by the element Air.  Which theoretically would allow
some sort of sylph or air-related entity to get through.  You
know, it wasn't properly warded by all four elements.

     Can you screw up a rite?  I mean, what things *have* to be
present in order for there to *be* a Circle?  And what things can
be left out?  What things can you change?  What things can you
*not* change?  Yes, Carolyn?

Carolyn Clark:  I have a story that relates to that.  One day a
long, long time ago, when I was very, very new to the Craft, I
knew a girl named Michelle who liked to dabble in Ceremonial
Magick.  And I knew a little bit about Ceremonial Magick.
(Famous words:  "I knew a little bit about Ceremonial Magick.")
(LAUGHTER)  So we did a Mars ritual.  We did it on the right day,
Tuesday night.  And it was a little bit out in the country
because Michelle was into cultivating certain controlled
substances.  And, in the middle of the ritual, there were red
lights flashing in all the windows, and I thought "Oh, shit!
It's the fuzz!"  So we hurried up and finished the ritual,
banished the Circle, looked out the window and...  there weren't
any cops there.  There was nobody there.

Mike Nichols:  I think a very *common* experience of this sort,
which most of us probably have experienced in the course of our
magical training at one time or another, is how it feels to be
psychically kicked in the head when power is not correctly
grounded.  (EXCLAMATIONS OF AGREEMENT)  Right?  How many can
relate to that?  Otter?

Otter Zell:  One that I've encountered a number of times in
rituals I've gone to over the years, in particular with a group I
prefer not to mention because Ellen has already done that
(LAUGHTER) is this sort of arbitrary choice of directions.
"Well, which way feels like East today?"  And I've actually
attended these things where with great pomp and ceremony someone
will face the south and invoke the East.  And then we'll maybe
turn to the west and invoke the South.  You never know where
they're gonna go.

Mike Nichols:  There are actually instructions like that in some
popular book on the Craft.  Is it the Farrars?  It actually says
in it that it doesn't matter where the directions are as long as
everyone agrees upon them.

Eldoreth Grey Squirrel:  They call that "consensus reality".
(LAUGHTER AND APPLAUSE)

Chris:  It also raises the question of basic styles, and various
traditions.  I've been in this situation where I was doing some
chakra work, and this person I was working with just didn't
understand the symbolism.  And I was in pain for days.

Mike Nichols:  I think the best analogy here is "small child with
chemistry set".  (LAUGHTER)

Morning Glory:  "Talking Wicca Blues", I think, is the final word
on that.  (LAUGHTER)
3008

Mike Nichols:  Yes, yes!  Okay, but see, all of these questions
all bear on the same point:  What is really necessary for that
ritual to be done effectively (and *safely*, in many cases)?
What things about a ritual can you change without hurting the
nature of that ritual?  What things can't you change?  Morwen?
 
Morwen:  I've seen a lot of recipe books and I've seen a lot of
possible recipes for the same dish.  If you're going to be
attending a Circle where you invoke the four quarters, then you'd
better remember to do the correct things at each one, or you
could leave a gap.  Just like if you're baking a cake, you'd
better remember the baking soda, and remember to butter the pan.
But if you're going to do a Circle where you're not going to do
the quarters, you could invoke the magic Circle without even
thinking about the four directions.  Because you're invoking a
magic Circle based on a different structure.
 
Eldoreth Grey Squirrel:  There was a guy at Pagan Spirit
Gathering whose particular approach to Paganism was to get ideas
from the old Celtic traditions.  And he says he can't find
anything that justifies the invocation of quarters, the quarter
points.  He was convinced there was no such thing as quarter
points in the way the Celts practiced their religion.
 
Mike Nichols:  I might argue with that, based on their stone
circles and such.  But on the other hand, I'd be willing to bet
that the way quarter points got into modern Wicca was through
ceremonial magick.  I don't think there's any doubt about that.
 
Morning Glory:  But isn't it interesting that Native Americans
have the same thing in the Medicine Wheel?  It may be that
there's a certain universality in the four quarter points.
 
Otter Zell:  It also connects with the natural world.  We're all
trained in levels of metaphor and the magic Circle itself is a
metaphor for so many different cycles.  It's a metaphor for any
cycle, and cycles can be broken up in different ways.  But
certainly the four-quarter system works awfully well on a planet
that rotates around its axis, which gives you four directions.
 
Mike Nichols:  The basic question we're raising here is, can
somebody just create their own ritual system from scratch?  Or
does it have to link up to the real world around us?
 
Otter Zell:  I've seen certain systems that are just made up out
of whole cloth, and they're presented as valid traditions by the
people who just make them up, and they're just somehow cuckoo.
They don't feel right.  Remember, there was this anti-astrologer
guy running around, Owen Rachel, and he was anti-magic, and
anti-Pagan and everything else.  So then he came out with this
book of weird astrology, called "Sky Triangles" or something like
that, or "Sky Diamonds".  And it was supposed to be his
astrological system, and it was supposed to be more valid.  And
he just made up this weird bullshit, and none of it made any
sense, and none of it worked.  But he sold a lot of books.
 
Anahita:  But sometimes you can make up a system
and it *does* work.  And I loved your answer, incidentally, Mike.
3009

I didn't have to ask my question because you answered it.  The
way you were talking about it was, "In my tradition, it's
important to invoke the four quarters..."  And I thought, "Aha!
But you can decide to have a Circle that doesn't use four
quarters."
 
Eldoreth Grey Squirrel:  And even when you think you're making
something up from scratch, you find out later that somebody else
thought of it already.  I created a magical ritual based on the
"Silmarilion", which Mike and I actually performed.  And it had
six quarter points.  And I found out later on that some Native
Americans in Oregon and Washington have six.  It was exactly the
same thing that I did.  I had up and down in mine.  I had never
heard of that before.

Otter Zell:  If you understand the concept of how the energy
works, of how the elements of the thing work...  It's like, you
can make up a recipe yourself if you understand how to cook, if
you understand how to season, and so on.  You can get to where
you're making this stuff up and it'll work.  But if you don't
understand the patterns and the elements that well...

Morning Glory:  "Small child with chemistry set".

Eldoreth Grey Squirrel:  It gives a whole new meaning to "Magic
Chef".  (LAUGHTER)

Mike Nichols:  Let me bring this back to something here...  As
far as the final determination of the Catholic Church as to what
consists of a valid sacrament, they came up with these things.
And it might be interesting to at least note them, to see what we
would have to say about them from a Pagan perspective.  But to be
a valid sacramental rite -- And again, this is magic in the views
of the Ca-- I mean, they don't call it magic, but a sacrament to
the Catholic Church is an "effective" ritual, meaning that it has
an actual objective effect.  Magic, in other words.

     So, a rite had to have what was called the proper "matter"
and "form", first of all.  "Matter" pertains to the materials
used, as well as the gestures used.  The "form" had to do with
the words that were spoken.  In magical contexts, you might think
of this as the incantation, that part of the spell which is
spoken.  It had to be performed by the proper minister.  Now,
this could vary depending on the particular rite.  Only a bishop
could ordain a priest, but anyone could perform a Baptism, even
non-Christians.  And finally, it had to have intentionality on
the part of the performing minister.  So, in the view of the
Catholic Church, it is impossible to accidentally, or
inadvertently, perform a sacramental rite.  That is not possible,
from the point of view of Canon law.

     Now, I'm not suggesting that Paganism take this same
approach.  I'm just suggesting that we in the Pagan movement
think about it.  Canon lawyers were then assigned the task of
codifying which things were needed for a particular rite.  Think
of the way rites were elaborated.  You know, a Baptismal rite, in
terms of Canon law, consisted of a very few things.  Actually, it
didn't even include the salt.  Just the pouring of the water, and
3010

the speaking of the words, "I baptize you in the name of the
Father, the Son, and the Holy Spirit."  That was sufficient for
the rite.  Now, if you've ever actually gone to a Church Baptism,
you know that it is elaborated endlessly.  This thing can be
carried out for hours if the minister wants to.  But the only
thing that's really *necessary*, the bare minimum requirements
for a valid right, are just those words, and those elements,
performed by the right minister, with proper intention.

     Interestingly enough, when the Catholic Church started doing
this, it led to a kind of minimalist approach in terms of
rituals.  The priests had been taught that the power of the rite
was in the rite itself.  It only needed to have A, B, and C in
order to be effective or valid.  Therefore, they only did A, B,
and C.  And it didn't matter what kind of state of grace the
minister was in.  So they started rushing them through pretty
quickly.  This is one of the main things that Martin Luther took
exception to, and it gave birth to the Protestant Reformation.
Because priests had been performing these ceremonies almost by
rote, with the bare minimum standards in terms of Canon law as to
what was required for an effective or valid sacrament.

Morning Glory:  There was a lot of issue about that, especially
in regard to marriage, whether a marriage was valid or legal.
And whether the children of that union were legitimate or
illegitimate depended upon how it was done, and whether there
were elements that were missing.  If somebody didn't say, or
refused to say, "I do", for instance.  Because lots and lots of
women were married against their will.  It's like in "The
Princess Bride":  "Did you say 'I do'?"  "No, I didn't."  "Well,
in that case, you weren't."  (LAUGHTER)

Dix:  What you were saying about elaborating a ritual...  That
brings up a question.  When you are doing a rite, and you are
adding more stuff, can you detract from it?  At what point do the
additions, the accretions that you keep adding on, where does it
begin to take away from the rite?

Mike Nichols:  I know that certainly it can diminish the
psychological dimension of a rite.  I've seen so many examples
where, say, you're doing an initiation tonight.  Now that means,
to me, the whole thing should focus on this person's initiation.
It is *their* night.  But somebody else over here has another
spell they want to do, and somebody over here has something they
want to do, and by the time the whole thing is done, it's this
incredible mish-mash with no central focus whatsoever.  To me,
very bad in terms of liturgical design.

Morning Glory:  It's aesthetically piss-poor.  (LAUGHTER)

Mike Nichols:  Right.  I meant to conclude this whole workshop
(or whatever the heck it is) with a section on liturgical design
or aesthetics, which we're just beginning to touch on.  It's
obvious that we won't be able to get into that too much, but I
think it's good that we bring up at least some points about
aesthetics.  Yes?

(unidentified):  Yeah, but what if you have the proper elements
3011

of the ritual, and you do things in the right order, and you
intend for it to be a magical ceremony, and it's just dead.  No
one's excited, half the people can't remember their lines, or are
making them up on the spot without putting a lot of thought into
it.  There's no spirit there.

Morning Glory:  Their hearts are pure, but their theater is
lousy.  (LAUGHTER)

Mike Nichols:  Yes.  Good intentions is not a valid excuse for
poor ritual.  Absolutely.  To me, well, I've often used a
communications model for rituals.  To me, like language, rituals
have a certain grammar, a certain syntax that it needs to follow,
a certain order.  For example, let's say you're doing a Circle
and it's a high holiday, so you're doing a typical holiday
celebration but, as a part of that, you're also doing an
initiation.  When does the initiation come?  Well, to me, it
seems obvious that the initiation should come during the early
part of the evening ceremonies so that, once that person is
initiated, they may now participate fully in the seasonal
celebration.  Right?  Rather that leaving them out for it, and
doing their initiation at the end.

     So, it seems to me that there is sort of a logic of rituals,
a grammar, a syntax, for doing ritual.  Now, just because you
learn the rules of that grammar (and I suspect there are some
very definite rules that we could get into if I had the time),
but just because you know the rules of grammar doesn't make you a
great writer.

Morning Glory:  Persistence is nine-tenths of any art, not that
it helps to be nine-tenths of an artist.  (LAUGHTER)  There's
another part of this, which is the problem of the hodge-podge
ritual.  When you have conflicting elements.  When somebody wants
to do a ritual to heal the earth.  And someone else wants to do a
ritual to get prosperity for their Aunt Sadie.  And someone else
wants to do something to get a new house.  And some things are
really quite conflicting.  One group wants to do a ritual to heal
the earth, and so they want to put this mellow energy out.  But
someone else says, "Yeah, but we wanna stop those bulldozers that
are coming in, so we wanna get this martial energy to zap their
transmissions and make them fall out on the road!"  And so then
there's this conflict on how to approach things, and things can
get really out of hand.

Carolyn Clark:  Where we see that a lot is where somebody will
come to the Circle and say, "I really need to get in touch with
the Demetre part of me."  Or, I really need to get in touch with
such-and-such god-form.  And my response is, "Yes, you need to do
that.  Then, do it.  But not at this Circle."

Morning Glory:  It's like chocolate icecream and limburger
cheese.
 
Mike Nichols:  I find the same problem in combining elements from
different traditions.  That's a problem for me.  Now,
theologically, I might agree that all the names of the Goddess
are merely different aspects of the same Goddess.  Fine.  But I
3012

still have a problem thinking, how is the goddess Demetre going
to get along with the goddess Arianrhod or Cerridwen?  (LAUGHTER)
They're very different forms, and to me, well, another analogy I
sometimes use is, let's say you're in a new home and you want one
room of this home to be a library.  You know you want certain
things to be in that library, to make it a library.  You're gonna
want shelves for the books.  You're gonna want the books.  You're
gonna want a comfy chair to sit in and read.  You're gonna want a
reading lamp near it.  You're gonna want a library table,
perhaps, or a writing desk.  And so forth.

     But let's say you go out and you buy early American
bookshelves.  You buy an Edwardian writing desk.  You buy
Victorian chairs.  You buy modern chrome and glass lighting
fixtures.  What you have is a library, granted, because all of
the elements are there.  But nothing fits aesthetically.  It's
like a ritual smorgasbord.  To me, the elements have to fit
together aesthetically in order to work right.

(unidentified):  I've tried to walk a fine line between Feminist
and Traditional Wicca, because I like both.  But how does this
work for a solitary, or a person who has little access to a
Coven?  I've had a very hard time designing my own rituals.  I
found a little books that tells the elements on what goes in a
ritual, and I try to follow that.  Even though I may take a
little bit from Doreen Valiente, because I like the way she says
this one thing.  But then the Farrars have a lot.  And then I'll
stick in a little Starhawk.  But the thing is, they're all geared
more to Covens.  Now, does that make it invalid for a solitary?
 
Mike Nichols:  I would-- Please!  Don't start asking me what's
valid!  (LAUGHTER)  See, there's a danger in even discussing this
because there's always a danger of falling into that trap.
 
(unidentified):  Is there a way to get in touch with other
Solitaries?
 
Morning Glory:  There is a Solitary convention.
 
Chris:  Single rooms everywhere!  (LAUGHTER)
 
Mike Nichols:  Scott Cunningham has a book coming out geared to
Solitary Craft work.  Let me answer the first part of your
question first.  I think it is possible to be eclectic and yet to
avoid eclecticism within one particular ritual.  Do tonight's
ritual as a Celtic ritual, and next month's ritual as an Egyptian
ritual if you want to, but don't mix Celtic and Egyptian in the
same ritual.  That's at least my point of view, my bias.  I'm not
saying that's some sort of dogma or rule about liturgics.  It's
my aesthetic, and I think aesthetics are important to ritual.
 
Carolyn Clark:  When you're working on certain things, when
you're doing a very tight ritual--  For instance, if I'm doing a
ritual to get in touch with that part of the Mother and that part
of me which fructifies and causes creativity to flower, then I
would probably call on all the Goddess names, all the aspects of
the Goddess from all cultures, that do that one thing.
 
3013

Mike Nichols:  Yes, I understand that completely.  As a matter of
fact, one of the forms I most love that I learned from the Roman
Catholic tradition is that called a litany, a reading of a long
list of petitions or names of Goddesses and Gods.  And that is so
effective in a Pagan ritual, especially if its done as a
responsorial.  That can build power like you just wouldn't
believe!  I use that quite a lot in my own rites.
 
     Let me jump to another subject which was raised earlier: the
tension which exists between those things which are spontaneous
in a ritual, where you just think up something to say on the spur
of the moment, as the spirit moves you, as it were; or those
people who follow rites that are very patterned, very
repetitious, very rhythmic, if you will.  Now, I was certainly
brought up in that school of thought.  And one thing that I've
read recently, which I found to be a fascinating argument in
favor of that tradition -- not invalidating the other, but in
support of the repetitious tradition -- is that recent studies of
the left hemisphere / right hemisphere brain split have shown
something very interesting.
 
     Language, as you know, is a very linear system.  And
typically, that is a left hemisphere brain function.  Anytime you
are composing a sentence -- what I'm doing up here right now --
is very left hemisphere.  Whenever someone is confronted with
making up the invocation at each Watchtower, they are virtually
working entirely left hemisphere.  Whenever you are working with
language, I was originally taught, you are working with left
hemisphere.
 
     There is an interesting exception.  Those things that are
words that are commonly repetitious.  When you sing a Christmas
carol year after year after year, to the point you don't even
have to think about the words as you sing it, your right brain
hemisphere is operating just about on a par with the left,
according to studies.
 
Carolyn Clark:  I do that with chanting.  While my left brain is
occupied with that, my right brain is free to do all kinds of
other things.
 
Mike Nichols:  Right!  It's sort of like a mantra.  You know, for
people from Protestant backgrounds, it sometimes comes off like,
well, those Catholics just say their prayers by rote.
"HailMaryfullofgracetheLordiswiththee."  They can toss those off
in no time at all.  There's no power in it, there's no feeling in
it, there's no spirit in it.  The other point of view, however,
is that the actual words themselves sort of take a back seat to
the meaning, which is superimposed on top of those.  And I can
tell you from doing rituals in my life in the highly repetitive
way, I feel like you, that it has freed my mind to go to perhaps
deeper levels than if I had to do it differently every time.
 
     And by the way, notice how that's true in group rituals,
too.  If the High Priestess -- and I see a lot of this today --
she will not do the same ritual twice!  And consequently, the
entire Coven is sort of sitting back watching the High Priestess,
saying, "Okay, what's she gonna do *this* time?"  Never allowing
3014

them to really get into the ritual in a psychological way.  When
you're already familiar with something, like that Christmas
carol, it enables everybody to participate fully, because they
know what's going to happen, they know what to expect.  They're
not looking for changes in the script.
 
     Another thing that's interesting about that kind of
repetitive work is that, when you do throw in a change, for a
particular seasonal variation or something, it stands out.  It
stands out in contrast to the way you've always done it before.
At a Handfasting, when you invoke the blessing of the Lord and
Lady, instead of "onto ALL who stand before Thee", you say "onto
TWO who stand before Thee", the changing of the words immediately
focuses on the couple becoming handfasted.  You hear that change;
it registers.

Anahita:  But isn't that same thing true for an
aesthetic, well-worded, channelled experience, that a Priestess
may have?

Mike Nichols:  Yeah, but it sorta does put everyone else in the
position of spectator.  It becomes a spectator sport nine times
out of ten.  Or else, you are actively, consciously, left-
hemispherically being involved in the production of this dramatic
play.  You're not getting to relax and simply experience the
*known*, and the comfortable.  And that's what I think we need to
have more of.

     By the way, whenever you have repetition, you also have
rhythm.  And this brings in a whole different dimension.  The
drumming, the chanting, and everything else that goes with
repetition.  I think good ritual pacing has a rhythm of its own.

     Something else that we totally ignore these days in
liturgical design is the use of silence, which can be VERY
powerful.  You know how something happens which is really
meaningful and everyone's wowed by it, and somebody else just
goes right into the next thing.  Doesn't let you have the chance
to absorb that at all.  I'm not talking about that kind of deadly
silence where nothing is happening and no one knows what to do.
No.  I'm talking about those quiet moments that really empower
what you've just experienced.  Yes, Eldoreth?

Eldoreth Grey Squirrel:  Well, as someone else who was "lowered"
Catholic (as opposed to "raised" Catholic), there is a problem
when you have something that is repetitious.  Unless the person
really wants to be empowered by this, what their mind is most
likely to do is to think about anything BUT the ritual.  At least
as a child, I found this true.  "Okay, time to daydream.  It's
the same old thing again."

Mike Nichols:  I think a great deal of the blame there has to do
with the fact that as children, you were indoctrinated into this
before the time you were ready to think about it.  You didn't
understand the rite.  Nobody had explained it to you.  You were
simply going through the motions.  To me, that's not magic,
that's superstition.  When you just go through the motions.  It's
just mumbo-jumbo.
3015

     I don't want to run overtime, and we already are a minute or
two.  Let me just conclude by saying that what I feel we've been
doing here is ground-breaking work.  I was *delighted* to have a
group of people already so involved and so experienced, to have
made such wonderful contributions.  I'd like to welcome you all
as being, I think, some of the first Pagan liturgical theologians
around.  (LAUGHTER)  And I hope you'll continue working on it.
Thank you!  (APPLAUSE)

Eldoreth Grey Squirrel:  Mike, I have an alternate title for your
book.

Mike Nichols:  What's that?

Eldoreth Grey Squirrel:  "The Rite Stuff."  (LAUGHTER AND GROANS
OF APPRECIATION)
................................................................................
3016

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                   Editorial: Web of Wyrd number 10
                            Julia Phillips

During the Middle Ages, a great many men and women were put to death on
charges of heresy. Nearly all of them were innocent of any crime; nearly
all of them were guilty of no more than being a scapegoat for someone
else's accusations and projected fears.

Fortunately, today we have grown beyond such barbaric inhumanity - or
have we?  As a race, have we truly evolved, or is humanity still groping
around in a mire of discontent, seeking for victims on which to project
its fears and failures?  If we consider the way in which the medieval
witch was hunted, accused and held up to public condemnation, and then
compare this process with the way in which modern society deals with its
victims, then I would say that the human race has not evolved in the
slightest.

Consider: often for no reason other than he or she offended someone, a
man or woman living in medieval Europe could be taken as a heretic, and
with evidence (sic) being no more than hearsay, tried and found guilty
of charges of which they were mostly entirely innocent. Their accusers
were not interested in truth, but in judgement; and justice certainly
had no role in their scenario.  To absolve themselves of any blame in
this autocratic process, the accusers made sure that public opinion was
swayed against the victim. How? By publishing details of the "crime"-
(sic), which were then distributed to as wide an audience as possible.

Students of English Literature will know of the enormous influence which
the humble pamphlet cast on the population - which, despite high
illiteracy, had sufficient numbers able to read aloud to a gathering in
a town square. We all know how quickly rumour and innuendo spreads - any
grapevine in any social group is proof positive of just how quickly
information can passed along; and sadly, we all know that there need be
no shred of truth in that information for it to be spoken about,
considered, and accepted as fact.

The medium of the pamphlet proved to be so efficient and effective that
it developed, and in time became the newspaper, newsletter, and
ultimately, the magazine. In all cases, the emphasis is upon the
distribution of information to as large a number of people as possible.
In all cases, those reading (or hearing) the information have a
predilection to believe what they read to be the truth. Modern print is
often no more truthful than that of a 16th century pamphlet, which might
describe how a witch succumbed to the charms of the Devil, flew to the
Sabbat riding on a goat, where she devoured unbaptised infants, and took
part in many lewd and disgusting practices. Unfortunately though, having
"read about it in the paper/magazine/leaflet..." most people assume that
they are reading the truth, and are often willing to believe the worst.

There are numerous examples of this process at work in modern society:
in some countries, information is manipulated deliberately by politic-
ians and journalists. In other countries - and I would include all of
western civilisation in this - the manipulation is as pervasive, but
less obvious. As the saying goes:  "you can believe nothing you read in
the papers but the date, and they sometimes get that wrong".

Unfortunately though, people do believe what they read in the papers,
see on television, and hear on radio, just as our ancestors believed
3017

that the woman led screaming to her death was a concubine of the Devil,
a devourer of babies, and that she copulated regularly with her cat, or
other animals. We are quick to condemn the Christian Fundamentalist for
spreading lies and propaganda, but what about the lies and propaganda
spread by Pagans and occultists? It offends my intellect to read of
claims by self-professed witches of traditions handed down since time
immemorial, or of secret arcane traditions known only to an elect few,
but it offends my sensibility that these people, claiming to be
following a spiritual path,  have such contempt for Truth.

We are no less human or fallible than our non-Pagan neighbour, but we
are engaged in a continual search for Truth: both within and without. We
are not perfect, but we do seek for our highest ideal, and we do strive
ever towards it, no matter what our particular path. Therefore to me it
seems a particularly unpleasant kind of action for a writer knowingly to
misrepresent his or her background and/or experience, simply to acquire
some spurious prestige.

The editor of a Pagan/occult newsletter or magazine has an even greater
responsibility, for rarely is the publication subject to professional
editorial control, and yet it is generally fairly widely distributed,
and its readers tend to believe what they see. As an example, we can
look at the sad death of Scott Cunningham; within hours of his death
being announced, the rumours that he died of AIDS were widespread. The
fact that his family and his closest friends have stated any number of
times that he died of meningitis is neither here nor there: to a great
many people around the world, Scott Cunningham will have died of AIDS.
Why? Because it was reported in Pagan magazines, and they can't be wrong
- can they?

Not only can they be downright wrong, they can also be inaccurate or
misleading - sometimes deliberately so. I have seen newsletters recently
where a matter best dealt with quietly, between those concerned, has
been fought in the public arena using very much the same means as the
medieval inquisitor. Defamatory and highly emotional printed leaflets,
with scant attention to the truth, have been published and circulated
throughout the Pagan/occult communities in the USA, Britain and
Australia during the last year. Highly respected writers in Britain
have recently been subjected to threats, with accusations and counter-
accusations filling countless pages in pamphlets, newsletters, and
magazines.

What, you might wonder, has this to do with a personal quest for Truth?
Very little, in my opinion, hence my remarks above that the human race
appears to have made no progress at all in its essential characteristics
in hundreds of years. The only difference is that today, we have far
more efficient means of spreading the information to greater numbers of
people.

I have seen too many attempts at character assassination over the last
year or so to believe that it is an isolated incidence, perpetrated only
by one or two people. It has happened in Britain; in Australia; in the
USA. The modus operandi has been identical in every case: an untruthful
statement has been made about one or more individuals, sometimes
supported by evidence (sic) of a spurious nature; the accusations have
been published in print, or electronic media, and distributed to a wide
audience. Even where the statement is so absurd, that no-one knowing the
accused would believe it for a moment, those who do not know the accused
3018

are left wondering. This kind of trial by media is sick, and those who
perpetuate it - usually self-professed "Pagans" - are, quite frankly,
despicable.

If we, as a community, are to come of age, then we must rid ourselves of
these contemptible troublemakers. We can't stop them publishing their
pamphlets, or typing out their lies, but we can ignore them, and stop
giving credence to their venomous pens. As with the victims of the
Middle Ages, the victims within our own community are being used as
scapegoats for someone else's fears and guilt; the only way to fight
this particular plague is to ignore it. Deprived of an attentive
audience, the pamphlet bandits will soon give up and go away.
................................................................................
3019

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                               PR Flyer
                               By Raven

This may answer some of the questions being asked about Wicca on
PODSNet. If you print it up nice, it may also help in answering
questions OFF PODSNet.

Mind you, it is only ONE possible rendition; opinions are GUARANTEED to
vary.

About three years ago, I did a little PR flyer to hand out when Wiccans
were doing public events (for instance, Beltane Maypole dancing in the
local park) and curious passersby would ask just what the heck was going
on.  If you like the idea, use it -- and feel free to adapt it as
needed, for your own group.

Written 1991 by Raven.  NO COPYRIGHT.  This is placed into the public
domain.
-----------------------------------------------------------------------
               What You Wanted to Know about Witches *

                    * (but were afraid to ask)

Q.  Do you worship the Devil (Satan)?

A.  No, for three reasons.

    First, we don't venerate evil in any form:  our chosen religion is
    a celebration and affirmation of life and living things, as opposed
    to their destruction or harm.  As we believe that good or evil done
    will return upon the doer, this does not encourage doing evil.

    Second, Satan is a figure in Judeo-Christian beliefs -- originally
    not even an opponent of Yahweh, but more like his prosecuting
    attorney (as in the Book of Job).  Those who do worship Satan
    actually accept the later Christian theology, with Satan as
    Yahweh's opponent, but choose to support Satan's side of the
    battle.  We are not Christians or Satanists, and do not accept
    their theology or worldview, so we would no more worship Satan
    than, for instance, Christians would worship the Aztec God
    Quetzalcoatl; he simply has no place in our beliefs.  (We prefer
    the figure of Pan, who does have horns but is a much nicer fellow.)

    Third, we think history shows that, if you invest belief and
    emotion in any idea or thought-form, you give it strength and power
    in your own life -- it becomes more real TO YOU.  We have no wish
    to invite hostile entities into our lives and give them such power
    over us, which is why we don't venerate any form we consider evil.
    That's also why we're shocked to see how much energy some
    Christians invest in Satan.

Q.  Then why do I hear those things about you?

A.  "Devil-worship", baby-killing, cannibalism and all that?  These
    are typical accusations made by one religion against another.
    The Syrians accused the Jews of ritual murders long before Christ;
    then the Romans accused the Christians (who at least claimed to be
    eating someone's body and blood every week); then the Christians
3020

    accused the Jews and Muslims and every other religion; today
    different Christian denominations even accuse each other.  Making
    wild accusations not only sells newspapers, and books, and movies;
    it helps drum up support for the Religion Of Your Choice.  This is
    a cynical use of hate, fear, and ignorance, but as long as it works,
    it will be used. (And there will always be psychotics willing to
    live up to the image -- then claim "the Devil made me do it.")

Q.  If not Christian theology, what do you believe in?

A.  Life.  We see the entire Universe, all matter and energy, as
    bursting with life, loving its own living parts -- including us --
    and gathered in one eternal dance.  We try to catch the tune and
    dance to the beat.

    Sometimes we call the leading dancers Light and Dark, or Sun and
    Moon, or the Lord and the Lady, Cernunnos and Ceridwen, Pan and
    Diana, or by other names.  These represent the duality in all
    things -- male and female, yang and yin -- neither side of which
    can be denied or ignored, even within ourselves.

    (We hope this helps us avoid the error that some worshippers of a
    single deity have made, such as thinking that "since God is all
    good and God is male, therefore anything female or feminine is
    evil.")

    Our feeling about the Gods is that they are teachers, family
    members, and fellow dancers:  not some untouchable abstraction
    infinitely distant, but an intimate part of our own lives.  Our
    feeling about other religions is that they, too, are part of the
    universal dance: not enemies, but fellow strugglers seeking as we
    do, to live and learn to keep time with the music.

Q.  What is this ceremony you're doing?

A.  It depends on the moment.  You may be watching a circle dance, or a
Maypole dance, or a feast of "cakes and ale", or just a group hug.
(We like to have fun.)  Possibly, since you were handed this, you're
watching us "cast a circle".  That's one of our basic religious
ceremonies.

When we "cast a circle", we mark off a space as dedicated and protected
for our use, rather like Christians consecrating a church.  (The
difference is, we don't need a building, and we let the space go back to
normal after we've used it.)  Within this circle, we ask for the
protection of guardians -- call them the four elements of Air, Earth,
Fire, and Water, or the four archangels Gabriel, Michael, Raphael, and
Uriel -- again, the names may vary.  Then we invite the Lord and the
Lady to be with us for a time.  We have a nice visit, a little snack of
cookies and wine (or fruit juice), and then everyone goes home.  It's
very friendly.

Along the way, sometimes we ask for help with our problems, such as
healing an injury or illness; if you believe in the power of prayer,
it's the same sort of thing -- but we try to put our own energies into
the task, rather than asking someone else to do all the work.
3021

Q.  How will what you are doing affect me?

A.  If you're not participating, then probably no more than any other
religious service you watch from outside.  If you're shocked by other
religions, you might choose to be shocked by ours.  (Ours is just out
where you can see it, instead of hidden by walls.)  Or you might choose
to accept our part of the universal dance as valid if different from
your own.  You might even choose to participate -- and people of good
will are generally welcome among us.

Even if you do participate, there's no reason to take any effect from
our services that you don't choose to accept.  Since -- for our own
sakes -- we ask for nice things to happen, the biggest possible results
involve no danger.  If we ask for more harmony in the world, and your
life becomes more harmonious, then you benefit from the same general
effect as if a church's prayer for world peace had worked. (After that,
if you don't like harmony, you could always work to make your own life
more discordant; whatever suits you.)

Q.  Do all Witches practice the same way you do?

A.  There are about as many "denominations" of Witches as there are of
Christians, and since no-one is forced to keep One True Orthodox Way,
even a single group may do things differently from time to time.  The
two mottoes that apply here are "If it works, use it" -- and "AN IT HARM
NONE, do as you will."

Q.  How can I find out more about you?

A.  Ask one of us.  We're easy to talk with.  Or read some books.  Good
books include Vivianne Crowley's WICCA: the Old Religion in the New Age,
Margot Adler's Drawing Down the Moon, Starhawk's The Spiral Dance, and
Raymond Buckland's Complete Guide to Witchcraft.

There's also a lot of shocking nonsense and pulp fiction out there
-- notably in movies, paperback thrillers, and the sort of newspapers
sold at supermarket cash registers; we can only ask you to take anything
you find there with a skeptical pinch of salt.

    (This was written in May 1991 as a general information handout for
    the use of the CUUPS group of Milwaukee, Wisconsin.
    Please feel free to copy and adapt this for use by your own group.)

................................................................................
3022

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                               The Coven
                          By: Julia Phillips
                          Wed 20 Apr 94 19:03

This article was written by me several years ago, but I thought it might
be of interest here, as it discusses several issues relevant to modern
Witches. Any thought or feedback most welcome! Please remember, that
although the historical stuff is pretty general, the other parts of the
article are my own ideas, and not necessarily applicable outside of my
own tradition :)

Covens and Witches

In 1662, Isobel Gowdie of Auldearne made four separate confessions of
being a Witch, and in the process, gave the word "Coven" to the world.
Although there is no other historical evidence for this word, it has
proven to be one of the most lasting facets of Witchcraft - ask anyone
today what Witches do, and the answer will almost certainly include the
fact that they meet in groups, called "Covens".

So given that a number of modern Witches do, in fact, either run, or
belong to, a Coven - just what is its purpose in 20th (and 21st) century
Western Civilisation? Why has this word of such dubious historical
veracity survived over three hundred years? Is there a place in our
modern world for a social group which, as far as we know, occurred only
in 17th century Scotland?

The very fact of its survival for over three hundred years argues that
there is a place for such a group. In my own case, I have been a member
of, and run, Covens of Witches for a number of years, and it is a social
model which fits extremely well within modern society.

The structure of a coven varies, but generally has one or two leaders,
and a number of members of varying levels of experience. In a sense, the
modern Coven has replaced the tribal family, and its members often
fulfill familial roles, which are no longer available to them in the
family in which they were born.

Some researchers have commented that many modern Witches come from a
background which was disrupted; i.e., did not provide a safe family
environment during their formative years. As I know a great many Witches
for whom this was not the case, I think this is only a partial reason,
and only for some people.

Humanity itself seems to be inherently tribal; any common bond between
people will generally result in the creation cults or sub-cultures,
where those of a like-mind will bond together. They will evolve their
own social order (generally hierarchical), have their own common
language, and often are identifiable by their demeanour and appearance.

Witches gather together in Covens for very much the same sorts of
reasons; we are apart from general society by virtue of our beliefs and
practices. Meeting with others who think and feel similarly to ourselves
gives us the opportunity to share ideas and skills, as well as being
able to practise our Craft.

A modern Coven provides a family-style environment, where the "Elders"
can, by virtue of their experience, give encouragement, support, and
3023

advice to those seek to learn about Witchcraft. As with all families,
Covens have very unique and individual ways of approaching this. Just as
no two families are the same, neither are any two Covens.

Some Covens are run by people with an academic bent, and as would be the
case in any family, this characterises the way in which their "children"
are brought up. Other groups are oriented towards a more simple
approach, and the oral traditions play an important role in the way in
which the Coven is structured.  Some combine the these two approaches,
and the variations upon the basic themes are endless.

For any "family" to exist harmoniously, everyone within the group must
feel a part of the group, and wish to learn and grow within that group
environment.  With a path such as Witchcraft, with its emphasis upon
personal growth and development, it is likely that individuals who may
at one time have been happy within their family group, will change, and
wish to move away. This is a perfectly natural process, and the wise
coven leaders will send those people off with their love and blessing.
Trying to keep them would be like trying to keep your sons and daughters
tied to your apron strings forever!

Ultimately, and despite the popularity of the word "coven", I do believe
that most Witches are solitary in nature, and will generally spend at
least part of their lives without being a member of, or running, a
coven. I think the inward exploration during these periods is vital to
self-development, just as we believe it is important to encourage
social-awareness in children. However, I also believe that at some stage
it is important to learn the practices of Witchcraft from another
person; to be an apprentice, if you will; because the act of passing
knowledge from one person to another cannot be replicated by books,
correspondence courses, or be self-taught. This may seem an almost
impossible task to some people, but as all the magical traditions teach:
when the student is ready, the teacher will appear! What's more, it's
true!

B*B Julia
................................................................................
3024

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Classification:     IT.IV.C.2.e
Title:              Symbolism
Author:             Grand Master of the Order of Shuti
                    Temple of Set
Date:               December,  XXIV
Published:          Dialogues  I.3
                    (The section on "Neters" was published in
                    issue I.4)
Subject:            Symbolism
Reading List:       2L, 2V

[copyright 1989, Temple of Set.  Permission for electronic
distribution by echo and on PODS has been given by the author.
No not copy or distribute further without permission of the
author or the Temple of Set.]

The first session of the year-XXIV Order of Shuti Workshop
discussed symbolism.

While the study of symbolism itself is not a primary concern of the
Order of Shuti, several of the Order's activities do involve
working with forms of symbolism, or are discussed using various
symbols.

The symbols of the twin lion gods, Shu and Tefnut, who together are
Shuti, are obviously of importance in understanding the activities
of the Order.  The topic of symbolism was therefore chosen for the
introductory session of the workshop.

                             Application

In discussing this session and what would be discussed, the Grand
Master stressed that symbolism wasn't to be discussed simply as an
intellectual exercise, but that all participants should try to
apply the Setian yardstick of "application" to this discussion.

Each and every topic of this session (and all sessions in the
workshop) should be measured by the questions of a) Can it be
applied? b) Is it useful? c) Does it work?

                         What is symbolism?

One answer suggested by workshop participants is that symbolism is
a language of the unconscious.

It is a dynamic language in which one image, a single symbol, can
conjure up archetypical impressions, complex or complete concepts
and/or meanings, rather than being a structured language in which
many words and/or several sentences are needed to put together an
equivalent concept or meaning.

Another purpose of symbolism offered by the participants is to
serve as a metalanguage which has two levels or multiple levels of
meaning.

Each symbol or set of symbols can have one meaning to the
initiated, and another meaning to the uninitiated.  That symbol or
3070

set of symbols could also have /different/ meanings to the
initiated, depending upon how the symbols are communicated, and how
they are mixed with other symbols.  A statement in a symbolic
language could even have multiple meanings communicated at the same
time to the same person.

A lot of the symbols Setians use in our writings are like that.
When we read through the _Scroll of Set_ or the jewelled Tablets,
those of us who have been using the language of the Temple of Set
for a while will see certain words, and will know just from the way
the words are used that the author is writing symbolically as well
as grammatically, and he therefore means "this type of thing".

This symbolic use of language lets us add meaning to an article
without adding substantially to the size of that article.

Those who haven't been in the Temple of Set long enough to pick up
on that symbolic use of language will miss almost all of that
meaning on their first reading.

This is one of the reasons why we all find it useful to reread past
issues of the _Scroll_ and to reread Tablet articles.  It enables
us to read meaning in an article that we may have missed on an
earlier reading.

It sometimes happens that "unintended" meaning is found in an
article during such a rereading.

Even though the author may not have consciously intended to convey
a certain meaning, that author's Higher Self may have influenced
the writing in such a way as to symbolically give a specific
message in the writing.  These messages remain hidden except for
those who can perceive and understand them.

On the other side of the scale, if our writings are read by someone
totally unfamiliar with occult symbolism, then the message can be
totally lost, and the reader may never see it.

Symbolism can be visual (examples are the Pentagram of Set,
pictures of the Egyptian Neters, etc), and verbal (the closing we
use on our letters, "Xeper and Remanifest", is a statement and
reminder of our dedication to this Formula, a way of developing and
keeping the habit of Xeper and Remanifestation going strong).

Each Word itself is a symbol (Xeper, Indulgence, Thelema, etc.),
as is each Neter (Shu, Tefnut, Sekhmet, Bast).  A lot of principles
can be used as symbols which have more meaning to the initiated
than they do to those who just read about them in a dictionary.

Visual and verbal/written symbols involve just one of our senses
(sight).  If you include verbal/spoken symbols, we then involve a
second sense (hearing).  We then asked the question, "Are there
symbols which are perceived and communicated through each of our
other senses?"

The first examples offered by workshop participants were incense
and music: Incense can bring about different emotions and responses
through the sense of smell.  Music can bring about different
3071

responses through the sense of hearing, in ways totally different
than the verbal symbols do (the difference between right brained
behavior and left brained behavior).

                   Where does symbolism come from?

When dealing with incense and music, we are leaving the mental
processes and intellectual reactions that visual symbols will
evoke, and going instead to the more reactive, bodily, reactions.

We react to the smell of bodily feces with distaste because of the
body's reaction to that sort of an input.  We find the fragrance
of a rose very pleasing.

One of the reasons we use fragrant incenses during a ritual is to
bring about bodily reactions which enhance a ceremony because of
the smells and our reactions to the smells.

The discussion of one question leads to another.  We learn the
reactions / interpretations / meanings of visual and verbal symbols
(at least those discussed above).  Do we also learn reactions to
incenses and music, or are those reactions more innate?

The first response was that our reactions and interpretations, even
our likes and dislikes of music are learned.

The example given was classical music, which strikes some people
as very soothing and relaxing, and which is likely to put these
people to sleep.  But others who are aware of the intelligent
dynamics and many other ingredients of classical music will find
the same music very stimulating.

(We believe that the workshop participant was thinking about the
lighter classical pieces, such as "Tales from the Vienna Woods,"
and not the more active pieces such as "Night on Bald Mountain.")

The second response disagreed with the first, pointing out that
regardless of whether they are used in classical, modern, or any
other form of music, harps and strings tend to evoke emotional
(peaceful) moods, while drums are more primal and physical, evoking
more active responses.

The next example we discussed referred to the sense of smell.  To
a farmer, feces and fertilizer are pleasing and filled with
promise, a smell of promised growth and life, a totally different
reaction than most people will have (especially after scraping a
dog's refuse off the bottom of one's shoe).

Similarly, an inlander's first pleasant reaction to sea gulls on
wing, grace in motion, can be compared to the reaction of those who
live on the beach and have to live with the noise and the mess and
the droppings left behind by those very same sea gulls.

These examples tend to support the theory that we learn our
interpretations of the sounds and smells around us.

It seems from these examples that our reactions to inputs are
learned, or at least they arise from our experiences.  The question
3072

then becomes, can symbols have innate visceral responses, or is the
response to a symbol necessarily a learned one?

To look at innate responses, the original responses to stimuli, we
necessarily looked at children.

For instance, children generally have no innate response to feces,
and will often eat them until they learn not to.  They later learn
to either react with disgust to feces, or to view them as
fertilizer and the source of life.

The first example of a possibly innate response brought to the
discussion was that of the ephemeral beauty of a butterfly on the
wing.  None of the participants could envision any child's reaction
other than awe and delight at such beauty (or at least none would
admit to any other vision).

This brought forth remarks concerning innate childish "awe", where
almost everything is new and wonderful.

Children as they begin to distinguish between the multiple events
and objects in their world are simply delighted at the beauty and
diversity they find around them.  There is no "evil" during this
time -- only the beauty of nature.

Few of us have any reason to unlearn this initial response to the
butterfly.  These reactions can therefore be considered innate,
stemming from the earliest days of our consciousness.  Other
reactions, unpleasant reactions and also more complex reactions,
seem to be learned over time.

Therefore, there's some of both types of reactions.  People will
have initial reactions to many meaningful symbols and inputs, but
their reactions can be modified by their experience and training.

This discussion raised yet more questions, for which no answers
were attempted during this workshop.  The questions were, how much
of our symbolism is learned, and how much of our symbolism is
innate? And if some form of consciousness or memory can survive
from one life to another, then how much might be remembered from
past lives?

Symbols may or may not come to one's attention.  An extremely
visually-oriented person may not notice or respond to other types
of symbols, such as a room's smell, or a background level of music,
while those who are oriented towards those senses will respond to
those inputs, but perhaps not to others.

Symbolism may have personal and/or experiential meaning (such as
the manure used to plant your garden or that you step in), or
symbolism may be abstract (learned and used in writing, teaching,
or jewelry, but not something that's impacted upon you in the
past).  This is the difference between a) the visceral response,
which may be innate and may also be a learned response, modified
through experience or training, and b) the mental response which
must always be learned or developed.

The Grand Master wishes to note that the discussion at this point
3073

had unintentionally left the strict topic of symbolism, and was
dealing instead with experience and reaction to stimuli, on the
unspoken assumption that these reactions applied to our use of
symbolism.

We feel this to be a valid assumption, since the pleasant reaction
we have to a butterfly or to a unicorn extends to and impacts our
use of those images as symbols.  Those with differing reactions to
sea gulls as described above would similarly have different
reactions to Johnathon Livingston Seagull's story.

Also, by concentrating on experience and reaction rather than
symbolism, we temporarily lost sight of the most important measure
of symbolism -- that of meaning.

Yes, music has impact, but that music is symbol only if its impact
includes meaning, such as the sense of freedom and power that
accompanies the visual image of the "Flight of the Valkyries" and
similar images of meaning those who are familiar with the movie
will get from various pieces in the sound track from 2001.

Likewise incense is symbol only if its impact includes meaning.

That meaning may be supplied by the smell, or that meaning may be
supplied by knowledge of the ingredients within the incense.
Meaning may also be supplied by the words used during the censing
of the chambre.  Without some meaning, incense is not symbol, but
only smell.

Closely related to the sense of smell is the sense of taste, and
it's fairly easy to see that certain tastes can have meaning as
well.

During Passover Seder, a ritual meal of thanksgiving and freedom
(celebrating the Exodus), Jews will dip greens into salt water and
eat the salty greens, to remind them of tears shed by the Jews in
bondage.  They will eat bitter herbs to remind them of the
bitterness of slavery.

Likewise, there can be kinesthetic symbols as well.

We feel different when we hold a sword in ritual as opposed to when
we hold a dagger.  We feel different when we are standing up than
we feel when we are sitting down, and different still when we are
kneeling or laying down.  We feel different in charged rooms, dry
rooms, wet rooms, hot rooms, cold rooms, still rooms, breezy rooms.
Uncontrolled, these latter experiences are just stimuli.
Controlled and used meaningfully, these latter experiences can be
symbols, manipulated and understood as such.

                    How should symbolism be used?

The first obvious use of symbolism is in the communication of
ideas, whether written, spoken, or communicated through one or more
other senses.

Based on the idea that a single symbol can have a whole galaxy of
meaning, a useful communications skill is the ability to use
3074

symbols in the proper places, in the proper ways, to communicate
more meaning in a smaller package (with fewer words).

Perhaps of greatest importance within the Temple of Set are the
magical aeonic Words: Xeper, Remanifestation, and Xem, and the
preceding Words of Indulgence and Thelema.  By using these Words
in writing or other forms of communication, we communicate the
meanings associated with those Words.

If I say the word "Xeper" to an initiate, it means something
totally different than it would mean to someone off the street, and
it means something totally different to a Setian than it would mean
to an Egyptologist who /thinks/ he knows the Egyptian god Xepera.
Our use of the Word is quite different and the symbol carries so
much more meaning than just the word "Xeper" would carry in a
modern Egyptian dictionary.

This use of symbolism doesn't apply just to magical Words or
Formulae, but applies to symbols of many different kinds, in many
different uses.

You'll sometimes find certain words capitalized in text, as are
"Words" and "Formulae" above.  When not overly used, this is a
clear indication that the author wishes you to view these words
with their symbolic meanings, rather than their normal meanings.

During group ritual, certain words will be spoken more
flamboyantly, perhaps louder, perhaps longer, and often with more
gesturing.  These words are then generally being used symbolically,
with special meaning at least to the speaker, if not to other
participants.

Symbolism can also be used in Lesser Black Magic, as tools to
influence certain people (singular or multiple) in certain ways.
The magician (or politician or religious leader or arts director
or other manipulator) will use lighting, music, fragrance, and
other symbols in ways particular to their audience's response to
the symbols.

Symbolism can be used upon ourselves in a similar manner, to bring
out responses from us that we want to bring out, as in ritual or
as an aid to Xeper.

Words which have become symbols to us can be used as a means of
increased concentration, as a visual mantra or as a sensual mantra.
Such mantras can be used in ritual, in nonritual meditation, or
whenever we choose to remind ourselves of the principles carried
within that symbol.

Over time, some symbols can become richer and can carry more and
more meaning to those people who work with the symbol.

These symbols can become "magnetic", in that each use of the symbol
brings forth yet another repetition of the symbol.  Each reference
brings forth a constellation of meaning, with one meaning and use
leading to another.  Each use of the symbol sparks, or attracts,
another use of the symbol.

3075

In these cases the symbols will often be repeated over and over
throughout a conversation or other communication, each time
exercising one or more of those meanings, and through the course
of the communication this symbol can almost hold or reflect an
entire world view.  This is the way the people influenced by the
symbol see their world.

At a political rally the symbol might be "America", "Democracy",
or "the Party" (citizens of other countries may substitute those
symbols meaningful in your domain).  To some, the symbol might be
"the Environment".

The symbol "Xeper" has a similar impact within the Setian culture.

Group consensus is important for communication through symbols.
Different groups can have differing uses of symbols, and attempts
to communicate between these groups using the symbols particular
to one group (or those symbols which are viewed differently by
different groups) can result in confusion or worse.

Because Setians come from such diverse backgrounds, we have various
communication problems related to these diverse backgrounds.

Members from the O.T.O. may know all of the Qabalic
correspondences, while members from the Wiccan background couldn't
care less about the Qabalic attributions, and have correspondences
which are totally different.  Numerologists apply different
meanings to their numbers than do the Qabalists.  And all of these
symbolic systems work.

But very, very few of them work for all Setians.

Qabalists within the Temple of Set who write articles and/or
letters steeped in Qabalic symbolism find that very few others care
enough about their symbols to wade through the text.  Those from
other backgrounds with intensive use of symbols similarly find
difficulty communicating within the Temple of Set, since our
symbolic vocabulary is so much less cohesive.

This lack of similarity in symbolism affects not only written
communication, but also ritual activity.

Each pylon seems to develop its own pattern of symbolism, and
inter-pylon rituals can at times be very difficult.  Fitting many
diverse magicians with their diverse backgrounds into one
meaningful ceremony can be a challenge, a challenge faced at each
Conclave, and at each activity like the Order of Shuti Workshop.

                    Language of the Unconscious?{fn 1}

The first question asked by the Grand Master was, "What is
symbolism?" The first answer received was, "A language of the
unconscious."

Parts of the workshop's discussion might seem to support this
definition, while others contradict it.  So let the Grand Master
speak:

3076

Symbols have many attributes.  Among the more important of these
attributes is their ability to cause reaction in their audience,
visceral if not innate reactions, as discussed above.

Elizabeth S. Helfman, in her book _Signs and Symbols around the
World_, defines symbol as being: "anything that stands for
something else."

Look in your dictionary.  Mine includes several definitions of
symbol and symbolism, including:

>> Symbol: 2: something that stands for or suggests something
else by reason of relationship, association, convention, or accidental
resemblance. 5: an act, sound, or object having cultural significance
and the capacity to excite or objectify a response.

>> Symbolism: 1: the art or practice of using symols esp. by investing
things with a symbolic meaning or by expressing the invisible or
intangible by means of visible or sensuous representations; as a: the
use of conventional or traditional signs in the representation of divine
beings and spirits, b: artistic imitation or invention that is a method
of revealing or suggesting immaterial, ideal, or otherwise intangible
truth or states. 2: a system of symbols or representations.

Symbolism is an art, a practice, something which is done.  It is used to
communicate meaning.  It is a language.

Our visceral responses to symbolism may be unconscious, but if
that's all there is, then have we received and/or responded to
meaning?

The transmission and communication of *Meaning* requires some
form of consciousness.

Let's use the word /Awake/ to mean the highest form of consciousness.
Remember -- the capital letter indicates I'm using a symbol; Setian use
of this specific symbol (Awake) most often refers to Ouspenski's
heightened state of consciousness and awareness, a state of being
totally awake.

For simplicity, let's assign a whole range of various levels of
conscious awareness to the name "conscious".  This name can apply to
heightened states of consciousness which those we would call Awake,
those that barely miss being Awake, down to the almost somnabulent
states in which most of mankind spends their day.

Finally, I would call the preconscious state one of consciousness in
this case, a state in which meaning can be received, interpreted, and
acted upon, without the individual being "consiously" aware that this
has happened.  But if the individual's attention is brought to the
subject, then the symbol and its meaning can be recalled and the process
repeated without any difficulty.

If symbols are generated and communicated, if they are transmitted
and received, in one of these three states, then I believe we can
correctly talk about symbolism, about language.

However, if the generation and/or reception of the symbol is uncon
3077

scious, and/or totally unintended, then I propose that that instance is
not an example of symbolism, not language or communication, but rather
the accidental generation of and/or visceral response to sensory input.

[Now let us return to the discussion as it took place in the
workshop...]

                      Planetary Symbol System?

We know there are differences in the meanings of many symbols.
"Patriotism" can be exceedingly important to a Republican and
also to a Libertarian, but the meanings that this symbol will have can
be quite different in many ways.

This leads us to ask the question of whether there might perhaps be a
"planetary symbol system" in which some symbols at least can be found
commonly used in many or all cultures.

The cross, square, circle, and most or all simple symbols have been
found in use all over the earth.  We therefore can ask whether their
meanings are similar, or are the symbols used simply because they are
simple geometric figures, but with meanings arbitrarily assigned by the
individual cultures?

One participant brought forth Ouspenski's example that "Table" has a
function, an innate form or essence, which can be perceived beyond
words, and beyond a learned experience.

"Table" provokes an image, feeling, or essence that is evoked through a
willed perception that extends beyond the actual set of tables that a
person may have ever experienced.

Ouspenski claims that at a certain state of consciousness the Aware
individual can see this deeper meaning or essence, and that this deeper
meaning or essence can be commonly perceived by all who reach this level
of consciousness.

Similar ideas were offered by Plato, and the concept of Platonic Forms
is very prevalent throughout the Setian use of symbolism.  We often
speak of the Egyptian Neters as being Forms, the original or specific
essence of an Ideal.

This is certainly an area that needs deeper investigation.  The workshop
session discussion however left the topic of abstract Forms, and instead
investigated the historic use of symbols in various cultures.

Looking first at the more complex god forms, it seems each major
culture has a "trickster" god:  Coyote fills this niche in several
Amerindian cultures, Loki in the Norse mythos, and Thoth (Hermes
and Mercury) in the Egyptian (Greek and Roman) mythologies.

The Trickster is that Spirit who makes you Think.  He is the Spirit
who is unpredictable in his actions or reactions, who gets himself
and everyone else into trouble.  In the process of doing so -- most
often after everyone is already in trouble -- he makes people
Think, and in the end he generally gets everyone out of trouble by
thinking.

3078

To represent the Trickster, each culture used that type of symbol
or god form which for them was most appropriate for that type of
character.

The coyote is a fairly independent and hard to track animal in
America, requiring more than the usual amount of intelligence and
stealth to catch.  Monkeys similarly were appreciated for their
seeming intelligence and playfulness, and so Egyptians assigned the
Trickster attribute and the monkey's form to Thoth.

The question becomes ... is this type of being, this symbol,
something which is universal, cross-cultural, or is it something
which happens in just a few cases, and many other societies never
had any use for it?

Jung was exploring this area.  He defined specific symbols which
he felt were common to many or all cultures.  They were fairly
common within his culture and Jung did manage to validate them with
some cross-cultural study.

We still need to ask how complete his studies were, how extensive
and wide spread.

Given people in extremely different environments, such as the
Eskimo, Hawaiian, Indian, Tibetan, etc., cultures where the people
have many different experiences, totally different social and
physical environments, it can be expected that these people would
have very different reactions to the symbols that Jung thought he
had commonality on.

Jung's _Man and his Symbol_ was recommended by one participant as
containing documentation on his cross-cultural studies in this
area.

Not having access to any resource materials that would answer our
questions at the time, the workshop session then proceeded into the
topic of Egyptian Neters and the use of Neters in symbolism.

                               Neters

The Workshop discussion of Egyptian Neters started with a brief
discussion of the Egyptian languages.

The ancient Egyptians used three different written languages, the
hieroglyphic, hieratic, and demotic.

The demotic language was a mostly alphabetic language used for
common communications among those who could read and write.  Its
primary uses were for social and business reasons.

The hieratic language was a pictographic language related to the
hieroglyphic, but in which the pictographs were abbreviated and
simplified to speed writing.  It was used for important state
documents and many later religious texts.

The hieroglyphic language was the most ornate of the three
languages, the most ancient of the three languages, and the most
symbolic.  It was used for the most important religious and
3079

philosophical statements, and for the most important state
declarations.

Many of the symbols used to form the hieroglyphic language had
assigned sounds, and many others did not.  In addition to the
sounds and symbols used to form words, the Egyptians used
determinatives, signs added to specifically identify each word.
Through the use of the determinative, it was impossible to mistake
one written word for another, even if verbal sounds were the same,
even if the letters used were the same.

This use of a purely symbolic, picture-oriented language encouraged
the ability in the learned ancient Egyptians to think with right
brained methods while doing the left brain activity of reading.

It also encouraged these educated and intelligent Egyptians to work
with symbols as they worked with language.  They were able to
communicate ideas and ideals in a language particularly well suited
to this purpose.

Setians use the ancient Egyptian neters as symbols, representing
aspects of the world, or aspects of the individual.  We feel this
is very close to the way the higher initiates of the ancient
Egyptian Temples, the priests of the Temples, and the smarter
pharaohs used and viewed their neters.  The neters were concepts
that could be communicated to and shared among the initiated,
rather than being actual gods and goddesses.

The common man may very well have believed in the literal existence
of his many gods and goddesses, but we believe the elite of the
Egyptian society understood that these neters were purely symbols.
When the Egyptian elite paid homage to the neters, they paid homage
to the aspects of the universe or of the self represented by those
neters.

One neter of obvious importance is Set.  In dealing with this
symbol, we try to identify the original meaning of the symbol, and
try to eliminate the corruptions of the symbol imposed by the later
rule of Osirian religion.

Rather than take space here to discuss the corruptions and
distortions that were applied to the symbol of the neter Set
through the Osirian culture, we'll simply refer the interested
student to appropriate books in the reading list: 2A, 2E, 2G, 2W,
and 2AA.

It is rather clear that the use and peripheral meanings of the
neter Set changed over time.  The study of Set must therefore
include the careful consideration of the source of whatever
writings are being studied.  Fortunately most other Egyptian
symbols/god forms did not change significantly over time, and such
care need not be used in studying and working with them.

The neters were used and viewed as symbols.  But the Egyptian
temples _were_ temples, and were recognized as religions, not
simply as centers of enlightened philosophy.  This brings up the
question: Do/did the Egyptian Neters actually exist? Were these
religions founded to worship or work with beings that actually
3080

existed? Or were they simply the creations of the ancient Egyptian
priesthoods?

Rather than tackle immediately the question of whether the Neters
actually existed, workshop participants first chose to examine ...

                        Egyptian Priesthoods

The first statement made about these priesthoods was that each
temple in Egypt taught a different area of philosophy or knowledge.

Those temples dedicated to a major neter or god taught that their
primal Form was the First Cause.  These were the major temples of
the land, and an initiate who studied at temple after temple would
be presented with the opposing claims that each god was the god,
The Creator.

We noted in our discussion that the priesthoods of several of the
"minor" neters did not make any such claims.  Thoth as a single
neter never seemed to be treated as the creator god; nor was Geb.
However, many of the major neters were treated as creator gods, and
many gods were intentionally combined into units (such as
Amon-Thoth-Ra) in order to form a god which would be powerful
enough to qualify as The creator god.

                          Neters as Symbols

We returned to discussing the neters as ways of viewing possibility
and potentiality, and ways of viewing different aspects of the
universe and of the individual.

For example, Ra, the sun god, was a most pervasive and powerful
being, since every single day, there he is in the sky.  Ra was
consistent, reliable, and therefore powerful.

Similarly each force in nature was given a personality, because
each force in nature has a personality (or seems to, to those who
humanize such things).  This is the basic principle behind most
spirits of most animistic religions.

These personalities are generally reliable.  A rain cloud is going
to rain; it isn't going to add to the day's heat.  The Nile was not
going to dry up -- it was going to overflow once a year, and
deposit good, rich, fertile earth upon the ground.  Each force of
nature, each personality, was given a name, a face, and a story.

The most powerful stories, faces, and names are those that belong
to the creator gods.  There are so many creator gods, that it's
really difficult to pin down an actual order of precedence.

This brings up the fact that there are many apparently conflicting
stories within the Egyptian mythology.

The Grand Master pointed out that in several Egyptian myths, Shu
and Tefnut are self-created.  In others they were created by tears
of the master creator god (whoever he happened to be according to
the story teller).  In yet others they were created by the master
god's masturbation.
3081

Shu and Tefnut by definition are the first male and female.  The
master god's masturbation in these latter stories was always male
masturbation, but Shu is the first male.  Shu and Tefnut begat Geb
and Nut, but Nut was the all-pervasive universal sky that preceded
the first god...

This confusion is the result of centuries of Egyptian story
telling, and while some of it appears to be contraditory, most of
it is useful.  We certainly must hesitate to consider this
mythology as one consistent symbolism, and must be careful if we
wish to communicate consistent meanings using these symbols, but
we have found value in this mythology.

Each story is a different way of looking at the world, a different
way of looking at the first cause, and of looking at the symbols.
By using these symbols, we can then indicate not only a symbol, but
also which way we are looking at the world.

Hence, if in ritual or other communication we call upon
Ptah-Geb-Nu, we are calling upon the creator of the earth and sky,
the god who created the physical universe.  If instead we call upon
the Neter Ra-Ptah-ankh, we are calling upon the god who brought
light and life to this planet.

Having discussed these differing views of the world as expressed
by the many symbolic neters, we felt that this was a good point
from which to launch into a discussion of one of the ways in which
we look at Neters.

Set, the prime source of intelligence and the ageless intelligence
himself, is a wee bit complex for someone a mere 20 or even 200
years old to understand, regardless of whether we look at Set as
an actually existing being or instead as a master symbol.

So rather than try to encompass all of Set, intellectually or
emotionally, rather than try to understand all of Set, we can work
with neters which are facets of Set's being, facets of Set's
symbolism.  Each neter can be thought of as a specific element of
Set.

As examples, Shu is one set of symbolism, one set of ideas, that
an initiate can work with to "get somewhere" with, to accomplish
certain initiatory goals.  Tefnut is another set of ideas, as is
Geb, Isis, etc.

Rather than trying to encompass and work with the entire universe
simultaneously, grab whatever you can hold onto, work with that
handful, study that symbol or symbols, and see what it leads to.

We had originally intended to discuss whether or not the Neters
might or might not exist in their own right.  Having discussed the
above, it seemed somewhat unimportant as to whether the Neters
actually exist.  That topic will be left for a later discussion.

                            Bibliography

While the following books and papers were not necessarily discussed
3082

nor referenced during the workshop discussion (or in completing
this article), the initiate interested in studying symbolism as a
subject on its own would be well advised to begin with this
bibliography.  Additions to this bibliography are welcome, and
should be sent to the Grand Master.  (_RT_ entries are from _The
Ruby Tablet of Set_.)

Barrett, Ronald K., "Book of Opening the Way (Key #4)".  _RT_
IT.II.A.5.b.(1).(d).

Barrett, Ronald K., "Stele of Xem".  _RT_ IT.II.A.4.a.(3).

Cavendish, Richard, _The Black Arts_.  4C (TS-3).

Crowley, Aleister, _The Book of Thoth_.  9L (TS-4).

De Lubicz, Isha Schwaller, _Her-Bak_.  2L (TS-1).

De Lubicz, Isha Schwaller, _Symbol and the Symbolique_.  2V (TS-4).

Fisher, Leonard Everett, _Symbol Art:  Thirteen Squares, Circles,
and Triangles from Around the World_.  NY: Four Winds Press,
MacMillan Publishing Company, 1985.

Helfman, Elizabeth S., _Signs and Symbols Around the World_.  NY:
Lothrop, Lee & Shepard Co., 1967.

Jung, Carl G., _Man and his Symbols_.  Garden City: Doubleday &
Co., 1964, 1968.  Also NY: Dell Publishing Co., 1968, and London:
Aldus Books, 1964.

Menschel, Robert, "Remanifestation:  A Symbolic Syntheses", _RT_
IT.II.B.3.e.(2).

Menschel, Robert, "Tarot Primer", _RT_ IT.II.B.3.e.(3).

Norton, Lynn, "Golden Section Tarot Working", "Atu XV: The Devil",
and "The Dialogue".  _RT_ IT.II.A.3.k.(1), 4.h.(1), and 4.h.(2).

Regardie, Israel, _777 and Other Qabalistic Writings of Aleister
Crowley_.  9M (TS-4).

Schaefer, Heinrich, _Principles of Egyptian Art_.  2R (TS-4).

=========
Footnote:
=========

1. The Grand Master wishes to digress temporarily from the workshop's
discussion, and to comment at this time on one of the first statements
offered during this discussion.

................................................................................
3083

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                              The God Set
                              by Setnakt

The best English study of Set is Te Velde's _Set, God of
Confusion_ Brill 1977. If this particular text is unavailable through
your library, I recommend a a short cheap and very reliable book by
George Hart: _A Dictionary of Egyptian Gods and Goddesses_, Routledge &
Kegan Paul, 1986. This very ambiguous god was alternately deified
and demonized depending on the cultural/political currents running
through Egypt. Allow me to present here a brief history of Set.

Predynastically: Set was an important deity appearing in the art of the
Hamitic peoples living in the Ombos and Naquada regions. Interestingly,
his was the only god-figure not composed of parts from recognizable
Earth animals.

(The Hamitic speakers donated most of the terms to religious philosophy
to the Egyptian langauge that seperate it from other Semitic languages
including ba, ka, neter, etc. If somebody really wants to find the roots
of the Egyptian religion, they should go up the Nile and do some serious
anthropology among Hamitic speaking native cultures-- the roots of the
Nile may hold keys to Egyptian thought that mute stones do not).

Archaic Egypt: Set generally occupies a secondary role to his enemy
Horus, champion of the people of the North (except in the 2nd dynasty
when one pharaoh took a "Set" name rather than a Horus name.) Set is
intimately connected with teaching astronomy,the methods of agriculture,
medicine, and above all magic. He is said to have opened the mouth of
the other gods, and is the patron of the sem ritual. His cult titles
include "Great of Magic" and "Eternal". There is indeed evidence that
Set is set apart from other gods to die (Bonnet's commentaries on the
Pyramid texts).

The astronomical cult, which placed the afterlife in the region of the
Northern heavens -- particularly in and around the constellation of the
Great Bear was replaced in the Fourth dynasty by a growing sun cult
centering on Re and Horus. The great stellar monument that Imhotep
designed were replaced by the solar pyramids of the Fourth and Fifth
dynasty's.  (Notably Cheops took no chances in the great Pyramid's
design -- although outwardly a solar monument he had a hole bored
through the stones aligned with the position of Alpha Draconis (a star
in the Great Bear called Thuban = "the Subtle One" a Set cult
title?) just in case that was where his ka was heading.

During the next few dynasties (4 - 17), Set is generally
ignored. His functions are absorbed into other gods. Thoth picks up the
attributes of magic, Osiris picks up the attributes of Mysterious time
_djet_ as opposed to exoteric time _neheh_. Set keeps his attributes a
storm and stellar god, and gradually comes to be associated with all
night fears -- nightmares, desert fiends, and bad animals such as the
hippo and the jaguar of the South. He is mentioned in a famous 12th
dynasty writing called _The Discourse of a man with his ba_ in which his
solar aspect IAA is referred to. Bikka Reed has a great translations of
this text.

In the 18th dynasty a remarkable Pharoah Hatshepsut reintroduced the
worship of Set by building a Temple dedicated to him and Horus the Elder
at Ombos. This marked a strong interest in Set's eternal nature, for
3084

example in Hatshepsut is the prophecy (which she had placed in her tomb
at Der el-Medina) that "She will not only enjoy the days of Horus, but
the days of Set will be added to her span."

She was also interested in the antinomian nature of the Set cult -- in
fact she preformed one of the most scandalous acts available to a woman
-- she acted as a man. This early feminist clearly found Set, a great
archetype to Work with. Set was popular among her family until the
Kingship of Akhenaton (may he be reborn forever drowning in the jaws of
Sobek the crocodile god).

The very militaristic pharaohs of the Nineteenth dynasty, who were
probably descended form a family of Set priests at Tanis, delighted in
Set both in his militaristic role and as God of Foreign places. Ramses
II for example called himself the Son of Set. The Set cult too was very
popular with foreigners coming to live in Egypt. His worship has always
been connected with the outsider.

The Twentieth Dynasty began by looking very favorably on this god, as is
shown in the name of its founder Setnakt, "Set is Mighty." There is also
considerable evidence that the set cult was favored among artisans of
the time (see Romer's _Ancient Lives_, Henry Holt, 1984, and if you've
got as copy of Stephen Quirk's _Ancient Egyptian Religion_ check out the
beautiful Stella of Aapehty -- probably the most beautiful surviving
example of Setian art).

By the end of the Twentieth Dynasty, as the funerary cult of Osiris
became the dominate force in popular Egyptian religion,more and more,
Set as the murderer of Osiris became the Evil One. In fact by the Twenty
Sixth dynasty it was a common practice to disfigure any representations
of Set. He became --for all practical purposes the Christian devil. Some
scholars have even derived the name Satan from Set-Hen, a cult title
meaning the Majesty of Set, but I am dubious of this particular
derivation.

However Set was not down for the count. During the Ptolemaic period Set,
merged with the Greek titan Typhon, became the figure for the _goes_ or
sorcerer to use. After Hermes the most often invoked god in the Magical
papyri is Set-Typhon. This entity was used to bring spirit helpers (
bird would fly down and announce that the magician was now under the
protection of a god -- a popular Typhonic practice outside of Egypt as
well see Morton Smith's _Jesus the Magician_). Set was also the god to
invoke to send dreams, perform healings on the head or spinal column,
and to cause enmity between enemies.

There seems to be a few common threads running through the Set cult: the
quest for immortality, antinomianism, and the practice of magic. Perhaps
this is why Michael Aquino's current Temple of Set finds this figure so
appealing as an archetype for the Left Hand Path. Like Hatshepsut before
Aquino has Opened the Mouth of this ancient god, and the articulation of
the Principle of Isolate Intelligence is available to us today.

................................................................................
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                   Sources and Resources for Asatru

Organizations:

The Asatru Alliance of Independent Kindreds P.O. Box 961; Payson AZ
85547

The Alliance is the linear descendent of the Asatru Free Assembly. They
are a democratically run national  confederation of independent kindreds
who meet once a year in an Allthing to conduct business. It is
essentially conservative and libertarian. "The Alliance is based upon
the ancient model of tribal  democracy known as the Thing, and member
kindreds support a code of laws we feel necessary to  preserve and
protect Asatru from those who would dilute, subvert, or in any way harm
our religion.  Membership in the Alliance is encouraged for those who
actively promote and believe in the Aesir and  Vanir and our collective
Heathen Heritage. Anyone interested in joining the Alliance should
contact the  kindred of choice for acceptance. There is no membership in
the Alliance except through a kindred.  Applicants must subscribe to the
membership requirements of the kindred of choice and uphold the  bylaws
of the Asatru Alliance."

The Ring of Troth P.O. Box 18812; Austin TX 78760 The Ring of Troth was
founded by Edred Thorsson. He resigned in Spring of 2242 (Runic
Reckoning - 1992 C.E.) and has been replaced by Prudence Priest, most
well known as the editor of Yggdrasil.  Due  to the resignation of
Thorsson and several other members of the High Rede (i.e. Board of
Directors) the  Ring is currently in reorganization, and it appears that
it will emerge much stronger than before.

The Ring is governed by an appointed High Rede of 9 persons who guide
the national affairs of the Ring.  They offer a number of programs
include an Elder training program for prospective clergy, The Rune Ring
for study of the magickal properties of the Runes from within a Germanic
Pagan context, and recognition  for local Kindreds.

The Ring of Troth requires that "its members affiliate for cultural and
religious reasons rather than for  racial and political reasons. The use
of the Ring of Troth as a platform for any type of political or racial
propoganda will not be tolerated"

Dues are $24 and include a subscription to Idunna. If one does not wish
to join, Friends of the Troth may  receive Idunna for $24 as well.

Magazines:

Vor Tru - $12/year. The Journal of the Asatru Alliance (see above
address).  Concentrates on community  issues within the Alliance, news
of kindreds, letters, etc.

Idunna - $24/year. The journal of the Ring of Troth. Idunna concentrates
on fairly heavy academic  subjects, runelore, etc.

Mountain Thunder - $15/year, 1630 30th St #266; Boulder CO 80301. Glossy
covered and well put  together. Usually excellent articles on relgious
issues of Heathenry, scholarly stuff, reviews, and opinion.

Uncle Thorr's Newsletter - $12/year, P.O. Box 080437; Staten Island NY
3086

10308-0005. Simple newsletter  with ranting and raving from Uncle Thorr
and company, news from NY, and articles on lifestyle, runes,  and other
topics.

Kindreds:

American Church of Theodish; 107 Court St, Suite 131; Watertown NY 13601
(Anglo Saxon Theodism)

Am Church of Theodish West; 9353 Otto St; Downey CA 90241

Arizona Kindred; P.O. Box 961; Payson AZ 85547 (Asatru Alliance)

Barnstokker Hearth; P.O. Box 1972; Seattle WA 98111-1972

Eagles Reaches; P.O. Box 382; Deer Park TX 77536 (Ring of Troth)

Mountain Moot; P.O. Box 328; Elizabeth CO 80107

Nerthus Heart; 27 Gap Rd; Black Hawk CO 80422

Northern California Kindred; P.O. Box 445; Nevada City CA 95959

Norvegr Kindred; 219 Lewis St; Wash Court House OH 43160

Oak Rune Kindred; P.O. Box 3392; Galveston TX 77552

Raven Kindred; P.O. Box 970; Amherst MA 01004-0970

Skelland Kindred; P.O. Box 7608; Clearwater FL 34618

Thorr's Hammer Kindred; 9461 Bella Vista Rd; Apple Valley CA 92308

Torwald Kindred; 1630 30th St #266; Boulder CO 80301

Vinland Kindred; P.O. Box 15431 PSS; Stamford CT 06901

Wulfing Kindred; P.O. Box 18237; Chicago IL 60618 (Asatru Alliance)

Yggdrasil Kindred; 1709 West Midvale Village Dr; Tucson AZ 85476

Recommended Books:

The Poetic Edda, Lee Hollander translation (basic mythology in an
excellently translated poetic version.)

The Prose Edda, Jean Young translation (basic mythology)

The Norse Myths, Kevin Crossley Holland (basic mythology in modern
language and retelling, excellent  for readings or meditation)

A Book of Troth by Edred Thorsson (Not my favorite author and not a book
without many imperfections,  but the only mass market book of the basic
rituals of Asatru)

The AFA Rituals, three volumes available from World Tree Books ($18 from
World Tree) The original  ritual volumes from the Asatru Free Assembly.

3087

Introduction to Ritual and Invocation Tape ($7 from World Tree Books) A
basic cassette tape that goes  through a ritual step by step, the other
side is a variety of invocations and prayers.

The last two are from World Tree Publications; P.O. Box 961; Payson AZ
85547 (checks payable to the  O.F. of Arizona). World Tree is a service
of the Asatru Alliance and carries a number of tapes and  booklets as
well as Thor's Hammers and statuary.

................................................................................
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                      ADF BASIC RITUAL NUMBER ONE
              by P.E.I. Bonewits, Sally Eaton and others

Procession, lead by D1 and D2:

    D1: Ta muid anseo leis na Deithe a adhradh.
    D2: We are here to honor the Gods.
    D1: A Dheithe, an Airde, a Thabharthoiri ar Bheatha - eistigi
    agus freagairt orainn!
    D2: O Gods, High Ones, Givers of Life - hear and answer us!

Processional song:

    We come from the mountains,
    Living in the mountains,
    Turn the world around.

    We come from the oceans,
    Living in the oceans,
    Turn the world around.

    We come from the fire,
    Living in the fire,
    Turn the world around.

    We come from the breezes,
    Living in the breezes,
    Turn the world around.

Settling song:

    She changes everything she touches,
    And everything she touches changes.

Tree Meditation:

    When e'er we stand in a sacred place
    Beneath the Sun's or Moon's bright face,
    In a circle's rim or shady grove,
    Our spirits go to the Gods we love.

    Let all our minds go clear and free,
    and form the image of a treee,
    A youthful sapling of the glade,
    Whose budding branches cast no shade.

    Around this tender, supple youth,
    Are seen its sturdy forbearers growth,
    Those forest Elders strong and wise,
    Who nurture those of lesser size.

    So close your eyes, and in your mind
    Become one of the spirit kind.
    Cast off your cares and disbelief,
    and enter tree from root to leaf.

3089

    Relax and breathe and center will,
    Then let the peace within you swell
    Until it is a thing profound.
    Now send it deep in the ground.

    In every little tender root
    Feel water flow, and and then transmute;
    The sap will flow through ever vein,
    Our links to our ancestors regain.

    Now let the sap rise in a flood,
    And race to every branch and bud;
    Each branch extend into the air,
    Each leaf unfold in green so fair.

    The gentle zephers toss each bough,
    And to you calming breaths endow,
    While rays of golden summer light
    Give warmth and lend their power's might.

    Let water rise and fire descend,
    And lively air the branches bend;
    Thus firmly planted in the Earth,
    The elements give us rebirth.

    Now let the green entwine,
    And form our sacred grove devine.
    With branch and root our circle form,
    And magic from mundane transform.

    We all are rooted just the same,
    We feel the same supernal flame,
    We drink the water free to all,
    We hear the gentle airy call.

    Now let us feel our spirits surge,
    And into one great spirit merge
    To let the Lord and Lady know
    That we are ready below.

    And let us all link hand to hand,
    Before all of the gods we stand,
    And in this hallowed space we start
    To show all that is in our heart.

................................................................................
3090

Specifacation of ritiual:

Invocation of Ogma the Gate Keeper, or Mannanon in English and Irish:
(English by Sally Eaton, Irish by James Duran)
(visualization is a triangle shaped iris opening)

        D1: A Oghma, a thiarna na nGeatai, a thiarna an Fheasa, oscail
        na geatai duinn. Ta muid ag siul i do lorg, ta' muid ag siul ar
        do bhealach. Scaoil duinn do theagasc taispeain duinn cen chaol
        a siul faidh muid slan. Molann muid thu mar gheall ar do
        chumhacht. Siuil linn a Oghma!

    or

        D1: A Mhanannon, a thiarna na nGeatai, a thiarna an Fheasa,
        oscail na geatai duinn. Ta muid ag siul i do lorg, ta' muid ag
        siul ar do bhealach. Scaoil duinn do theagasc taispeain duinn
        cen chaol a siul faidh muid slan. Molann muid thu mar gheall ar
        do chumhacht. Siuil linn a Mhanannon!

        D2: O Ogma, Lord of the Gates, Lord of Knowledge, open the ways
        for us. We walk in your footsteps, we walk your roads. Reveal to
        us your teaching, reveal to us the way to walk in safety. We
        praise you for the brightness of your power. Walk with us, Ogma!

    or

        D2: O Manannon, Lord of the Gates, Lord of Knowledge, open the
        ways for us. We walk in your footsteps, we walk your roads.
        Reveal to us your teaching, reveal to us the way to walk in
        safety. We praise you for the brightness of your power. Walk
        with us, Manannon!

    D1: Siuil linn a Oghma...
    D2: ...walk with us Ogma!
    D1: Siuil linn a Oghma...
    D2: ...walk with us Ogma!
    D1: Siuil linn a Oghma...
    D2: ...walk with us Ogma!

    or

    D1: Siuil linn a  Mhanannon...
    D2: ...walk with us Manannon!
    D1: Siuil linn a Mhanannon...
    D2: ...walk with us Manannon!
    D1: Siuil linn a Mhanannon...
    D2: ...walk with us Manannon!

................................................................................
3091

Chant:

    We invoke thee Ogma, Opener of every Gate
    We invoke thee Ogma, Opener of every Gate.
    You shall reach us, You shall teach us and reveal our fate.
    You shall reach us, You shall teach us and reveal our fate.
    (repeat nine times)

    or

    We invoke Manannon, Opener of every Gate
    We invoke Manannon, Opener of every Gate.
    You shall reach us, You shall teach us and reveal our fate.
    You shall reach us, You shall teach us and reveal our fate.
    (repeat nine times)

Invoke Matron of Bards (Bridget nominally)

    O Bridget, our heart, Our brightest Queen;
        Cast your blessings unto us.
    We are your children, You are our mother;
        So harken unto us.
    You are the Cauldron now in our grove;
        Earth-Mother inspire us.
    O fire of love, O fire of life;
        Please Bridget, come to us!

Triad invocations and consecrating of the waters:

Nature: Fill main chalice with whiskey and secondary chalice with water.
Hold them up and say:

        D2: O spirits of the old times and of this place, our
        companions, our teachers, hallow these waters. Share with us the
        renewal of the Earth. Share with us comfort, knowledge, and
        blessing. Speak to our hearts, that we may become one with you
        all...Behold the waters of life.

        D1: A sprideanna na seanaimsire, agus na haite seo, a
        chomhghuaillithe,a mhuinteori, beannaigi na h-uisci seo duinn.
        Roinnigi orainn athbheochan na Talun. Roinnigi orainn
        suaimhneas, eolas, agus beannacht. Labhraigi linn inar gcroi, le
        go mbeadh muid in  aon bhall libhse...Seo iad uisci na beatha!

Sip from each chalice and passes to D2 then to sunwise (left), saying:

    Behold the waters of life.

Asperging song/chant (Fur and Feathers) for while waters being passed.

    Fur and feather and scale and skin,
        Different without, the same within.
    Many of body but one of soul,
        Through all creatures, the Gods made whole.
    (repeat nine times)

3092

Ancestors:
        D2: O people of the old times, our ancestors, our kindred,
        hallow these waters. Share with us the bond of life upon the
        Earth. Share with us comfort, knowledge, and blessing. Speak to
        our hearts, that we may become one with you all ... Behold the
        waters of life!

        D1: A sheana, a shinseara, a mhuintir, beannaigi n h-uisci seo
        duinn. Roinnigi orainn ceangal na beatha ar Talamh. Roinnigi
        orainn suaimhneas, eolas, agus beannacht. Labhraigi linn inar
        gcroi, le go  mbeadh muid in aon bhall libhse .... Seo iad uisci
        na beatha!

Asperging song/chant:

    It's the blood of the ancients,
        That runs through our veins.
    And the forms pass,
        But the Circle of Life remains.

Gods as a whole:

        D2: O Gods of the old times, our mothers, our fathers, hallow
        these waters. Share with us your power to regenerate the Earth.
        Share with us comfort, knowledge, and blessing. Speak to our
        hearts, that we may become one with you all ... Behold the
        waters of life!

        D1: A Dheithe na seanaimsire, a mhaithreacha, a aithreacha,
        beannaigi na h-uisci seo duinn. Roinnigi orainn bhur gcumhacht
        le go nginfeadh muid an Domhan. Roinnigi orainn suaimhneas,
        eolas, agus beannacht. Labhraigi linn inar gcroi, le go mbeadh
        muid in aon bhall libhse ... Seo iad uisci na beatha!

Asperging song/chant:

    Mother I feel You under my feet. Mother I hear your heart beat.
    Mother I feel You under my feet. Mother I hear your heart beat.
    Father I see You where the eagle flies.  Spirit going to take me
    higher.
    Father I see You where the eagle flies.  Spirit going to take me
    higher.

Praise offerings and major power raising:

The sacrifice: (see FESTNAME.TXT for diety names of holidays)

        D2: Our praise goes up with thee on the wings of eagles; our
        voices are carried up to thee on the shoulders of the winds.
        Hear now, o Name, o Name, we pray thee, as we offer up this
        sacrifice of life. Accept it we pray thee, and cleanse our
        hearts, giving to us of your peace and life.

3093

        D1: Teann ar moladh suas chugat ar sciathain iolar; beitear ar
        nglortha suas chugat ar ghuailne na gaoithe. Eistigi anois,
        a..., an ..., mas e bhur dtoil e, agus sinn ag ofrail na
        h-iobairte seo ar son na beatha. Glacaigi lei, mas e bhur dtoil
        e, agus glanaigi ar gcroithe, ag roinnt arainn do chuid siochana
        is do bheatha.

The Omen:

    D2: Have you accepted our sacrifice of life and human effort?
    D1: Give unto us an omen!

Possible repitition of Praise offerings and Omen seeking, if needed.

    D1: Rejoice! The NAME and NAME have accepted our sacrifices!

Meditation on personal needs:

Repetition on group needs: done by D1 & D2

Induction of Receptivity:

        D1:  Of what does the Earth-Mother give, that we may know of the
             continual flow and renewal of life?
        D2: The waters of life.
    D1: From whence do these waters flow?
    D2: From the bosom of the Earth-Mother, the ever changing All-Mot-
her.
    D1: And how do we honor this gift that causes life?
    D2: By partaking of the waters of life.
    D1: Has the Earth Mother given forth of Her bounty?
    D2: She has.
    D1: Then give me the waters!

Final consecration and sharing:

        D1: A NAME, an NAME, Eistigi agus freagairt orainn!  Bean- naigi
        na h-uisci seo duinn.  Muide do chlann, a mhol thu, agus anois
        iarrann muid ort leigheas, beannachtai, cumhacht agus
        tinfeadh... Seo iad uisci na beatha!

        D2: O NAME, O NAME, hear us and answer us! Hallow these waters!
        We your children have praised you, and now we ask from you
        healing, blessing, power and inspiration .... Behold the waters
        of life!

Passing song/chant:

    Burn bright, flame within me,
        Kindled of eternal fire.
    Of the people I do be,
        And the people part of me,
    All one in many parts,
        A single fire of flaming hearts!

Meditation on reception of blessings and reinforcement of group bonds:

3094

Affirmation of success:

    D1: NAME and NAME have Blessed us!

    D2:Every time we invoke them, they become stronger and more alert
    to the needs of their people.

    D1: With joy in our hearts, let us return to the realm of mortals,
    to do the  will of the Gods and our own.

    D2: Yet, before we leave, we must give thanks to those whom we
    invited here today.

Thanking of the Entities involved:

    D2: O NAME and NAME,
    D1: A NAME, an NAME,
    D2: We thank you!
    D1: Go raibh maith agaibh!

    All: Go raibh maith agaibh!

    D2: O Gods and Goddesses of the old times,
    D1: A Dheithe na seanaimsiri -

    All: Go raibh maith agaibh!

    D2: O people of the old times, our ancestors, our kindred,
    D1: A sheana, a shinseara, a mhuntir -

    All: Go raibh maith agaibh!

    D2: O spirits of the old times, and of this place,
    D1: A sprideanna na seanaimsire, agus na haite seo -

    All: Go raibh maith agaibh!

    D2: O Bridget, Fire of Life and Fire of Love, Mother of Bards
    and Goddess of inspiration, we thank you.
    D1: A Bhrid, a Thine Bheatha agus a Thine Ghra, a Mhathair na
    Bardai agus Bheandia na Thinfeadh, go raith maith agat!

Closing of the Gates:

    D2: O Ogma, Lord of the Gates, Lord of Knowledge, we thank you.
    Now let the Gates Between the Worlds be closed!
    D1: A Oghma, a Thairna na nGeatai, a Thairna an Fheasa, go raith
    maith agat. Anois biodh na geatai idir na saolta a druidte!

    or

    D2: O Mhannon, we thank you. Now let the Gates Between the Worlds be
    closed!
    D1: A Mannonon go raith maith agat. Anois biodh na geatai idir na
    saolta a druidte!

3095

Reversing the Tree meditation:

    Our sacred grove the Gods do love,
    The Earth beneath, the sky above,
    But now this ritual must end,
    Toward our home and hearthstone fend.

    Again we cleat our mind and heart;
    The branches shrink and pull apart.
    The roots untie and backward turn,
    And spirit fire less brightly burns.

    Let water sink, let fire go,
    Let gentle zephers homeward flow,
    And as if in a cleansing rain
    Become a single tree again.

    Then from this solitary tree
    Your soul breaks loose, a being free.
    Your body calls, your spirit flies,
    Returns, you slowly open your eyes.

Libation:

        D1: To thee we return this portion of thy bounty, o NAME our
        Mother, even as we must someday return unto thee.

Final Benediction:

        D1: Let us go out into the world,  secure in the knowledge that
        our sacrifices have pleased the Gods and Goddesses, and that we
        go forth upon the Earth under their protection.

    D2: We have finished this ceremony!
    D1: So be it!
    All: Biodh se!

Recessional song/chant: Walk with Wisdom

    Walk with wisdom
        from this hallowed place.
    Walk not in sorrow,
        our roots shall ere embrace.
    May Strength be your brother,
        and Honor be your friend.
    and Luck be your lover until we meet again.

***********************************************************************-
From:THE DRUIDS PROGRESS, Report #6. The DRUIDS PROGRESS is  published
semiannually (Gods Willing) and is sent primarily to the subscribing
members of ADF. For Further information write:  ADF, PO Box 1022, Nyack,
NY USA 10960-1022 (include a SASE). All Items accredited to "the
Archdruid" have been written by and are (C) 1990 by P.E.I. Bonewits. All
items created by other parties are (C) 1990 by them. All opinions
expressed, save those specifically attributed to the Board of Trustees,
are the opinions of the individuals expressing them and are Not official
3096

ADF policy.  Reprint Procedure: Neopagan, Druidic, Medievalist and all
cultural publications may reprint any material written by P.E.I.
Bonewits, but his copyright notice must appear in full. If more than 250
words are excerpted, one cent per word should be donated to ADF.

************************************************************************
................................................................................
3097

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                           PAGAN MANNERS OR

                Are There Any Dead Animals in The Soup?
                     by Grey Cat, Members Advocate
---------------------------------------------------------------------
 I can hear the outraged screams already. there are people out there who
believe that the very idea of "Pagan Manners" is a conflict in terms;
that "manners" are outdated, dishonest and hypocritical. Well,think
again.  Manners constitute the only successful technique ever discovered
by humankind to enable groups and individuals, holding moderately
disparate views, customs or beliefs, to get along together.  There are
things more important than manners; but, without manners,its unlikely
that a discussion will ever go to them.    Pagan manners are fairly
simple and have nothing to do with which fork you use or how to word an
invitation. They have to do with respect for others' feelings and
beliefs. They most specifically have to do with recognition of the fact
that you should "judge not the path of your brother or sister for their
path is sacred." Manners are also the only way of attempting to grant
everyone the personal space which each of us needs.  There have been a
number of attempts to write down a list of "thou shalts" and "thou shalt
nots" which will cover Pagan life. Here are several tries made by four
different people:
     MY OWN OPINIONS 1. Never assume that you are invited to a ritual or
a non public gathering just because your friend is invited. Have your
friend call the group doing the event and ASK! (or call yourself). 2.
When participating in a ritual led by a group of which you are nota
member, ask ahead of time what will be done. SHould there be something
in the explanation, or in the set-up of the ritual area which bothers
you, just quietly don't participate in the ritual. 3. Ask the person(s)
officiating at a ritual before you place anything in the ritual area;
wear clothing or tools which might be considered unusual; or add private
energy workings to the ritual being done. 4. Never just walk out of a
cast ritual circle. Ask someone in the group sponsoring the ritual to
cit you a door if your really and truly absolutely have to leave. 5.
Don't make comments on the ritual, its leaders or the amount or quality
of the energy raised during the ritual unless such opinions are asked
for by the leaders. Save it for your friends, privately,after the ritual
is over. 6. Vegetarians, Vegans, Strict Carnivores, Diabetics, and any
others with very strong food preferences: no one minds your asking
quietly and politely "Which dishes have meat (sugar, spices, hot pepper,
etc.)in them?" When planning a meal for mixed Pagan/Wiccan groups, it is
strongly suggested that at least some of the dishes be vegetarian, sug-
ar-free, relatively non-spicy etc. At all times, within and without the
ritual context, always provide an alternative to alcoholic beverages. 7.
While many people have become far less secretive about their membership
in a Pagan group, it is never, EVER, permissible to "blow someones
cover".  Do not ever call a friend or acquaintance by their Pagan name
or mention their membership in a mundane situation. It is also bad
manners - and a symptom of social climbing - to call an individual by
his/her mundane name in a Pagan situation. It always reminds me of an
extra calling John Wayne "The Duke" at a local bar. 8. Whether you
drink, take drugs or indulge in other similar behavior is completely
your own business. It is always wrong to urge such behavior on any other
individual. The majority of serious Pagan groups absolutely do NOT allow
anyone under the influence of drugs or alcohol to participate in ritual.
Do not be offended of you are turned away for this reason. If you are
taking a psycho-active drug for a medical reason it is very wise to
check with the ritual leader(s) so they will understand and can advise
3098

you if they feel the ritual might be harmful  to you. 9. Just because
most Pagans/Wiccans are under 40 and in reasonably good physical
condition, never assume that everyone is. Rituals and gatherings should
be planned so that those with physical problems aren't barred totally
from participation. Particularly in ritual, be aware that many more
people than you might think are "mobility disabled." Group ritual should
take place in an accessible area and some thought should be given to
designating a safe place for those not taking part in dancing to stand
or sit. Please be alert to anyone to whom help would be welcome. Help
them to find a campsite which minimizes walking - to the ritual area, to
the privies, to the eating area - whatever. Help them pitch their camp.
Don't make them feel unwelcome - most handicapped people have worked
extra hard on their magickal skills and may be able to add a great deal
to the power in ritual and to the success of the gathering. 10. When at
any sort of gathering, please be thoughtful. Particularly please observe
true quiet after midnight. No one minds if you and others want to stay
up all night talking or whatever. Everyone else minds a great deal if
you stay up talking and laughing loudly and/or drumming. Those hosting
a gathering should take the responsibility of keeping the noise level
very low in at least some of the sleeping areas - and designating it as
a quiet area. 11. Do not allow yourself to get the idea that you know
the One True,Right and Only Path! Even if you really do have the
conviction that what someone else is doing is "wrong", "incorrect",
"Left-hand path"or whatever, just don't talk about it. It is perfectly
permissible to refrain from participating in the activities of those
with whom you cannot feel comfortable.  It is not acceptable to express
the idea that they "shouldn't" be doing it.  This is not to say that if
you know of criminal behavior on the part of a so-called Pagan/Wiccan
group you should not report it. We must also be responsible for cleaning
up our own act.    Paganism is glorified by its diversity. Please do not
allow yourself to express judgement by categories. Whether or not you
like or dislike blacks, Indians, Homosexuals, women, men, or whatever,
keep it to yourself! If you really and truly cannot feel comfortable
taking part in a ritual which isn't conducted according to the tradition
you follow or if you cannot be pleasant in company mixed with groups you
disapprove of, please just stay home.

                 PAGAN/CRAFT ETIQUETTE by Soapbox Sam
Listed below are not hard and fast rules, but some helpful guidelines
for those who would function smoothly in a craft/Pagan environment. 1.
Should you write to someone for information, always enclose an SASE
(Self-addressed, Stamped Envelope). Many of us receive several inquiries
a day. Sometimes just answering them, much less having to pay the
postage and buy envelopes, is a time-consuming, expensive task! 2.
Should your inquiry be about Pagan/Craft folks in your area, tell about
yourself, and how you came to have our names and wrote to is -after all
the Inquisition is alive and sick here in the heart of the Bible Belt.
Do not expect names and addresses unless they are already"public". Most
of us, even the "public" Pagan/Craft folks prefer to meet people slowly
and carefully over a cup of coffee in a public place, before we start
introducing you to our groups and our friends.Why should we risk when
you have risked nothing?  ((Sometimes I get mail that simply has a name
and address on it and demand that I send the latest copy of my newslet-
ter or the names and addresses/phone numbers of all Craft people in the
writer's areas. One man sent me a letter raising hell because he has
(according to him) sent me $0.33 in the mail and was waiting on the copy
of my newsletter "I owed him"!Sadly, this type of letter is more common
than not... his letter and 33 cents, is ever sent, was never received.
3099

Do I really have to explain to grown mature adults about sending money
through the mails???)) 3. If you are invited to a gathering or festival,
whether by written or oral invitation, before you invite others, get
permission. Because of space, or other considerations, the number of
people that can be accommodated might be limited, or certain individuals
or groups may not be welcome because of personality conflicts and
resulting disharmony. Also, if a weekend gathering is scheduled and you
can only arrive for the ritual and then must leave, ask if that is
OK...sometimes the ritual is the climax of the entire gathering, rather
than an event in itself; in that case to show up only for the ritual not
having been part of the entire event is to 'take-away' from the meaning
of the whole for those who were there! 4. Always inquire what you should
bring to any gathering. If you have received an official invitation, you
should have been told. But,assume nothing! Ask if you need to bring
food, robes, candles, drinks,eating utensils (forks, cups, plates, etc).
It is unreasonable and rude to assume that an invitation to a gathering
means that people just like yourselves, will expect you to come and eat
their food, use their utensils and leave a mess for them to clean up
after you have gone. If you cannot take food, then at least offer the
gatherings sponsors a cash donation to help defray their cost. If you
can't stay to help clean up afterwards, at least be considerate enough
to get your own refuse to a garbage container. 5. To be invited to
participate in another's ritual is NOT your right, but rather a
privilege and an honor. If you are unfamiliar with their tradition,
common courtesy demands that you at least inquire about enough informa-
tion to participate in a positive fashion, and most certainly, make no
assumptions about adding anything to the circle or placing your
"special' crystals, totems, whatever in the circle or at a specific
place within the circle without getting permission. Also, do not remove
anything from a circle even should you feel it doesn't belong, without
explaining why and getting permission. 6. It should not have to be said,
but then neither should any of the above: If these Pagan/Craft rituals
have no meaning in your life, and if you have just come for the fellow-
ship, then enjoy the fellowship and please do not attend the ritual. The
circle is a significant part of our entire way of life, not a reenact-
ment of some past event just for the sake of the pageantry. When we can,
we are pleased to share it with you, and we do so in Love and Light with
Peace and Laughter.
     IDEAS FROM MERLIN THE ENCHANTER 1. Be Yourself... if you worry
about what others think, then you won't think for yourself... and if you
don't think for yourself, you may as well be dead! 2. Allow all others
to be themselves... just because Joe Blow from kokomo has blue candles
on his altar and you use only white ones, that doesn't mean he is the
son of Satan. We must each one be allowed our own Pagan path in freedom,
for if we cannot do that, then we have no freedom! 3. Let's stop all the
silliness of who is and is not a Witch, and what one must do to be a
witch. 4. Don't ask for someone's opinions unless you really want it!
More Witch wars are started because someone asked for another's views
and didn't like the answer they got! 5. Add a dose of good humor (the
worst Witches are the ones that take everything so S-E-R-I-O-U-S-L-Y!)
     IDEAS FROM BEKET ASER EDITHSDATTERIt is necessary that we learn to
be just plain adult about working together - or even, just existing on
the same planet. 1. If you can't tolerate any slightest deviation from
your own tradition, do not take part in public or cross-cultural rituals
or gatherings. 2. If you have ideas of what should be in the ritual; or
what should not - go to the planning meeting and express your opinions.
3. If you delegate a task to someone else - you have made it their job.
The only thing you have to say is "Thank you". When and how they do it
3100

is their business so long as it is done at the moment it is required. 4.
Appoint somebody to keep notes of the planning meetings - as things are
said, not afterwards, or, inevitably, there will be disagreements about
the ground rules. 5. Gossip : There are a few situations wherein it is
legitimate to pass on "gossip". the following suggestions are not all
inclusive but may serve to give guidelines for judging:   a. When a
major life change definitely is occurring to someone with  whom you and
the person to whom you pass on the information -  frequently work.   b.
When you are acting as resource to help someone decrease a  situation of
disagreement.   c. When you really plan to take positive action to
alleviate the  situation the gossip refers to.   d. (This situation
really does not occur all that often.) When  warning someone about an
individual whose practices are definitely  undesirable for a reason
other than that you don't like them.   e. When you have truly accurate
information to counteract damaging  and inaccurate rumor. 6. When
examining a situation to decide whether or not you, yourself,are under
psychic attack, be sure to ask yourself if it couldn't be because being
under attack makes you feel important. 7. Within the group or group
structure, the High Priest and or High Priestess are generally entitled
to your respect and a certain amount of deference. If they really,
really don't know as much as you do, perhaps it is time that you take a
fond and friendly leave of them/him/her and begin a group of your own.
  Obviously, group or group affairs are appropriate subjects for
discussion among all the members, and the HP/S definitely should be
willing to listen to reasonable suggestions. However, you joined the
group in order to learn from its leaders; a year or two of study prob-
ably doesn't qualify you to suddenly object to all their teachings,
methods, and beliefs. Above all, it is inappropriate to try to stir up
the whole group and "take over" the group. The leaders have put a good
deal of time, patience, thought and teaching into building the group and
giving it a good name - if you want to be Witch Queen of the Universe,
start your own group from scratch and try to become good enough to earn
status yourself. The goal is not big groups, it is the best possible
groups. For group leaders: They need to be grown-up enough to know that
everydisagreement isn't necessarily a personal attack. They need to
developleadership skills to avoid confrontation and inflexibility. They
needto know how to lead without dominating and they need an inten-
seinterest in the health of the group. The HP/S needs to listen to
theideas of the members and to use their ideas whenever posssible.
Theyshould be able to explain rationally why certain ideas cannot be
used.                                #30#
3101

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                Study of the Planetary Hours System
                -----------------------------------
                          by Andrew Kettle.
                                1994

Introduction.    Neo-pagan witchcraft has no central leaders, so
              one of the questions that echos across the valleys
              of the traditions is; "Are there to many cooks spoiling
              the broth?" As most witches are fervent independants, and
              self-assertively so, each will have a differnt approach
              and opinion to such a simple observation.
                 Underneath the whole landscape of debate however, are
              truths and basic historical facts being forgotten or
              distorted? In certain instances it would be deemed
              unavoidable in the present atmosphere of information
              scavenging, where medium communications reveal past lives
              and the knowledge from them to broaden the bookshelves of
              the many esoteric book shops.
                 Be that as it may, studying the large expanse of
              existing wisdom, at times similiar to looking through
              water-glass, will relinquish many difficulties and
              contradictions. To some this would increase the mysticism,
              however when it is a matter of legitimacy where do we
              stand?

Sample Text:
            from "What witches do", Stewart Farrar,1989, Phoenix
                                                       Pub.,Wash. p.174.

        "
         Appendix 3. Planetary Hours.

         These are the traditionally accepted hours for operating spells
         which  have planetary  correspondences. Each  day has  a ruling
         planet; our days of the week in English are mostly named after
         the Teutonic forms of the planet-gods concerned. They are:
         Sunday, the Sun; Monday, the Moon; Tuesday, Mars (Tiw);
         Wednesday, Mercury (Woden); Thursday, Jupiter (Thor); Friday,
         Venus (Freya); Saturday, Saturn. The First hour after sunrise
         is ruled by the day's own planet, after which each hour is
         ruled by one of the other planets in the order Sun, Venus,
         Mercury, Moon, Saturn, Jupiter, Mars, and so on in rotation.
         Thus Monday's second daylight hour is ruled by Saturn, Tuesda's
         second by the Sun, etc. At sunset a new sequence starts with
         the fifth down the list from the day's planet: thus Monday's
         first hour from sunset is ruled by Venus, etc. The full list
       is as follows: "

Disclaimer: I have it as a strong intention, to point out that this
           acticle is not to be taken as a personal attack of the above
           author or the publisher, or any other connecting party.
            I have used Stewart Farrar's text only as a example of the
           commonly published, and accepted, planetary hour concept.

Example:
    Winter Solstice Timetable of Planetary Arrival and Departures for
    =================================================================
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    Eastern Australia (Brisbane area only) on the 22nd of June, 1994.
    =================================================================
                            Wednesday

           Time        Planet       Statis      Planetary Hours
           ----        ------       ------      --------- -----

          2.30am       Jupiter       Set.            Mars
          3.40am          Mars       Rise.           Sun
          3.50am         Pluto       Set.            Sun
          4.54am          Moon       Set.            Venus
          5.14am      Twilight start
          6.37am           Sun       Rise.
          6.55am       Mercury       Rise.
          8.14am       Neptune       Set.            Moon
          8.25am        Uranus       Set.            Moon
          9.12am         Venus       Rise.           Saturn
          11.06am       Saturn       Set.            Mars
          1.32pm       Jupiter       Rise.           Venus
          2.29pm          Mars       Set.            Mercury
          3.21pm         Pluto       Rise.           Moon
          3.53pm          Moon       Rise.           Moon
          5.02pm           Sun       Set.
          5.31pm       Mercury       Set.            Jupiter
          6.25pm      Twilight End
          6.35pm       Neptune       Rise.           Sun
          6.46pm        Uranus       Rise.           Sun
          7.44pm         Venus       Set.            Venus
          10.23pm       Saturn       Rise.           Saturn

Hypothesis: My hypothesis is that the 'Planetary Hours' concept
         is a timetable, based primarily on simplicity, that
         was developed in a age when astronomic technology
         was largely unavailable, so resulting in such a
         system; that in our modern technological society, as
         a result of astronomic calculations being easily
         accessable, that a new system of 'Planetary hours'
         should be constructed upon 'Hours of Right Ascension/
         Planets on the Meridian' where applicable or the highest point
         of ascension, when the planet is not true to the horizon.

Conflict:   As it can be deduced from the above table, certain
         planetary hours occur when the planet in question is not
         within the horizon. For example, the sun's planetary hours of
         3am and 6pm are outside of 'daytime'; Mar's 2am is outside of
         'Marstime'; the moon's 8am is external to 'Moontime'.
            As a principle, I would remark that it would be of
         assistance in rituals that the planet is in appearance and
         that the optimum time would be when the planet is directly
         above, the hour of Right Ascension/ Planet on the Meridan,
         or highest point of path through the hemispheres. If the
         'worshipper' was to have a difficulty with the domineering
         effect of the planet being above them / on top of them, then a
         principle of welcoming the planet at rise and farewelling the
         planet at set are equally as valid.
            Continuing, this would establish only one planetary hour in
         each day, raising the question of practicality, though a rather
3103

         erroneous matter, giving the examples hours of:
                 Mars (9.04am) 9am planetary hour,
                 Sun     (11.49am) 11am planetary hour,
                 Mercury (12.13pm) 12pm planetary hour,
                 Venus (2.26pm) 2pm planetary hour, etc.
            To this end, computer programs and/or annual publications
          would easily create the availablity of the timetable, a future
          project for any publishing house or any number of the pagan/
          witchcraft magazine to have as a regular cloumn, thus giving
          the practitioner the simplicity, not resorting to ill-advised
          system as an alternative.
            However, at this point it should be mentioned that, in
          accordance with general perception, the physical planet
          plays a symbolic role, that the planet is not the vehicle of
          magical properties, but a icon, much as the moon is not Aradia
          in person, but a mirror of her essence.
            Furthermore, it is an accepted belief that the full-moon is
          the time of 'Esbat', though in comparison the remaining
          planets are given an inaccurate timetable; a perplexing
          situation.
            Toward, the modernising approach in witchcraft it should be
          important to establish 'correct' instruction to ritual, upon
          the understanding that it would be a great disservice to
          entertain anything else but actuality; as the turmoil of the
          word 'wicca' has caused in the movement, now accepted by most
          as a redefined word, though all the same established upon
          false impressions, an unfortunate situation historically
          speaking.
            An accurate approach to the craft, that is slowly being
          supported as our cultures' resources and developing knowledge
          widely spreading with discussions and publications, will
          result in a detailed sweep and clean of the old
          misconceptions in the traditions and a polish to reflect the
          light of modern education.

Conclusion: As with the modern approach of Planetary Hours, it should
         be every members directions in tune with open-minded, clear
         thinking not to accept a practice that is incorrect and to
         strive establishing a strengthed tradition on the foundations
         of accurate discovery of the originals of comprehension.
            Such an approach would wash out the '14th century mass
         illiterate' influence that customs have continued. Though
         it must be seen that without this assistance there would
         possible be no present existance of witchcraft, but a
         rectification of this knowledge is by no means an attack.
            Furthermore, it is suggested that a choice should always be
         based on truth and not mislead by mistaken presuption.

   ---------------------------------------------------------------------
................................................................................
3104

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By: Alex Rigel
Source: "An ABC of Witchcraft", Doreen Valiente, 1973, Phoenix
         publishing inc., Wash. pp.203-4.

"Initiations.
     When witchcraft became an underground organisation, the Craft of
the Wise, it shared a characteristic common to all secret societies.
Admission to it was by initiation.
     Such initiation required the newly admitted member to swear a
solemn oath of loyalty. When witchcraft was punishable by torture and
death, such an oath was a serious metter. Today, when witchcraft has
become like Freemasonry, not a secret society but a society with
secrets, the idea of initiationj still remains.
     Initiations into witch circles nowadays take varying forms, as they
probably always did. However, the old idea that initiation must pass
from the male to the female, and from the female to the male, still
persists. A male with must be initiated by a woman, and a female witch
by a man. This belief may be found in other forms, in traditional
folklore. For instance, the words of healing charms are often required
to be passed on from a man to a woman, or from a woman to a man.
Otherwise, the charm will have no potency.
     There is also an old and deep-seated belief, both in Britian and in
Italy, that witches cannot die until they have passed on thier power to
someone else. This belief in itself shows that witchcraft has been for
centuries an initiatory organisation, in which a tradition was handed on
from one person to another.
     The exception to the rule that a person must be initiated by one of
the opposite sex, occurs in the case of a witch's own children. A mother
may initiate her daughter, or a father his son.
     In general, for their own protection, covens have made a rule that
they will not accept anyone as a member under the age of 21. Witches'
children are presented as babies to the Old Gods, and then not admitted
to coven membership until they have reached their majority.
     This rule became general in the terms of persecution. Secrecy upon
which people's lives depended was too great a burden for children's
shoulders to bear. It is evident, from the stories of witch
persecutions, that witch-hunters realised how witchcraft was handed down
in families. Any blood relative of a convicted witch was suspect.
     The witch-hunting friar, Francesco-Maria Guazzo, in his 'Compendium
Maleficarum' (Milan, 1608, 1626; English translation edited Montague
Summers, London, 1929), tells us that "it is one among many sure and
certain indications against those accused of witchcraft, if one of their
parents were founded guilty of this crime". When the infamous Matthew
Hopkins started his career as Witch-Finder General, the first victim he
seized upon was an old woman whose mother had been hanged as a witch.
     There are a number of fragmentary accounts of old-time witch
initiations, and from these a composite picture can be built up. The
whole-hearted acceptance of the witch religion, and the oath of loyalty,
were the main features. There was also the giving of a new name, or
nick-name, by which the novice was henceforth to be known in the novice
was given a certain amount of instruction, and, if the initiation took
place at a Sabbat, as it often did, they were permitted to join in the
feast and dancing that followed.
     In some cases, in the days of really fierce persecuation, a
candidate was also required to make a formal renunciation of the
official faith of the Christian Church, and to fortify this by some
ritual act, such as trampling on a cross. This was to ensure that the
postulant was no hypocritical spy; because such a one would not dare to
3105

commit an act which he or she would believe to be a mortal sin. Once the
postulant had formally done such an act, they had in the eyes of the
Church damned themselves, and abandoned themselves to hellfire; so it
was a real test of sincerity, and an effective deterrent to those who
wanted to run with the hare and hunt with the hounds. Such acts are not,
however, to my knowledge, required of witches today.
     One of the ritual acts recorded as being part of a witch initiation
is that described by Sir George Mackenzie, writing in 1699 about
witchcraft in Scotland, in his book 'Laws and Customs of Scotland"
(Edinburgh, 1699): "The Slemnity confest by our Witches, is the putting
one hand to the crown of the Head, and another to the sole of the Foot,
renouncing thier Baptism in that posture." Joseph Glanvill's book
'Sadducismus Triumphatus' (London, 1726), had a frontispiece of pictures
illustrating various stories of mysterious happenings, and one of these
old woodcuts shows a witch in the act of doing this.
     Her initiation is taking place out of doors, in some lonely spot
between two big trees. With her are three other women, one of whom seems
to be presenting her to the devil, who appears as the conventional
figure of a horned and winged demon. In practice, however, the devil of
the coven was a man dressed in black, who was sometimes called the Man
in Black, for this reason. The "grand array" of the horned mask, etc,
was only assumed upon special occasions.
     A variant of this ritual was for the Man in Black to lay his hand
upon the new witch's head, and bid her to "give over all to him that
was under his hand". This, too, is recorded from Scotland, in 1661.
     Information about the initiation of men into witchcraft is much
less than that referring to women. However, here is an account from
the record of the trial of William Barton at Edinburgh, about 1655,
evidently partly in his words and partly in those of his accusers, which
tells how a young woman witch took a fancy to him, and initiated him:

        One day, says he, going from my own house in Kirkliston, to the
      Queens Ferry, I overtook in Dalmeny Muire, a young Gentlewoman,
    as to appearance beautiful and comely. I drew near to her, but she
      shunned my company, and when I insisted, she became angry and
      very nyce. Said I, we are both going one way, be pleased to accept
      of a convoy. At last after much entreaty she grew better natured,
      and at length came to that Familiarity, that she suffered me to
      embrace her, and to do that which Christian ears ought not to hear
      of. At this time I parted with her very joyful. The next night,
      she appeared to him in that very same place, and after that which
      should not be named, he became sensible, that it was the devil.
      Here he renounced his baptism, and gave up himself to her service,
      and she called him her beloved and gave him this new name of John
      Baptist, and recieved the Mark.

     The Devil's amke was made much of by professional witch-hunters,
being supposed to be an indelible make given by the devil in person to
each witch, upon his or her initiation. However, it would surely have
been very foolish of the devil to have marked his followers in this way,
and thus indicated a means by which they mightalways be known. From the
confused descriptions given at various times and places, it seems
evident that the witch-hunters knew there was some ceremony of marking,
but did not know what it was.
     In witchcraft ceremonies today, the new initiate is marked with
oil, wine, or some pigment, such as charcoil. However, as Margaret
Murray has pointed out, there is a possibility, judging by the many old
3106

accounts of small red or blue markings being given, the infliction of
which was painful but healed after a while, that this may have been a
tattoo mark. Ritual tattooing is a very old practice; and some relics of
this survive today, in the fact that people have themselves tattooed
with various designs 'for luck'. However, when persecution became very
severe, it would have been unwise to continue this form of marking.
     The most up-to-date instance I have heard, of the marking of new
initiates, is the practice of a certain coven in Britian today, which
uses eyeshadow for this purpose; because it is available in pleasing
colours, is easily washed off, and does no harm to the skin. One wonders
what old-time witches would think of it!

................................................................................
3107

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By: Alex Rigel
Source: "Lid Off The Cauldron. A wicca Handbook", Patrica Crowther,
        1992, Samuel Weiser inc., Maine. pp.34-

Initiation.

  To become a witch you must have a natural inclination to worship the
Old Gods. It must be a feeling which springs from the heart and carries
you on towards your goal, in exactly the same way it happened to the
first witches thousands of years ago.
  The approach must be in this manner. Any other attitude, such as
vulgar curiosity, a desire for power over others, or the selfish
intention of using magic to gain material ends, will only end in failure
and disillusion.
  The Old Gods are ancient archetypal images of the divine powers behind
all Nature. They are the oldest gods known to man. Pictures of them are
painted all over Europe and show the great influence they had, even at
the Dawn of Time.
  Just because they are so old, is no reason to believe they are in any
way 'out of date'. Our ancesstors were no fools: their way of life and
their culture is gaining more and more respect as the years go by.
Continuous discoveries about their skills and beliefs growing admiration
and amazement.
  Their deities were a Mother Goddess and a Horned God, representing the
twin forces of life: male and female, light and dark, positive and
negative, Sun and Moon, etc. These complimentary aspects in nature are
'fact' and cannot be disputed. And, because the Gods are true
representations of the divine powers behind all manifestation, they have
endured through millennia, and will always endure.
  Unlike many other religions, where contact with divinity is sought
through prayer and meditation, witchcraft teaches development of the
soul through the Eight Paths of the Witches' Wheel. These ways are part
of the Western Mystery Tradition. The West and the East are two very
different places. Eastern religions teach their followers to look
'within' for enlightenment, and although the West uses this method in
meditation, it is only 'one' of the Eight Paths. The Western mind looks
'outward' and seeks spiritual grace by helping others. Thus, the witches
use their powers to help those in sickness or trouble.
  The Awakening can begin as an urge which rises from the depths of the
soul. A state of boredom or despiration, which every human being comes
to at some point of incarnation, can become as a beacon to the spirit.
  It is born to the struggling soul and to the complacent alike. Many
lives may be endured before it is realized that the true self must
take the initiative and begin to fight its own way out of the Cycles of
Incarnation, which, without the control of the Higher Self, may continue
indefinitely. Once the realization is born, and the quest begun, the
soul is on its way from manhood to godhood.
  Regarding the Craft, it is wise to seek initiation from a 'genuine'
coven. This is not as easy as it sounds, as genuine adherents do not
seek converts, and therefore do not advertise for members. they believe
that if a person is sincere and determined enough in their desire to
belong to the Craft, they will, sooner or later, make contact.
  There are, however, various ways of speeding things up a little, such
as contributing to one of the privately printed occult magazines, which
are usually run by people 'in the know'. Or even placing a small advert
in one of these papers. You can also write to the author of a book on
the subject, and send the letter via the publishers. It might then be
forwarded to a coven in your area, although I must add here that even if
3108

this happens, and you are invited to meet someone from a coven, it would
not be indicative of entry.
  There are certain conditions which have to be fulfilled, such as
blending in with the personalities of the members, having read widely on
the subject, a willingness to submit to a waiting period, usually a year
and a day, among others. Yet these conditions are valid ones; you cannot
expect to be accepted quickly, but you will know that the witches you
meet have undergone similar obstacles themselves.
  The ways of the witches are those of caution, especially where
strangers are concerned. After all, who would admit a stranger to their
home without an introduction, let alone to a temple of the Mysteries.
  Care must be taken, too, in finding a coven which is in close
'rapport' with your own life-style, culture and character. But, once
contact is made, there is hope in finding a group where conditions, on
both sides, can be fulfilled.
  Although some covens wear robes, the traditional way of working in the
Circle, is to be sky-clad, or naked. When you are brought into the
Craft, yoou enter as you were born, without clothes or ties of any kind.
The first initiation is virtually an introduction to a new way of life.
You are made a 'Child of the Goddess'; you are shown the tools of the
Craft; told the ways of working magic, and made to swear an oath to keep
the secrets of the Art. This is called the First Degree.
  The Second Degree is the initiation proper. Thsis involves the concept
of symbolic death and symbolic resurrection, when you are re-born with
the new magical personality. A new name (of your own choice) is given to
you which represents the transformation, and by which, henceforth, you
will be known when in the Circle.
  The drama of this mystery play implants its ideas firmly in the
subconscious mind of the adherent, and the mystery, which is enacted
on the material plane, sets the seal on the future.
  It is not to be supposed that by initiation and teaching you will
automatically be 're-born'. A way will be shown, and knowledge
imparted, yet the journey is always 'alone' and the true 'will' tested
to the very brink of breaking point.
  In a sense, when initiation takes place it is very much like daring
Fate to do its worst. One has taken a stand: "I announce to all creation
that I will endure to progress."
  In witchcraft the soul develops a deeper understanding of 'being'.
This entails practice, which is why the Craft has grades of advancement.
The highest grade is the consummation of the mysteries, where ritual
yields to what is termed, 'The Secret of the Silver Wheel'.
  There is also the imparting of certain 'secret' words, which, in
themselves, convey very little, but their secret intention 'is'
important and gently 'nudges' the aspirant onward.
................................................................................
3109

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                           ASC's And Ritual
This article by Anna appeared in Web of Wyrd, issue number 7.

***begins

Altered States of Consciousness (ASCs) are an integral part of ritual.
They can be defined as any mental state recognised by the individual as
different from his or her normal waking consciousness. As such, the act
of separating yourself from the mundane world, having a ritual bath or
shower and preparing the ritual space, is enough to induce some sort of
ASC in most people. Taking on a magical persona involves an ASC, as does
invocation of godhead, dancing or chanting to raise power, meditation,
scrying, and going through a guided visualisation or pathworking.

The use of ASCs in magic and ritual has many benefits. By means of a
guided visualisation or pathworking you can have experiences that would
harm you or be impossible in the mundane world. For example, in a
visualisation relating to fire you can stand in the midst of a roaring
fire or become the flame itself; experiences which might deepen your
understanding of the element fire. Another experience reached through
ASCs is that of the god or goddess being called down upon you, something
that enriches and enlivens your magical life.

Entering an ASC is normally part of the process of stepping onto the
astral plane, reaching the Otherworld, tapping racial memory or the
collective unconscious, contacting inner guides or obtaining information
from your own unconscious. To raise power, many enter an ASC by dancing,
chanting or using breathing techniques. It's then much easier to focus
your concentration, draw on energy, and let it flow through you and into
the object of the spell.

Simple ASCs shouldn't be forgotten. Being able to relax the first time
you cast a circle in front of everyone might help you remember the
words, and will certainly help you focus the power you need. Meditation
is another fundamental skill in magical arts, one that is used at all
stages.

Some ASCs can help you find out more about yourself. By doing so, you
can understand and remove the beliefs and blocks that prevent you from
developing, from using your magical abilities to their full extent.
These blocks are erected as part of the process of growing up. As an
example, if you're told often enough as a child that the fairies that
you see at the bottom of the garden don't exist, eventually you come to
believe it. Understanding and getting rid of this belief twenty years
later so that you can see the fairies again can be a long process, one
which can be speeded up by techniques using certain ASCs.

Like many things, ASCs are tools, often valuable, but also dangerous.
One danger is not coming out properly at the end of a ritual. Being in
an ASC can feel wonderful and it can be tempting to stay there. You see
it happening at some of the New Age workshops, where people get a nice
emotional spaced-out high from a session, and hang on to that feeling as
long as they can - "workshop junkie". The problem is that in an ASC you
do not always have full access to those parts of yourself needed to
perform mundane tasks like driving a car, or doing your job satisfac-
torily. Remaining in an ASC can be quite destructive if you need to
function in the "normal" world.

3110

Occasionally an ASC can trigger what is known as an abreaction in
someone.  Entering the ASC removes the barrier the person has put
between their conscious mind and a traumatic experience they've had. As
a result the person suddenly goes through the experience again, bursting
into tears, yelling with anger, shivering with fear, and so on. This
sort of reaction needs to be dealt with therapeutically; telling the
person to forget it only makes the experience and any problems it has
caused, worse for them. Not only does the person controlling a group ASC
experience need to be able to handle such abreactions, but he or she
also needs to be able, when putting a new group into ASCs, to recognise
individuals with borderline psychoses. The reason is that putting such
people into an ASC, especially trance states, can push them over into a
full-blown psychosis. For example, putting an epileptic into trance can
trigger epileptic seizures.

Control is an important aspect of ASCs. In a ritual, at least one person
should remain in control, able to take over and bring the group out if
anything goes wrong. That person makes sure that no-one is taken over by
an entity which remains after the circle, and that no inappropriate
suggestions are made. (In ASCs, especially trance states, you are much
more suggestible, and might inadvertently pick up someone else's comment
as a suggestion - after all, this is the principle upon which TV
advertising is based.) They also make sure that everyone comes out and
grounds properly at the end of the ritual.

Another area where control is important is where an ASC is entered from
another ASC. Pathworking, visualisation and scrying is often more
intense, more meaningful, if done in circle. This is because when you
start to do the pathworking or whatever from a mild ASC instead of your
own normal waking state, you tend to go further or deeper, and thus gain
more from the exercise.  However, using drugs to enter an ASC before
performing ritual is a completely different matter. Drugs leave you with
no control over the first ASC you enter, so the outcome of entering a
second one can be quite different from what you expected. The harder the
drug, the bigger the problem is likely to be. A drug might, on a rare
occasion, have a place in ritual, but only when the effect of the drug
on the person taking it is known, there is a very good reason for its
use, and someone else is available to deal with any problems that might
arise.  Drugs also sap the magical will and discipline by preventing you
from learning how to achieve the results you desire by yourself, and
encouraging you to be lazy. In the end your ritual work suffers.

ASCs are a fundamental part of magical ritual. The basic arts -
meditation, concentration and visualisation - all involve ASCs in some
form. It is easy to get caught up with the glamour of something
different, something that feels good, that is outside our normal
experience and upbringing, and forget that, like most things, there is
a negative side to ASCs. They are a tool; useful once you master them,
but dangerous if misused. For many, ASCs have become the basis of their
path to spiritual development.

***ends

B*B Julia
................................................................................
3111

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                             The Berserkir
This letter appeared in Web of Wyrd number 7:

With reference to the ongoing discussion of the berserkir or "bear
shirts" Viking warrior clan. P G Foote and D M Wilson state in their
book, "The Viking Achievement" (Sidgwick & Jackson UK 1970) that the
berserkers worked themselves up into a frenzy which gave them super-
normal strength and made them indifferent to blows. It was generally
believed that they had magical powers, although they were regarded as
inferior to the great heroes of the Viking sagas. The berserkir howled
savagely as they went into battle, and Foote and Wilson speculate that
these battle frenzies were the result of excessive alcoholic intake.
According to Icelandic Law (Christian version) anyone who fell into a
berserk frenzy was considered highly dangerous and could be classed as
an outlaw from society. The following verse from the epic poem "Atlamal"
circa 11th century CE is believed to contain a reference to the
berserkir and their method of fighting, as well as to another warrior
clan who wore wolf skins, and may be connected with lycanthropy!

               Full they were of fighters
               and flashing bucklers,
               western war lances
               and wound-blades Frankish;
               cried then the bear-pelted,
               carnage they had thoughts of,
               wailed then the wolf-coated
               and weapons brandished.

It would seem the berserkir wore tunics of bearskin because the animal
was their totem and they believed they could magically attain its
strength. Their unorthodox fighting methods - akin to the "battle spasm"
of Celtic warriors possessed by the god/desses of war - and the modern
meaning of the term "to go berserk" suggest they were less than
self-controlled but in fact fought, quite literally, like men possessed.

Mike Howard
................................................................................
3113

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                             QUANTUM MECHANICS
                                 AND SOME
                           SURPRISES OF CREATION

Cross posted from I_UFO, by Glenda Stocks, again By Bill Moore
Scanned from the CONTACT, June 14,1994, with permission.

SYNTHESIS OF SCIENCE AND RELIGION

[...]
... we will define this writing as simply an interesting look
into quantum-statistical methods of simulating energy-informational
processes.

... Boris Iskakov who was born in Magnitogorsk on November 14, 1934.
He is a graduate of the Institute of Physical Engineering in Moscow.

... In this work he endeavors to synthesize elements of science
and religion.  Dr. Iskakov has recently been interrogated and we
would share the interview with you.

... The interview comes from Russian documents so we will meander
through the translations as best we can and at least you will be
introduced to such as "leptons", etc.
[...]

[QUOTING]

MATHEMATICAL TRANSFORMATIONS

The equations of Schrodinger and Dirac, well known in quantum
physics, describe the laws of the conservation of probability for
fluxes of matter at the level of elementary particles of the
microworld. By means of certain mathematical transformations I
(Dr. Iskakov) obtained equivalent equations of a much broader
applicability. They describe the laws of the conservation of
probability for fluxes of matter, energy, and information. The
equations have a deep philasophical meaning, which extends far
beyond the interpretation of the Schrodinger and Dirac equations. An
appropriate name for them is, in my view, suggested by a doctrine
of Oriental philosophy--karma. In a narrow sense, it claims that
every deed or thought, good or bad, receives due reward or
retribution. In a broader sense, it denotes the principle of unity,
integrity, and inter-conditionality and causality in the Universe.
That is how I construe the term "equations of karma", which
describe any cause-and-effect relationship.

WHAT IS THE "EQUATION OF KARMA"?

The study of psychic phenomena dictated the need to define the
concept of the information-energy field. Its material medium,
according to contemporary notions, may be a global lepton gas,
consisting of extremely light particles, microleptons, with a mass
of 10^-40 - 10^-30 g. Microleptons are much lighter than electrons
and are capable af freely penetrating any body in the Universe. The
gaps between atomic nuclei are for them just as spacious as are the
holes in a fishing net for molecules of air.

3114

The idea of a microlepton gas appears to echo the 19th-century
notion of the universal ether, but is scientifically much more
complex and profound. What we are talking about in this case is no
longer an ideal space-pervading fluid, but a quantum-granular
structure of the space-time continuum, filled with whirling streams
of polarized microleptons (including some virtually vacuum-born).

Such an approach enables us to use the mathematical apparatus of
quantum mechanics to describe the information-energy field.
Moreover, relationships of a higher level of generalization are
derived than the classical equations of Schrodinger. The new
equations describe not only the movements of matter, but also the
development of the totality of interconnections, signals, events,
and processes. The special term introduced for such relationships
is "equations of karma". As for karma, it is understood to mean a
broad philosophical category of universal inter-conditionality,
causality, and dependence in combination with the principle of the
unity and integrity of the Universe. There are two equations of
karma--the direct and the complex-conjugated:

GS> (NOTE:  I have substituted regular letters for the Dr.'s
GS> symbols)

       AY=0; A'Y'=0;

      where the operators have the form

       A=2h^2V + i2h o/o t-9;
       A'=2h^2V - i2h o/o t-9.

Here Y denotes the probability density wave (the wave function);
V, the Laplace operator; 9, the potential energy density, and h,
Planck's constant.

These equations may be solved in the form of karma waves and
anti-waves with quantization of probability waves. Connected with
them are perturbations of the information-energy field, i.e., wave
signals. In principle, such signals may propagate faster than light.

The equations of karma make it possible to draw certain
philosophical conclusions of fundamental significance. It follows
from them that diffraction takes place not only in space but also in
time. Any event is, so to speak, split in space-time. The
propagation of a solitary signal is preceded by a series of pre-
signals and followed by post-signals, both fading with distance.
Perceptive analysts are able to use the first intimations of
pre-signals to give a precise picture of a coming event. This is
called scientific foresight. But there is also intuitive prevision.
Centuries ago clairvoyants described events that are happening in
our time.

Pre-signals provide an explanation of relative proscopy--when a
sensitive person learns about an event before others do. Such a
person detects faint pre-signals that most people do not perceive.

For instance, an explosion on the Sun may produce solar prominences
extending for millions of kilometers. Two or three days later the
"solar wind" reaches the Earth, causing powerful geomagnetic
3115

storms that affect everything living. During such periods, disease
and mortality rates increase in all countries.

This dependence of everything living upon solar catastrophes was
proved several decades ago by Alexander Chizhevsky. Can we learn of
the approaching "solar winds" in advance? It appears that we can.
The solar wind has presignals: swift streams of solar photons an
neutrinos, which reach the Earth in eight minutes. By detecting them
it is possible to warn the medical services of all countries of an
imminent geomagnetic storm two or three days in advance, ample
time to take the necessary measures.

From the theoretical standpoint the works of the eminent Russian
researcher Anatoly Okhatrin are of definite interest. They confirm
the idea of an ether or universal lepton gas, which contains full
information about the material world. Clusters of the lightest par-
ticles--microleptons--carry people's thoughts and feelings; these
microleptons are capable of travelling in space and time at
tremendous speeds.

The speed of light is a limiting factor only for a continuous stream
of speeds, the so-called continuum. However, greater speed levels,
in excess of the speed of light, are possible for extremely weak
signals.

Okhatrin's experiments and calculations show that people's thoughts
are carried by the lightest microleptons. And the equations of karma
prove that they can travel much faster than light. This justifies
the conclusion that humanity's potential in getting to understarnd
the Universe is practically boundless.

Up to now it was considered that our potential in the conquest of
outer space is limited by what is known as the pessimistic radius
of Poincare-Einstein. If we multiply the speed of light by the
human life span, we arrive at the limit that even the most sophis-
ticated spaceships cannot surpass. No generation of spacemen can
explore the Universe beyond that radius [it says].

But from the equations of karma it follows that at the level of
extremely weak signals we can reach out far beyond the Poincare-
Einstein sphere. Material thought can travel to distant regions of
the Universe at a speed greater than that of light. Man can obtain
information about what is happening at any distance from him. This
is a fundamental philosophical conclusion that allows humanity to
look to the future with optimism.

I arrived at this conclusion by considering the equations of karma.
But then, many scientists before me have reflected on the
synthesis of science and religion, among them the founders of
quantum physics. What are termed the conjugated equations of
Schrodinger and Dirac point to the possibility of the existence of
anti-particles. Similarly, the conjugated equation of karma suggests
that there can be anti-signals as well as anti-particles. More-
over, this equation makes it possible to describe the spectrum of
properties that these anti-signals possess. While ordinary signals
travel along the river of time from the past via the present into
the future, anti-signals travel in the opposite direction. They
originate in the future and pass through the present into the past.
3116

This property of anti-signals stuns our imagination: certain
particularly sensitive people and instruments can, it turns out,
receive signals from the future.

Previsions, predictions, and prophesies come under the scientific
heading of absolute proscopy, which implies the acquisition of
information about events that have not yet taken place. They have
yet to occur, but sensitives already know about them.

The problem is merely one of the threshold of sensitivity and the
balance of signals and noise. Anti-signals come from the future at
a faint and very faint level. Very few people can detect them.

There is no violation here of the principle of causality. Rather,
its interpretation becomes more sophisticated and more refined
dialectically. According to the equations of karma, time in the
microworld can reverse its direction, turning, as it were, into
"anti time". From a single point it is possible to see both the past
and the future of microparticles at the same time.

We can receive information about the future only at the
probability level. Only the strategic parameters of a human fate are
pre-determined. But freedom of choice too is preserved: a person is
free to take any decisions and bears full responsibility for them.
A person shapes his or her destiny and pays for the consequences of
those decisions. Thus, there is a predetermined part of the future,
which a person cannot change, and there is a probable or variable
part, for which he is responsible.

Solving stationary equations can yield curious results. Waves
emitted and absorbed by hundreds of biologically active points are
superimposed on one another and form a series of standing waves,
which surround the human body. The body turns out to be nothing more
than a dense nucleus shrouded on all sides by a number of
energy-information holograms. The shape of the first hologram
follows that of the human body, but is enlarged and rounded,
remotely resembling a spacesuit. Actually, this hologram contains
all the information about the body and is carried by microleptons
orbiting along the quantum shell, the boundary of the first
hologram. The second hologram and its shell are larger and carry
weakened information, which is more difficult to decipher. The
same may be said of the third and subsequent shells. The more remote
shells are more rounded in shape, changing from a spacesuit to an
egg and then to a sphere. Our atomic-molecular body is "clad" in
microlepton holograms, each of which carries complete but weakened
information about the person, including his or her innermost
thoughts and feelings, his or her mind and conscience. It may be
said that the sum-total of these holograms is nothing short of a
person's lepton soul.

Ordinarily, people do not see the energy-information shells that
surround them. But in certain conditions it is possible to make the
first hologram glow, especially the part of it surrounding a
person's head. The fact is that upper chakras, the most
power-intensive, operate at the highest frequencies. Some people
have a first quantum shell that can become visible.

Estimates show that the energy of the first shell amounts to
3117

fractions of an electron-volt. This is quite enough for a faint glow
in the optical range of the spectrum. But for the glow to become a
reality a great deal of energy has to be pumped into the upper
chakras. This means a person has to adopt a definite mode of life:
overcome base passions, and make his or her thoughts, feelings,
and deeds pure, lofty and inspired. It is in that case that the
energy of the upper chakras causes the excitation of the first shell
by fractions of an electron-volt, and a halo visible to other people
appears around the head of such a person (for example, a saint).

In Christian art, only part of the hologram around the head is
usually portrayed as glowing. But in Buddhist temples, there are
pictures showing the whole spacesuit-shaped hologram aglow.

The most ancient Buddhist manuscripts speak of a person's seven
bodies: one dense and six subtle. The first hologram is called the
ethereal body; the second, the astral body; the third, the mental
body, and so forth. The lepton hypothesis allows a larger number of
holograms.

Judging from the equations of karma, we humans are infinitely
"larger" and our lives are infinitely longer than we are accustomed
to think. This means that each person is a factor of Cosmic
significance.

Moreover, analysis reveals that inanimate objects as well as Homo
Sapiens and other living beings have holograms of this kind.

Consider the implications of this. If each body is present, at the
information level, throughout the Cosmos, then in every small region
of space-time there must be, if only super-weak, information about
the entire Universe.

Gautama Buddha's famous dictum states "everything is in
everything" and, hence, "everything is in the small." In an expanded
form this may be taken to mean that every point of space-time
"knows" everything about all the other points.

But if every zone of space "knows" everything, it is a most
complete encyclopaedia, in infinite storage of knowledge about the
Universe . All that is needed is to learn how to plug into this
source of information, which can tell a person about anything and
everything in the world.

It follows from the lepton hypothesis that the soul is real and
material. A human being, in the customary sense of the term, is
nothing but a dense nucleus around which streams of leptons
circulate. The totality of lepton shells is a cold bioplasma,
which contains complete information about the nucleus. Thus, it
can be termed a person's lepton soul. This notion has a quite
precise materialistic content.

According to the lepton concept, thoughts and feelings are material.
They are carried by superweak pulses of electromagnetic and
microlepton fields. Visual, audible, and other images, and all
thoughts and feelings, exist in the form of clusters of superlight
elementary particles. This brings to mind Plato's inspired guess
that all eidoses, i.e., ideas or thoughts, exist autonomously,
3118

"float in the air" and recognize no boundaries.

Plato intuitively arrived at that conclusion over two thousand years
ago. Today we can put this into the language of mathematical
formulae. We can measure the mass of a single human thought. Its
weight varies from 10^-30 to 10^-40 g. To be sure, the opinion of
sensitives and Okhatrin's experiments cannot serve as proof. Similar
investigations have to be carried out at other laboratories. This
will furnish the statistical data for reliable conclusions. If they
confirm Okhatrin's findings, he will become the author of the
greatest discovery of the latter half of the 20th century.

Thoughts and feelings generated by human beings begin their
independent existence in space and time. Both theory and experi-
ments show that these eidoses are capable of exchanging information.
What is most important of all is that one person's thoughts can
occur to other people. Eidoses are like small living beings, but at
the lepton level of matter. Thoughts and feelings are our offspring,
who communicate with one another and with us in a language of
super-weak signals.

Estimates show that during a lifetime a person generates millions
and even billions of eidoses. This makes it clear that we bear an
enormous responsibility before the whole of humankind and before
ourselves for what our offspring, i.e., our thoughts and feelings,
will be like.

When our offspring are noble eidoses of kindness, love, mercy,
mutual assistance, truth, beauty, and harmony, we contribute to the
health of humanity's leptonosphere. But when we beget malformed
eidoses, i.e., evil, envious, cowardly, vain, and arrogant thoughts
and feelings, we thereby pollute the leptonosphere we inhabit.
Should the negative eidoses exceed a certain critical mass,
humankind will be doomed. At present our survival depends to a great
extent on the ecology of the spirit.

Here we also come up against a legal problem. Mere criminal intent
is not yet a crime at the atomic-molecular level, but when a person
conceives, say, a murder, he or she spawns criminal eidoses, which
contaminate humankind's leptonosphere.

That is why when someone steers a nation or country onto a road
leading to disaster, that person commits the gravest offence above
all against the whole of humanity. Although economic and
political catastrophe is still many years off, it has already
taken place at the lepton level, in the public mind. The collapse of
a vast State can contaminate humanity's leptonosphere to such a
degree that humanity's very existence becomes threatened. And no
clan, no state, nor coalition that conceived such a crime against
other nations can survive.

The lepton hypothesis can provide a scientific explanation of the
essence of God. When congregations gather in their temples, they
create eidoses of prayer, which assemble into a collective
egregor-eidos of a deity. When millions of people worship it, the
material deity eidos acquires tremendous energy at the lepton level
of matter. There arises feedback: a believer not only supplies the
deity with energy, but receives genuine assistance from it upon
3119

supplication. There exist eidoses of Christ, Buddha, and Allah, and
they actually interact with their Worshippers when the latter tune
into the proper frequencies. This is something like a deposit in a
savings bank--it helps the client at at a time of need. The
microlepton "savings bank" is not responsible for other banks'
clients: there is no resonance correspondence between them. Alien
gods hold no power over a flock--only their own God has such powers.

Gods, thus, actually exist at the lepton level of matter. In fact,
the world religions describe different aspects of one and the same
Supreme Rational Being. All the people of the Earth worship a single
God, but in His multiple manifestations.

After the death of a person's atomic-molecular nucleus, his or her
lepton holograms may take different courses. Some of them may
likewise disintegrate. But this happens only to the holograms that
are made up of the heavier microleptons. Estimates show that the
relatively heavy holograms have a natural half-life of seven to nine
days; their ninety-nine percent decay takes about forty days.

Thus, the meaning of the funeral repast on the 9th and the 40th day
(in accordarnce with the Orthodox faith) is that the living emit
eidoses that recharge the dead person's soul with energy and
information to help it undergo the necessary changes in the lepton
world. Thanks to these rites, relatively heavy lepton holograms can
survive much longer. A reliable supply of living people's thoughts
and feelings can extend the life span of the heavy fractions of a
dead person's soul from forty days to several millennia. As long as
a person is remembered and his or her days of birth and death are
observed, that person's soul is preserved almost intact, just as it
was when the person was alive. One can communicate with it by means
of special techniques known to mystics.

The soul also has medium and light fractions. We cannot yet
verify this experimentally, but there is reason to think that
their half-lives and total decay periods are much longer than those
of the heavy fractions. It is even quite possible that the lightest
fractions live eternally--the soul is immortal according to all the
world religions. So far science cannot confirm or deny this in
strict terms. This problem remains unsolved and requires an
experimental solution.

[END OF QUOTING]

(Hatonn's comments)

The next most logical question might well be , "Isn't there any way
to measure this lepton energy or aura?" Yes indeed and again the
only ALLOWED presentation comes silently from Russia. There are two
scientists--the engineer and inventor Uri Kravchenko and the
physician Nikolai Kalashchenko--who have developed an original
instrument: the phase aurometer. This is a highly sensitive instru-
ment for the remote measurement of the electromagnetic radiation
of any object, biological included. The instrument and the method
are protected by a Certificate of Authorship issued in 1990. This
is an easy-to-prove concept and because of this implication I will
not introduce much about it other than generalities about which
3120

much has been shared. This is something which Dr. Young has already
devised though he doesn't recognize it as this and I would think
would remind our own "tinkerers" that this is nothing more than a
measuring device or a production device for electro-magnetic
fields MEASURED IN HERTZ.

The particular phase aurometer in point is only for measurement or
recordimhg a "patient's" own radiation by a contact-free method and
has no impact whatever on the environment. BUT, LISTEN UP: THE
APPLICATIONS OF THE PHASE AUROMETER CAN BE CONSIDERABLY EXPANDED
FURTHER INTO, FOR EXAMPLE, DOWSING, TESTING FOLK HEALERS AND
SENSITIVES AND SUCH SEEMINGLY DISTANT FIELDS AS AGRICULTURAL
SELECTION OR CONSTRUCTION AND PERFORMANCE SUPERVISION.

I am not going to publish this information in general format as
above. However, I do ask that several of the attached "tinkerers" be
supplied with the documentation. We need to introduce frequency
upgrading into seed for crops, etc. This is easily done but someone
has to do it and I cannot spend time educating those at random
distance. So, please make sure that Dr. Young, Dr. Hoffman, Dr.
James and Dr. Trelle are made privy to the document in point. Thank
you. It will seem quite primitive to you ones--but sometimes
simplicity is where we must RE-begin in order to conceptually change
directions. I salute you for your patience.

Origin: CRYSTAL CAVE "DAS MAGICAL TREFTPUNKT" 719-391-1092 (93:9900/0)
................................................................................
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This article appeared in Web of Wyrd number 7

 THE KNOTS OF DEATH
 by Alby Stone

A number of Viking monuments feature a curious design known as the
valknut, the "knot of the slain" or, more loosely, "the knot of death".
On an 8th century CE picture stone from Hammers in Larbro, Gotland, it
consists of three interlocking triangles. This stone, now in Stockholm's
National Historical Museum, is divided into several panels; one of the
central panels, in which the valknut occurs, depicts several motifs that
suggest some sort of connection with the cult of Odin - an eagle, a
flying figure - possibly a valkyrie - holding a ring, a man being hanged
from a tree and a group of three warriors - with shields and upraised
swords - led by a fourth man who seems to be holding a large bird of
some kind. The valknut is adjacent to the eagle and below it are two
men, one with a spear, who appear to be engaged in placing a corpse
inside what looks like a burial mound. Between them and the hanged man
is what appears to be another, smaller, valknut of the same design. This
type can also be seen on a rather splendid golden ring discovered near
Peterborough, Cambs, and currently on display at the British Museum in
a cabinet labelled as containing Anglo-Saxon "secular" metalwork.
Another picture stone from Gotland (Tangelgarda also in Larbro) has a
panel showing a rider being welcomed by a woman holding a drinking horn
with four men who are holding rings. The woman may be a valkyrie, a
"chooser of the slain", one of whose functions was to serve ale to the
Warriors in Valhalla, another pointer to the cult of Odin. The rider has
a valknut behind his head and there are two more among his horse's legs.
On this stone, which can also be seen at the Swedish Museum, the valknut
is made up of a single line, interlaced to make three triangles.

Similar to the Tangelgarda design, but slightly more rounded, is that
carved onto one of several "hogback" monuments at Brompton, Yorkshire,
and probably dating from the 10th century CE. The end-beasts of this
particular hogback - these monuments are based on Viking Age houses
(although to this eye they have more than a passing resemblance to long
barrows) and the end-beasts are situated at what would be the gable ends
- are easily identifiable as bears, again suggesting the cult of Odin,
who was patron of the Warriors known as berserkr or "bear-shirts". The
purpose of the hogbacks is uncertain; no graves have been found with
them so they were certainly not tombstones. Hogbacks with undecorated
ends at Lythe in Yorkshire exactly match the shafts of crosses found at
the same site, indicating that the hogback formed a composite monument
with a cross at each end. In this case the hogback is certainly a
religious monument and it seems fair to suppose that the Brompton
hogback and its fellows, and similarly ended hogbacks elsewhere, are
also religious structures, albeit of a different faith.

The Brompton hogback has five valknuts in a row. The Brompton style
valknut also occurs on each of the four arms of the Gosworth Cross
(Cumbria), on both faces. The shaft of the cross strangely enough has
scenes from heathen myth, and the only remotely Christian looking scene,
which has been rather desperately identified as the Crucifixion, seems
to owe more to the rune-winning ordeal of Odin described in the heathen
poem "Havamal" than it does to the New Testament. The same type of
valknut appears on the shafts of crosses at Sockburn (Co Durham),
Lastingham, Hawsker and Brompton (all North Yorks). On the last, three
3122

of these valknuts are arranged in a triangular pattern.

A fourth type of valknut, rather different from those described so far,
occurs on a stone cross from Andreas on the Isle of Man and is now in
the Manx Museum, Douglas. This version is basically a simple knot "tied"
in such a way as to retain the basic tripartite structure of the
versions mentioned above. Unlike the others it is not a closed structure
but its identity as a valknut, while mildly contentious, is not really
in doubt. The scene in which it appears shows a man, evidently Odin,
holding a spear pointing downward as he is devoured by a great wolf. An
eagle perches on the man's shoulder and the valknut is at his side. The
same design appears elsewhere, on a stone discovered in 1822 at Gosforth
and now incorporated into the structure of the local church. It is
between the back legs of a horse. On a picture stone from Alskog, in
Gotland, it occurs twice among the eight legs of Odin's horse, Sleipnir.
Despite this seeming wealth of examples and the diversity of styles the
valknut itself has remained enigmatic. It seems to be associated with
horses, particularly with the steed of Odin, and the cult of Odin in
general. Motifs associated with the symbol include the hanged man,
valkyries, bears, and the scene from Ragnarok on the Manx Cross, all
indicating some connection with Odin. According to HR Ellis Davidson,
the valknut also appears on the funeral ship excavated at Oseberg,
Norway in 1904, and on the tapestry found in that vessel, indicating
some sort of funerary association.

The origin and meaning of the symbol are extremely difficult to discern,
as is its association with Odin. Obviously it has a decorative value as
distinct from its symbolic meaning. The valknut has been used as a motif
by Scandinavian weavers since the Viking Age. Indeed, it is recognised
as a traditional design in that part of the world quite apart from its
alleged occurrence on the Oseberg tapestry. Davidson opines that it is
related to the Celtic triskele, the three-legged symbol most familiar as
the emblem of the Isle of Man and linked with the Irish God of the sea,
Manannan. The triskele is essentially a variety of the swastika, a
common enough cosmological symbol, but neither can be said to possess
the characteristic interweaving of the valknut. While it may be unwise
to dismiss a possible relationship between triskele and valknut, it
must be said that any resemblance is purely superficial, lying solely in
their tripartite structures. Structurally the valknut has more in common
with the Celtic triple spiral motif which is also found on Old English
and Pictish artifacts and much older objects. Unfortunately there is a
dearth of hard evidence for the mythological or religious significance
of the triple spiral, which tends to occur within wholly abstract or
symbolic designs, but it occurs within funerary contexts and has been
linked with the female principle by various scholars. The various types
of valknut, their contexts aside, share two important characteristics:
they are tripartite and they are constructed by
interweaving or interlinking.

Davidson also postulates a link with the bindings that occur in Norse
tradition. The best known examples of this are probably the binding of
Loki following his betrayal of Baldr; the binding of Baldr himself, a
theme that found itself into Scandinavian and Old English interpre-
tations of the Crucifixion; the binding of the wolf Fenrir; the ritual
binding of sacrificial victims, as partly confirmed by the discovery of
bound corpses in the peat bogs of northern Europe; and the Herjoturr or
"war fetter", a kind of paralysis that Odin and the valkyries were said
to be able to inflict upon unfavoured warriors in the heat of battle. To
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these we might add the hangman's noose characteristic of the double
sacrifice - simultaneous hanging and stabbing - known to have been used
in the cult of Odin and a method of ritual killing that accords with
the condition of a number of bog corpses. One bog discovery, the severed
head of a man discovered at Osterby in Denmark, is very interesting; the
hair on the right side of the head is gathered into an elaborate knot
that looks very much like a valknut.

Tacitus, writing at about the time the Osterby man is believed to have
met his end, about the 1st century CE, tells us that the warriors of the
Suebi (a generic name for the Germanic tribes inhabiting the region now
occupied roughly by north western Germany, Denmark and the Netherlands)
tied their hair in such a knot, and a number of Roman monuments depict
Germanic warriors with the same hairstyle. It would be reasonable to
suppose that this hair-knot marked a warrior as a follower of an early
form of Odin in his role of war god. (See the author's article on
"Heretical Hairdos" in Talking Stick magazine Spring 1992 for a further
discussion of pagan hairstyles and the symbolic significance.)

The noose found around the neck of the Lindow Man unearthed from a peat
bog in Cheshire a few years ago consists of a sliding knot in a cord
knotted at each end, making a triple knot. A similar noose was found on
a body in a peat bog at Borremose, Denmark but the noose found on
another Danish corpse, from Tollund, is much simpler. Dr Anne Ross and
Dr Don Robins, along with the Danish archaeologist Professor P V Glob,
believe that these nooses are related to the Celtic torc, and note that
a number of torcs seem to be designed to look like garrottes. They
suggest that the corpses from Tollund and Borremose were sacrifices to
Nerthus, a goddess mentioned by Tacitus, and that the torc was an
attribute of that goddess. Tacitus also tells us that certain warriors
of the Chatti wore iron collars that would not be removed until they had
killed their first enemy, although many chose to wear them until they
died. In their case the collar probably indicated they were dedicated to
a god of war as opposed to a goddess of peace and plenty like Nerthus.
It would be rash to state unequivocally that the collar and torc
represent stylised versions of the noose or garrotte - but it is an
attractive proposition. However, torcs and collars are not valknuts, and
only the nooses found on Lindow Man and his Danish counterpart can
possibly be construed as being such.

It seems fairly certain that the valknut has a cultic or religious
significance and a particular association with death, as it name alone
indicates. The Andreas Cross shows the death of Odin, himself the Lord
of the Dead Warriors of Valhalla, and on the Alskog stone the valknut
appears by the feet of Sleipnir, the steed on which Odin, and also
Heimdall, rode to the land of Hel. It is seen by the hanged man and in
the funerary scene on the stone from Hammars and on the Tangalgarda
stone the rider seems to be receiving a welcome to the realm of
the dead. The scenes often include female figures who appear to be
valkyries or maybe even the death goddess Hel herself. The presence of
the valknut on Viking Age crosses in England and on the Brompton hogback
hints at a retention of this element of heathen iconography among the
adherents of the new cult.

The valknut is certainly part of the iconography associated with Odin
but that fact alone brings us no nearer to its meaning. Representations
of Odin and scenes from myths pertaining to him are common enough and
their components are usually readily identifiable. If the valknut does
3124

stem from the cult or mythology of Odin, then it must represent
something that cannot be given a pictorial rendering, either because of
a taboo or simply because it just cannot be pictured in anything but an
abstract form.

The form is tripartite and interwoven; the context is mortuary, Odinic
and Otherworldly and it has both equine and feminine associations. This
set of conditions is peculiar to the mythology of the World Tree and can
be related to certain beings associated with it. The World Tree is
Yggdrasill or "The Steed of the Fearful One", which makes it a doublet
of Sleipnir. It has three roots which link the worlds together.
According to Snorri Sturlson, each root leads to a well or spring;
Hvergemir in Niflheim; Mimisbrunnr "in the direction of the frost
ogres", and Urdabrunnr "in the sky", the Well at which the three
Nornir gather to decide the fates of humans and gods alike.

Now it is clear from a number of references that these three wells are
in fact only one under three different names. A consideration of their
locations clinches the argument. Hvergelmir is the primordial well,
situated in the north, according to Snorri's account of the creation of
the cosmos. The nature of the "frost ogres" means that they can also be
located in the cold north, and the central point of the revolving sky is
also in the north, at the Pole Star.  The Nornir derive their collective
name from an archaic word meaning "north" which also denotes "that which
is below" (compare English nether, be-neath).  The name of the goddess
Nerthus (a goddess of the earth) reported by Tacitus may also be so
derived.

While the Nornir each have individual names in England, they go by the
name allocated to the eldest in Norse Tradition. The elder of the three
is called Urdr by the Norse, which is cognate with the Old English
"wyrd", hence the three "weird sisters" of Shakespeare. Thus they are a
three-in-one being in the same way as the Irish war goddesses known as
the Morrigna. Like the other, inevitably triadic, Indo European fates,
the Nornir spin and weave destinies.  One of them is also named as a
valkyrie.

This brings us back to Odin, himself a shaper of destinies. In the
"Gylfaginnning" section of Snorri's "Edda" he appears in a triadic guise
and is credited with having taken a drink from the well at the centre of
the world, one source of his wisdom. Odin acquired the wisdom of the
runes while hanging on the World Tree and could obtain information from
the dead. The latter - apart from those worthy fighters chosen to
carouse in Valhalla until Ragnarok (the Twilight of the Gods) and those
who ended up in the paradisal Odainsakr, or abode of the righteous dead,
the hall Gimle - resided with the dread goddess Hel in the underground
realm variously known as Niflhel, Niflheim or simply as Hel located in
the far north. This goddess of the dead was said to be Loki's offspring,
conceived and born while he was in the form of a mare following a
dangerously mischievous escapade.

Actually she can be traced back to proto-Indo-European times and her
original name has been reconstructed as Kolyo, "the coverer". As Bruce
Lincoln puts it in his book, "Death, War and Sacrifice" (1991), "Her
domain is underground and she physically conveys her victims thence by
fixing a snare or noose on their bodies and dragging them down. Her
bonds regularly fall upon the foot or neck of the victim, the same
places where domestic animals are fettered. The deceased are thus led
3125

away like animals by Death, in whose bonds they may struggle, but which
they cannot escape, caught in her snares and dragged under."

Lincoln presents an impressive body of evidence to support this summary,
from Ancient Greece, Rome, Scandinavia, India and Iran. The theme has
altered from place to place and from one age to another but the essence
has remained. He also notes that the Middle High German term for a noose
was "helsing", which he translates as "Hel's Sling". He argues that
German sacrifice by hanging, generally related to Odin or Woden, was
actually a ritual enactment of the seizing of the victim by the goddess
of death. Given the mutual concerns of Odin, Hel and the Nornir, it
seems to make little difference either way.

In Old English texts the term "wyrd" is, despite its other connotations,
frequently used to denote death rather than a structured and unfolding
future that is suggested by the functions of the Nornir and their Greek
and Roman counterparts. There is of course an intimate relationship
between the two concepts and death is after all the fate of every being.
Scandinavian myth makes it clear that there are only two things which
the gods cannot avert; fate and death. In Norse myth the name of the
senior Norn is Urdr, a word in Old Icelandic that can also denote a
burial mound or cairn. "Beowulf" and other texts characterise wyrd as a
weaving of webs but the word usually means nothing less than the moment
of death, or at least the events leading up to death.

The "Beowulf" motif is revealing, however; it has already been noted
that the fates tend to be spinners or weavers and in this instance there
is also the idea of a snare, which can refer back to the Indo-European
goddess of death as described by Lincoln. Like Hel, the Nornir reside in
the far north, at or near the celestial axis and like her they reside
"below ground", where the World Tree has its roots. The Nornir determine
life, span and the time of death, while Hel takes the dead to her cold
bosom. All these characteristics are shared to some extent with Odin, as
is their femininity, apparently adopted by Odin in order to engage in
seidr - the natural magic of womankind.

At the very least, Hel and the Nornir are closely related, perhaps even
deriving from the same proto Indo-European goddess, and Odin has
acquired some of their characteristics by virtue of his association with
the cosmic centre, the structure of which reflects their own nature. If
the valknut symbolises anything then, it is probably either wyrd, death,
or perhaps even the Nornir themselves, who are more or less the same as
wyrd anyway. Exactly when the valknut would have come to represent these
is difficult to estimate. Certainly the examples here all date from the
Viking Age and appear to range in time from about the 7th to the 10th
centuries CE. I am not aware of any valknuts of a significantly earlier
date. It is interesting that in England the use of the valknut seems to
have died out with the establishment of Christianity and the consequent
decline of heathenism. The Nornir are not represented pictorially
anywhere in the Germanic world, which is rather surprising. A panel of
the Franks Casket shows three hooded figures who might be intended as a
likeness of that fateful trinity, but it is by no means certain. Until
any conclusive artifacts come to light the truth of the matter must
remain as uncertain as the workings of the Fates themselves.
................................................................................
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                          Memorial Day Ritual

This is a copy of the script written for a Memorial Day and
Warrior's Honor Ceremony performed at the Heartland Pagan
Festival in 1992.  It was written during the festival by She-Wolf
and Gary Stanfield, and is the latest of a few editions.

This ceremony was intended for participation by any persons who
can accept the Wiccan ceremonial format and who have been
or are likely to become touched deeply by war. Realistic acceptance,
loving reconciliation, and emotional catharsis are the major themes.
Fears, regrets, sympathies, feelings of caring, and grievings are dealt
with intensely.  Adventure, patriotism, the joy of battle, etc.
are ignored.

The setting is outdoors in mid-morning light in a clearing among trees.
There is a fire in the center of the temple space and an altar at
the northernmost point of the circle.

                    MARTIAL HONOR CEREMONY

1.  Defining of the Temple Space and Time.
All participants form into a circle as a drum beats slowly and
steadily (about one beat per second).  When the time comes to
start, the HPS breaks from the circle and begins to define its
outer limits with a sword.  After she has just begun, the priest
raises an old, rust-marked sword into the air -- this cues the first
speakers.  Alternating male and female voices call out (one from
each quarter as the HPS passes):

"Thermopylae!"

"Gettysburg!"

"Desert Storm!"

"Uncounted thousands of battles!  Uncounted thousands of wars!
Over uncounted  thousands of years!"

Then the HP puts down his sword as the HPS rejoins the circle.

2.  Calling of the Quarters.
The priestess, taking one step forward from
her position next to the altar says:

"Guardians of the East, Spirits of Air
Breath of life, lost to those who have died
attend our rite and protect this circle."

"Guardians of the South, spirits of fire
Heat of battle, warmth of living flesh
attend out rite and protect our circle."

"Guardians of the West, spirits of water
Sweat of our bodies, blood that was spilled
Attend our rite and protect our circle."

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"Guardians of the North, spirits of Earth
Symbolized by salt, once the soldier's pay
Earth to which we all return
Attend our rite and protect our circle."

HPS then asks attendees to sign themselves, sealing their auras.
[This can be done with a pentagram, hammer sign, or other sigil].  She
returns to her place by the altar.

3.  Interdenominational Invocation of a War Deity.
HP takes one step forward from his position next to the altar and says:

"As we must accept the parts of our psyches associated with our
pasts in war, we must honor deities of war in our pantheons.
We honor you -- Athena, Indra, Woden, Mars, Morrigu, and
many others.  Please come to us now."

Someone costumed and equipped to portray a war deity emerges
from the circle to near the center of the temple space and says:

"Now also honor those humans who were honorably involved in warfare:

     Those who were your enemies and those who were your friends;

     Those who volunteered and those who were pushed by circumstances;

     Those who were heroes and those who were just in it;

     Those who fought and those who only stood ready;

     Those who survived war and those who did not;

     Those uncounted millions of your times and of times past --

     They have no need to be ashamed."

"Do not admire mindless rape, plunder, nor terrorizing.  Do not admire
raids upon the defenseless -- although in war some predation is
necessary."

"And since there is no shame in being a victim of a mighty tide,
you shall extend compassion to refugees and other civilian and
military victims."

"Raise your right fists into the air to salute honorable warriors
and to civilian heroes and heroines."  (War deity raises his/her
right fist as this order is given.  After the deity drops the salute,
the others drop it also).

"Give the salute of embrace to signify compassion for refugees and other
victims."  (War deity crosses his/her arms over his/her chest to signal
the start of the salute of embrace and everyone else does as the war
deity does.  The war deity signals the end of the salute by dropping
it).

War deity returns to circle.

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5. Closing.

HP:  "We thank the war deities for their attendance."

HPS:  "Let us be mindful that sometimes the warrior is the victim also."

"Spirits of air, we thank you for your attendance.  Receive in peace
the spirits of those who were raised on funeral platforms.  We bid
you hail and farewell."

"Spirits of fire, we thank you for your attendance.  Receive in
peace those whose funeral pyres burned brightly.  We bid you hail
and farewell."

"Spirits of water, we thank you for your attendance,  Receive in
peace those lost or buried at sea.  We bid you hail and farewell."

"Spirits of Earth, we thank you for your attendance.  Receive in peace
those buried in the earth.  Mother earth, return to us again in new
forms, if it be their will, the spirits of those who have fallen."

"For those who have fallen!"  (She pours wine on the fire in the
center of the temple space).

"And the bread of compassion for the victims of war."  (She
crumbles bread and drops it onto the ground).

HP:  "By this ceremony may each of us be strengthened --
deity, spirit, and living human alike."

"Nor this circle is open, but not broken."

"Please ground, and you may hug."
................................................................................
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                       CELTIC WORKSHOP (Internet)
This is an Upload of the first Celtic Workshop on Druids, Oghams and
Divination. Each student was supposed to have already downloaded the
Library 16 files Oghamd.txt (A table of Ogham correspondences),
Fionnw.GIF ( A symbollic representation of Oghams in Circles.) and
Ogham.GIF (A picture showing exactly how each tree Ogham symbol looked.)
In additional to these files, messages were posted in the Section 15
message board for Ogham correspondence tables by Nigel Pennick, D.J.
Conway, John Matthews, Murray Hope, Douglas Monroe and Edric Thorsson.
A lot of information is contained in these files and messages and
is essential for fully understanding the workshop and discussion. I
recommend reading "The Celts" by Nora Chadwick for historical background
on the Celts as a people. I recommend John Matthews book "Celtic
Shamanism" and also Nigel Pennick's book "Magical Alphabets". More
complete discussions of many of these topics are found in those works.

Due to time constraints, All the prepared material did not get
presented during the Workshop. I have included it here in it's entireity
at the request of the participants and in the interest of completeness.

Before starting the Workshop, we engaged in informal conversation  with
the first topic being the book "Life of a Druid Prince". Jehana asked
if I had read this book.

<Start of Workshop>

O'Dubh  : Never read the book
Jehana  : It's basically an archeological/anthropological study of...
          one of those sacrificed humans they pulled out of a peat bog.
SUZAN   : hello Jehana!
Jehana  : with some interesting speculations as well.
          Hello suzan.
          Hail!
O'Dubh  : I saw an article on it with pictures in Scientific American I
          think.
          Merry Meet Again Maiden!
Jehana  : yes, i think they covered it there, too.
O'Dubh  : looks like UFOs are the talk of the town tonight.
Jehana  : And The Crone greets the Maiden!
SUZAN   : there was a great TLC special on an archeological find like
          that
Jehana  : suzan is still here.
          suzan?
SUZAN   : geesh! there are 27 people in that room!
O'Dubh  : yes it's a mad house over there
SUZAN   : oh just lurking around a bit sorry :)
O'Dubh  : I didn't get any advertising here.
Jehana  : too busy to stay there. <g>
O'Dubh  : had to do it all myself.
Jehana  : rilla mentioned it to me when i logged in tonight.
O'Dubh  : everytime I log on here I'm bombarded with announcements
          but no Celtic Workshop!:(
          Hi Susan W!!
Jehana  : hey, celtic workshop!!
Susan W.: Hi, just nosey, what's going on?
Jehana  : hello susan...
          odubh is about to do a celtic ../.
          druidic workshop.
3130

O'Dubh  : We're gonna be talking about Celts, Druids and the like
Jehana  : is it workshop or discussion or both?
Susan W.: Maybe I'll listen in for awhile, already been on over anhour.
O'Dubh  : I know how expen$ive it is!<G>
Jehana  : same here.
O'Dubh  : Well I guess I'm gonna start
Susan W.: What can I learn here?
O'Dubh  : You can learn Magick, Shamanism, Oghams, Divination
          But it won't happen overnight.
          Also Druid type stuff.
          There's a lot to cover.
Jehana  : (But it doesn't all require connect time) <g>
O'Dubh  : that's right
          A lot of the files are in the library or message boards
          any way Maybe I should start.
Jehana  : ga
O'Dubh  : I'm going to upload the announcement first so you can see what
         we'll cover.
Susan W.: great
O'Dubh  : Dia dhuit, a Kheltoi is ni Kheltoi!
          (Hello to all Celts and Non-Celts!)
          We are going to be having on-going Work Shops regarding Celtic
         Topics of Interest here in the NewAge Forum. I hope to draw
               you Celts and NonCelts alike out of the Groves and into the
               CO's!<G> Time to share some of that Knowledge we've been
               hiding!
          I plan to touch on the following topics of interest:

                  CLASS #1
                  Druids, Oghams, Divinations
                  CLASS #2
                  Deities, Shamanism, Magick
                  CLASS #3
                  History, Warriors, Geneologies (maybe your family         name!)
                  CLASS #4
                  Languages (Gaeilge, Gaelic, Welsh, Manx,Breton),
                  Poetry, Prose

          I will basically upload files to the library, prior to the
          class, to provide a focal point for the discussions and a
          framework for building a Celtic Book of Shadows. We will
          flesh these frameworks out through discussions online. I,
          by no means, have all the answers on matters Celtic.
          But I truly believe that ALL of us, working together, can
          approach advance our knowledge and rediscover the True Celtic
               Way.

          Druids are especially welcome to attend so that our Celtic
          Knowledge may be "Illuminated"!<G>
          I also hope that The Welsh Bards will grace us with the Songs
          of Taliesin.
 
          Other topics will be included based upon the desires and
          direction of the students and other participants.

          I see the way that the workshops will be conducted as:
Susan W.: ?
3131

O'Dubh  :         Opening Remarks by Me.
                  Presentation by a Speaker (not necessarily me).
                  Questions and Answers.
                  Group Open Discussion and Discovery.
                  Summation and Assignments.

          The classes start this Monday night in Work Shop 1 of the
NewAge
          Forum at 10 PM EST! See you there!<G>
          Beannacht leat,
          (Blessed be)
          O'Dubh
          Susan W> ga
Susan W.: Oh, sorry, thought my screen was stuck there.  GA
O'Dubh  : OK That was the announcement and sorry if it was wrapping on
          your screens!<G>
Jehana  : sorry, i do have to go; i will put this workshop on
          next monday's calendar.
O'Dubh  : I'll continue with the presentation
          Ce'ad Mi'le Failte!  (100,000 Welcomes)
          Welcome to the Celtic Workshop!
          We will be investigating  and sharing our knowledge
          of matters Celtic here.
          It is my hope that the researches and references
          I have will add to or compliment your own.
          I am, by no means, the final authority on
          these matters.
          Discussion and interaction, coupled with a
          shamanistic journey or two should fill in
          the gaps and illuminate us all.
          all
Dean    : hello
O'Dubh  : Tonight I hope to lay down a firm framework
          for our knowledge of Druids through a
          discussion of their Magickal writing,
          called Ogham, after Ogma - Sun Face,
          and through a discussion of their divination
          techniques.
          It is commonly thought that the Druids left
          no written records of their work.
          I disagree.
          Many references exist that contain the
          poems of Druids, stories about their Magicks,
          tales of their strategies, their secret lore,
          their Oghams, their invocations, their victories
          and their defeats.
          The major problems with using this information
          is that it is the product of a long
          (tho reliable) oral tradition that was finally
          written down by their antecedents the Culdean
          Monks of the Celtic Church.
          (Probably Druids in hiding).
          Some of the Irish manuscripts
          used as references on Druids are:
          The Book of Armaugh
          The Book of Ballymote
              (A primary source for Oghams)
          The Tain Bo Cuailgne
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          The Book of the Dun Cow
          The Book of Invasions
          The Book of Leinster
          Many references to what Druids did
          are contained within the above books.
          Much of what Celts wrote was symbollic
          of deeper meanings.  Each work can
          be interpreted on many levels.
          In modern times, Druidry is being studied
          by several major groups, ADF and OBVD to
          name just two.
          If we have any Druids present tonight,
          Please come forth and identify yourselves now.
          (well, since only us chickens are here!<g>)
Susan W.: .
O'Dubh  : I'll identify myself as a student of Wicca, Druids and Celts
          Susan W>Whatis your interest or area?
Susan W.: I have no knowledge in this area . .
          I have been told a little bit by a friend.
          The extent  . . .
          is that I understand this Wicca, Druid beliefs,
          are very old and are based on the powers of the earth?
          ga
O'Dubh  : yes the knowledge of Druids/Wiccans is based upon the Earth
and
          it's power.
          The knowledge of the Oghams is tree knowledge applied as
symbols
          in the use of Magick and Divination.
          I'll upload some info on each symbol
          or group of 5 symbols and show what their
          meanings are.
          The Druids were the shamans of the Celtic
          Clans. They carried the history, the culture
          and the geneologies of the Clan in their memories.
          To aid in remembering this information,
          Oghams were used, each Ogham being
          associated by its beginning sounds
          with the item to be remembered. This
          is similar to alliteration in today's
          writings.This led to an entire series of
          different types of Oghams.
          Tonight we will discuss tree oghams and Fionn's Wheel.
          Ogham BTW is pronounced "O Wam".
          It's one of those strange Gaelic things!<G>
          I have listed the Oghams for
          those of you that haven't
          downloaded the Ogham GIF's
          or the Ogham Divination files
          in Library 16 yet.
          Each Ogham is listed by its
          ancient Gaelic name, then its
          modern Irish name and then its
          Welsh counterpart.
          The first group of 5 is from the
          North on Fionn's Wheel.
          (it is from the Book of Ballymote)
          7th century Irish manuscript.
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Susan W.: .
O'Dubh  : Beth Beith Bedw Birch - The White Tree of Purification
          Protection against harm, physical and spiritual.
          Deal with/clear away the bad things of life.
          A new begining. Peasant. 24 December-20 January. White.
 
          Luis Caorthann Criafol Rowan - Tree of Life
          Protection against psychic attack.
          Develop powers of protection and foretelling.
          Used in Metal dowsing.
          Planted around stone circles. Peasant
          21 January-17 February. Liath (grey).
          (also luisne or "red glare").
 
          Fearn Fearno'g Gwernen Alder - "The Red Man"
          (pranksters, also help one escape the Otherworld)
          Used in fires to make swords.
          Frees the Earth from water. Used in Building
          Foundations because of this fire aspect.
          Protection in conflicts.
          Freedom from binding Magicks. 18 March-14April.
          Crimson or blood red.
 
          Saille Saileach Helgen White Willow or Sally Tree -
          The growth of lunar power and water.
          Linking and harmonizing. It's power is greatest
          at night unless the Moon is visable during the day.
Susan W.: ? O'D
O'Dubh  : Tied to the Moon phases.
          Protection against diseases. Peasant. 15 April-12 May.
          Sodaith (Bright or fine).
 
          Nuin Fuinnseog Onnen The Black Ash - The Tree of Rebirth
          Links the World of Spirit to the physical.
          The passage way between the inner world and the outer realms.
          The keys to the future but only in time.
          First Chieftan Tree. 18 February-17 March
          Necht or clear in color.
 
          Yes Susan W? (I actually heard Susan W and responded at this
          point but have included the other uploaded information here
               for completeness).
 
 
          Huath Sceach gheal Ysbyddaden -
          The Hawthorn or Whitethorn
          The May Tree. The name means "Terrible"
          referring to the Destroyer aspect of the Goddess.
          Unlucky (especially to cut it except in May).
          (Bringing the blossoms in the house is also unlucky).
          Rags are tied to its branches as offerings.
          Protection against all ills Magickally.
          Peasant. 13 May-9 June. Purple (For the Hag/Underworld).

          Duir Dair Derwen Oak - The King of Trees
          The Oak King. Magickal strength.
          The doorway to inner knowledge.
          The ability to see the invisible or be invisible.
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          The ability to bar or open the ways.
          10 JUne-7 July. Black. Chieftan.
          Planted in Sacred Groves by the Druids.

          Tinne Cuileann Celyn Holly - "Fire"
          The Holly King. Balanced Strength and Power.
          Unification, Fatherhood, Rebirth.
          Fire, strength, boldness.
          Peasant. Temen (grey-green).

          Coll Coll Collen Hazel -
          "By the Power of Three Times Three"
          Discovery, Druidic Herald wands "Word Wisdom".
          Used as A Magick Shield in warfare (Fionn's Shield).
          Water Witching forked rods.
          Nut-Brown.

          Quert Aball Afall Crab Apple - Tree of Eternal Life
          Isle of Avalon. Five seeds/blossom petals.
          Apple-green or Mouse-Brown.

          Muin Muine Vine - "The Vernal Equinox"
          "The First Harvest".
          Chieftain, 2 September- 29 September.
          Mbracht (variegated).
          The Magickal ability to roam widely and to gather.
          Assimilation leading to inner development.

          Gort Eadhne'an Eiddew Ivy  - "The Second Harvest"
          30 September - 27 October. Gorm (blue).
          scarcity in unfavorable situations.
          Changes necessary for growth.
          All things are tied to the Earth.
          Transformation by being rooted in the Earth.

          Ngetal Giolcach Cawnen Reed - "The Tree of Scribes"
          Used to make pens and Welsh plagawd (paper).
          28 October - 24 November.
          Thatching, mats, baskets.
          Insulation, Enclosure, Covering.
          Preserver of Knowledge, Maintainer of Order.
          Nglas (glass green or yellowish-green).

          Straif Drai'on Draenenwen Blackthorn -
          "Tree of Punishment and Strife"
          Peasant. Staves of Magickal Power.
          Draoi (Wizard), Drai' (Druid).
          Power in Visible and Invisible Worlds.
          Use to overcome resistance to One's will.
          Sorcha (bright colored) or purple-black.

          Ruis Trom Ysgaw Elder -
          "Tree of the Cailleach (Hag)"
          ru'isce (a violent attack, a blow, a throw).
          Irish Witches rode Elder sticks instead of brooms.
          Three fold aspects of Time, Existence, Goddess.
          Ogham of Timelessness or unity of all time.
          Balance in threes. Rocnat (roebuck red).
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Susan W.: How would you use this information, for example . . .
          the Native Americans use prayers for certain rituals, such as
          blessing your surroundings.
          How would you use that infor.?
          Ga
O'Dubh  : The information would be used
          in divinations and in casting spells.
          It would also be used to mark pathways for Spiritual journeys
          into the Celtic Otherworld.
          The first use of Oghams was on Birch, for instance,
          and it was interpreted by the Irish God Lugh to mean
          that a Magickal attack was going to be made
          upon his wife.
Freepowder: hi all
O'Dubh  : He took precautions.
          Hi Freepowder !! we are underway with our workshop.
Freepowder: I didn;t miss it?
O'Dubh  : I'm just telling Susan how Ogham information was used.
          It's happening right now.
          Anything missed will be in the library.
Freepowder: out standing, but I can't stay long<sigh>
O'Dubh  : Susan>Does that answer your question?
Freepowder: GA
Susan W.: So, he called upon the spirit of the Birch tree to protect
          him???
O'Dubh  : He used the Magick of the Birch symbol to protect him and
          his wife. Birch was used to surround them and protect them
          from Magickal attack. Lugh's wife was in danger of being
          spirited away to the Underworld.
Freepowder: (sorry) who are we talking about?
Susan W.: Gottcha. :) Difference in interpretation. GA
O'Dubh  : The Celts were also shamanistic just like the Native Americans
          Ok
Susan W.: ?
O'Dubh  : FP>We are talking about the use and meaning of Oghams and
          symbols of Magick.
          FP>GA
Freepowder: in general?
O'Dubh  : Well I'm presenting the meaning for each Ogham as based upon
          the information handed down by the Irish Druidic Bards.
Misty   : Can you tell us a little about the shamanistic part of the
          Celts?
Freepowder: ah!
O'Dubh  : Misty>I will cover that more fully next week but....
          the Celts lived close to nature as did most peoples
O'Dubh  : in the past. They observed that they had to interact with
          it on a more personal basis than we do today.
          I am introducing symbols and diagrams to be
O'Dubh  : used in Magickal journeying.
Misty   : Ok, sounds good!!
Freepowder: O'd> the Celts focused mainly on Trees & shrubs, while the
          NAIndians,
Freepowder: focused more on animals , right?
O'Dubh  : FP>The Celts tied Oghams to everything...
          Birds, animals, shields, flowers you name it!<G>
Freepowder: !
O'Dubh  : They even had a secret Hand Language<G>!
          GA
3136

Misty   : I've heard of that...how was that used?
Freepowder: <aside> sounds like modern gang!>...
          Ogham was used like runes or tarot?
          ga
O'Dubh  : FP>one of the messages I posted has a direct correllation for
          Oghams and TArot!
Susan W.: ?
Freepowder: I missed it, been a heavy wkend<abashed> GA
O'Dubh  : It's in Section 15.
          Susan >GA
Susan W.: I had someone give me a shamanistic (N.Amer.) style
          drumming experience. ..
          in which I saw the trunk of a very large tree . .
          with a section that you could walk into  . . .
          like the old forest located S. of Yosemite . . . what are
those
          called again. ?  Anyway GA
          Any meaning to that vision? O'D?
          Sequoia . that's it.
          O'D> GA
SUZAN   : O'D is having some trouble with his connection.......
          he will be right back.....
Susan W.: ok
          I'm probably gonna split in a few . . . been on almost 2hrs.
SUZAN   : thanks for being patient
Susan W.: What are your interests again Suzan?
SUZAN   : i am an astrologer
Freepowder: Suzan> by the look of it we have just got started w/ this,
          right?
Susan W.: Hi O'D
Freepowder: welcome back O'D
O'Dubh  : Sorry about the line going down!<G>
          Thanks guys!
Freepowder: Mercury is retarded<G>
O'Dubh  : So where were we?
Freepowder: Sequoyah in vision
Susan W.: Did you get I saw trees in a vision?
O'Dubh  : FP!>LOL probably what the prob is!<G>
Freepowder: GA<G>
O'Dubh  : Susan>Yes
Susan W.: Any importance?
O'Dubh  : I was telling how Celts/Druids
          saw all of life interconnected like the Oak limbs
          I believe your vision is telling you
          to look within yourself to see how
          you connect to the life around you
          perhaps you should go on a shamanistic journey.
Freepowder: ?
O'Dubh  : Discover your inner truths.
          FP> ga
Freepowder: Shamanistic Journey?...
          you mean like a vision quest?
Misty   : Did we lose him again?
O'Dubh  : Yes FP but along definate paths
Susan W.: O'D> celtic style?
O'Dubh  : let me continue and I'll show you the map.
Freepowder: GA
O'Dubh  : Susan>Definately Celtic style if that is what you feel closest
3137

          to.
Susan W.: Actually more N.Amer. style :)
O'Dubh  : Native American style is nice but I am a Celt.
Susan W.: Tell me your way.
O'Dubh  : Watch and see !!
          they (the ways) may be closer than you know!:)
Freepowder: <watching><G>
O'Dubh  : Ok I'm going to skip the Ogham meanings and go straight to the

          Wheel of the journeys.
          This is Fionn's wheel and is a GIF in Lib 16.
          <now uploading path names>
          Fionn's Wheel is a diagram found in the Book of Ballymote.
          It shows all 25 Oghams arranged around a series of concentric
          circles (in library 16 as fionnw.gif). This diagram can be
          used to divine paths necessary for "Pathworking", a very
          powerful shamanistic technique. I have identified the meanings
               of each Ogham on the paths (using the correspondences from
               Nigel Pennick mostly). Each Ogham's meaning can require at
               least a workshop of it's own to fully cover. I offer these here to show what can be done with Oghams:
 
          An Roth de an Bealach
          (The Wheel of the Ways)
          ___________________________________
          Each path will be identified with it's Gaeilge/English name
          and the elements along the Ways.
 
          The Northern Path is first.
          (from outside to inside)
          ___________________________________
          An Cosa'n do Sla'n
          (The Way of Protection)
          The White Tree of Purity
          The Tree of Life
          The Red Man
          The Moon
          The Keys to the Future
          ___________________________________
          This is the first path on Fionn's wheel
0jim     : hellod
O'Dubh  : It contains the first 5 Oghams B L F S N
jim     : hello
O'Dubh  : This path is first because it teaches the new
          student how to protect him/herself from Magickal harm.
          HELLO jIM
          Please standby
jim     : ok
O'Dubh  : this is a formal Workshop
          But join in !!!
          Any way, the first step was Purification,
          followed by gaining an ally in "the Red MAn",
          a being kind of like Coyote in Native American workings.
          The tree of life is there as well
          (this could be what Susan saw in her dream)
          The Moon represents the protection of the Goddess
          When the inner level is reached
          the student gains the keys of knowledge
3138

          but not the wisdom to use them.
          Another journey must be made.
          That is the next path.
          ___________________________________

O'Dubh  : This Path contains the Ogham EBA:

          An Roth de an Bealach
          (The Wheel of the Ways)
          ___________________________________
          An Cosa'n de Fe'ile
          (The Way of Ritual)
          The Sacred Grove (Imbolc)
          ___________________________________
 
          This path requires an understanding of
          the major Religious festivals of the
          Celtic year begining with Imbolc,
          The new beginings
          The festival of Brigit.
Susan W.: !
O'Dubh  : It also requires one to perform such a ritual
          Susan>ga
Susan W.: O'D & all>  sorry, but I gotta go.  Thanks for the info.
jim     : !
O'Dubh  : Susan> ok I'll continue and upload all this into the library.
          B*B
          jim>ga
Susan W.: THanks, I'll check into it.  Bye.
jim     : Thanks for the insight to PAGANISM.  Get out of this stuff!
Freepowder: ?
O'Dubh  : jim>not sure what you mean?
jim     : !
O'Dubh  : jim>ga
jim     : you know! Druids, Pagans, Witches, stuff like that
Misty   : Get out???
jim     : !
Scott   : uh oh.
O'Dubh  : JiM>We are Druids, Pagans, Witches and stuff like that.
jim     : !
O'Dubh  : You are well to listen in to the workshop.
          Jim>standby just a second.
          FP has a question
          FP>ga
Freepowder: I thought Samhain was the beginning of the Celtic year?
          ga
O'Dubh  : FP>It's the begining of the Celtic year but not necessarily
          the begining of the study of Celtic religions.
          ga
Freepowder: ?
O'Dubh  : FP>ga
Freepowder: Imbolc...
          is the start of this path of wisdom?...
          or study on fionn wheel, right?
O'Dubh  : FP>The study of all the major festivals is the second path
          The symbol is actually the Grove.
          The most powerful Magick in the Druid rites
Freepowder: ah!
3139

O'Dubh  : was The victory of life over death,
          the renewal of the wheel of the year,
          the marriage of the Crone to the Oak King or Cernnunos.
          That would not be an appropriate start point for begining
          the study of Druidic Magicks. (Before a student can begin
          Magickal work, the ability to shield and protect oneself
          must first be developed. This is why the first way studied is
          the way of protection. The next step to performing or learning

          occult wisdom would be in a protected environment, such as rituals or Circles. What better ritual for a fresh start than
               Imbolc which is symbollic of New Beginings and the Quickening
               of Life?  Samhain is actually the end point of the year and
               represents the  culmination of the Druidic Mysteries.

          Jim>I believe you had a question?ga
jim     : not really
O'Dubh  : ok
jim     : just watching and laughing
O'Dubh  : any other questions?
Scott   : ?
Misty   : So are you saying that Winter Solstice is the beginning of
          the wheel?
O'Dubh  : Jim>I suggest that you watch your behavior
          since the forum has some strict rules about
jim     : ?
O'Dubh  : putting down what others believe.
          Jim>ga
jim     : i'm not putting you down, just enjoying the show
O'Dubh  : Jim>Are you done?
          or do you have a question?
jim     : 1!
          ?
O'Dubh  : Jim>ga
jim     : soo sorry if i offended anyone, didn'y mean to
          got to go
O'Dubh  : Goodbye jim
          now to continue
Freepowder: Slan leat J
Scott   : ?
O'Dubh  : the next path to aid us in becomming more enlightened is the
          Eastern path on the wheel.
Misty   : What about my question?  Or did someone beat me to it?
         ********  Answer inserted by O'Dubh  ****************
         (I completely missed Missy's question in all the confusion.
        The answer to Missy's question is that Samhain is the begining
          and the ending of the Celtic year. It is the time when the God
         of the Underworld marries the Crone aspect of the Goddess. The
         new God or the Sun is not yet reborn until the Winter          Solstice.  The Celts began their days at sundown. It is not surprising that they began their new year with the end of the last harvest.  The period between Samhain and Imbolc is the dark part of the year and is therefore like the night before the day. During this period preparations were made for the onset
of winter and the coming spring planting.)
  ******************************************************************
Michael : Whats up tonight?
jim     : eexit
3140

O'Dubh  : Scott>ga
jim     : eexit
O'Dubh  : Jim> try /exit
jim     : thanks
Scott   : O'D did you say you were going to upload this lecture?  I
would really like to D/L it, but have to go to bed...
O'Dubh  : Scott>Yes I will and will add notes as I go !<G>
          Slan leat!
          Blessings
Scott   : Any idea what the file name will be? <G>
O'Dubh  : It'll be celtws1.txt
Freepowder: byer
Scott   : thanks for your time, Blessed Be.
O'Dubh  : Pressing on here and watching the clock.
          <g>
O'Dubh  : This Path contains the next 5 Oghams H D T C Q:

          An Roth de an Bealach
          (The Wheel of the Ways)
          ___________________________________
          An Cosa'n do Fios
          (The Way of Wisdom)
          The Cailleach
          The Oak King
          The Holly King
          The Three Times Three
          The Tree of Eternity
          ___________________________________

O'Dubh  : This Path contains the Ogham OI:

          An Cosa'n do Gra'
          (The Way of Love)

          The Spindle of the Wheel (Beltaine)

          ___________________________________

     ********  Additional Data inserted by O'Dubh  **************
O'Dubh  : This Path contains the next 5 Oghams M G NG STR R:

          An Cosa'n de Deis
          (The Way of Balance)

          The First Gathering
          The Second Harvest
          The Tree of Scribes
          The Tree of Punishment
          The Triple Goddess
          ___________________________________

O'Dubh  : This Path contains the Ogham UI:

          An Cosa'n de an Fhi'rinne
          (The Way of Truth)

 
          The Ancient Knowledge  (Lugnasadh)
3141

          The Inner Mysteries

          ___________________________________

O'Dubh  : This Path contains the next 5 Oghams A O U E I:

          An Cosa'n de an Saol
          (The Way of Life)

          The Tree of Regeneration
          The Tree of Continuous Fertility
          The Morning Dew
          The Preventer of Death
          The Tree of Life and Death
          ___________________________________

O'Dubh  : This Path contains the Ogham AE:

          The Way between the Worlds
          The Sea (Samhain)
            **********End of inserted data ***************

          I will cover all of these and their meanings in the next
          Workshop, next Monday.
Freepowder: ?
O'Dubh  : I'm putting them here to give everyone a chance to read and
          study them.
          FP>ga
Freepowder: A bit off the Subj...
          if you find the time could you help with...
          Gaelic Pronounciation?
          <G>
O'Dubh  : FP>Sure will and I'll put notes in the upload as well.
Freepowder: thanks!
Rilla/Sysop: Hi all!
O'Dubh  : I'm going to type the rest of the paths in now to speed things
         up.
          Hi Rilla!
Freepowder: Hi rilla, Dai dhuit
Rilla/Sysop: Dai dhuit!
          Did you learn what that meant ???
O'Dubh  : Rilla>It means Hello.
Rilla/Sysop: Just stopping bye to tell y'all goodnight!
          and hugs!
O'Dubh  : Gang I see that we will have to continue next week
          It's late and we still have about 2 hours to cover.
Freepowder: ?
Misty   : I hate that.
O'Dubh  : I will post the rest of my lecture on the section 15 message
          board.
          FP>ga
Freepowder: what time does this start?...
          and will it be in the Co notices?
O'Dubh  : It starts at 10 PM Est.
          Yes it should be.
          I have to get Rilla to do it.
Freepowder: 7 PST<scratching head>
O'Dubh  : I was surprised it wasn't.
3142
          FP>that's right
          7PM PST.
Freepowder: numbers hate me<G>
O'Dubh  : I know
          I appreciate everyone being here.
Misty   : No prob..
O'Dubh  : Next time we''ll cover how to make a shamanistic journey using

          the Oghams and Fionn's Wheel.
Misty   : See ya next time or probably sometime during the weekend.
Freepowder: O'D, I appreciate you taking the time to put this on!
O'Dubh  : Beannacht leat!<blessed be!>
          Thanks everyone!
          Hugs!
          Slan
Freepowder: Sl'n leat!
Misty   : Night....*B*B*
Freepowder: well, who's left?
................................................................................
3143

What follows is the rest of My presentation concerning divination:

O"Dubh  : Western (read Druidic) meditation was usually done
        for divination and foretelling the future.
        This was called by the names: Tenm Laida, Dichetal
        Do Chennaib and Imbas Forosna.

        Tenm Laida (Illumination by Song) is an altered state
        usually achieved by chanting or singing of a repetitive
        pattern. This can also include drumming and dancing.
        These activities synchronize the body and mind to
        an external rhythm allowing us to cast off the chains
        of normal existence.

        This allows one to float at peace within the song
        (dance, beat, mantra, etc.) This is a strictly Druidic
        or Shamanistic practice even though it may look like TM.

        Dichetal Do Chennaib (Cracking  open the Nuts of Wisdom)
        is a state achieved by relaxation and clearing the mind
        in a Ritual environment. It usually involved using some
        Magickal implement such as a knife, a sword or a staff
        to touch a subject (usually upon the head) or involved
        the handling an item so that the diviner could discover
        what secret knowledge was contained within it.
        This information could be events from a person's past life,
        a detailed history of who and what had happened to an object
        or how and why the subject was being hexed or spelled.
        I know this sounds like ESP but it was enhanced through
        Ritual and relaxation techniques. I believe that Dichetal
        Do Chennaib is the proper state for performing Ogham
        divinations as well. More on this later.

        Imbas Forosna (Illumination) was a form of altered state
        used by seers and bards to create or see visions.
        The Druid would be totally isolated from all sensory inputs,
        sounds, lights and feelings. This was usually a very
        dark room or a covering of hides. The Druid would attempt
        to float and relax. When in the proper state he/she would
        signal for the hides to be removed or he/she would open
        the door out of the Darkness. The sudden, instantaneous
        transition from Darkness to Light would cause him/her to see
        visions or to spontaneously utter poems, prophecies or to
        achieve a total Awareness of the secret Knowledge of
        their Surroundings. This sensory deprivation forced oneness upon

        them and caused them to become centered and to float. It was
        their Ultimate Meditation technique.

        The Druids also used music, colors, trees and numbers to alter
        their consciousness. They were familiar with the Pythagorean
        Mysteries and may have actually been the source of them!<G>

        Druids shared IndoEuropean roots with the Indian Brahmans but
               I don't have any hard data to support any similarities in their practices.

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O'Dubh  : To perform an Ogham divination , one must be clear about the
        purpose or object of the divination before begining. Focus this
        purpose in your mind before starting meditation and/or Circle
        casting. I find that working within a Magickal Circle tends to
        prevent outside psychic influences but don't believe it's
        absolutely necessary to use a Circle. The form of divination
        is Dichetal Do Chennaib.
 
        What we will be doing is casting sticks or "fews" upon a casting
        cloth. The sticks are about finger length and size and carved
        with Oghams for each of the 25 symbols. (I prefer to work with
        woods that are the actual symbols used for each Ogham where
        possible.
        Obviously, some "Crane Bag" symbols are not trees and will have
        to be carved on some neutral wood or other substance, shells or
        rocks for instance. I use Ash or Oak for any substitutions.)
        The casting cloth is a representation of Fionn's Wheel and can
        be multicolored (as in the GIF), plain (Black and White) or just
        drawn on the floor or ground. I like to make the largest Circle
        about my height (in my case 6'2" but use what is suited to you).
        I orient the Wheel with the "B" Ogham to the North. I stand on
        the South side of the Wheel facing North about 3 feet back from
        the "M" Ogham. Place the Oghams in a bag and then randomly
        select 7 of them. Close your eyes, spin around three times while
        blanking your mind from everything but your purpose. At the end
        of the third spin toss the 7 "fews" into the air about 3 feet
        above your head and towards the center of the Wheel. Once they
        have settled out immediately read the arrangement of the sticks
        as a general impression only. Write this down. Also record the
        relative orientations and postions of the "fews" upon the Wheel.
        Pick up the cast sticks and return them to the bag. Repeat this
        process twice more so that a total of three readings is
        available.

O'Dubh  :You should now have three Wheel/Ogham Divination charts that
        have the relative positions of 21 Oghams on them. Interpret the
        Oghams based upon the correspondences I referenced previously.
        (This came from Nigel Pennick's Book "Magical Alphabets" with
        the actual meanings for the Oghams being from the Bardic/Druidic
        traditions as passed dowm by the Clan Bards of the O'Flahertys).
        I use the correspondences that "feel" right to me. You should
        do the same. No one set of correspondences is the absolutely
        right one to use. The above correspondences just hang together
        better in my own mind. The basic technique to reading the tale
        of the sticks is to read then deosil (clockwise) and from the
        outside to the inside. The "fews" towards the center represent
        the future and those towards the outside the past. Any sticks
        not on the Wheel are ignored. Crossed sticks conflict. Parallel
        sticks compliment or enhance. Sticks laying on Oghams of the
        Wheel have combined effects. The interpretation is not hard and
        fast. I read the symbols as a "story" that is dynamic. I take
        all three divinations together. If they have no correllation at
        all, I ignore the results and try again. Sometimes A divination
        is not possible. I'll try at least three times to get results.
        The relative agreement of each of the Three Wheel/Ogham charts
        determines the degree of confidence one can have in the
readings, from utter certainty to total confusion! (reminds me of Sex
for some reason but that's another story!<G> I guess the point is that
3145

such Powers and their use are not instantaneous or easy to realize
at times. Sometimes its easy and other times impossible no matter
how much you try!<G>) This entire process of interpretation is very
similar to: Palmistry, Tarot, Astrology or Runes. They are all basically
taking seemingly random or (at least) uniquely individualized instances
from a person's life and attempting to give meaning to such events based
upon how they relate to Magickal symbols and patterns. What is actually
occurring is that the left brain is gathering facts from the cast
patterns that configure the mind and Spirit to allow the right brain to
make the "Salmon leap" to intuitive insight or Illumination. This is
Dichetal Do Chennaib or "cracking open the nuts of Wisdom" at its
finest.

        After the divination is finished, dismiss your Circle and fold
or erase your casting Wheel or cloth. Store them separately and away
from normal life until they are to be used again. I recommend a wooden
or cedar chest. Use whatever represents peace, quiet and solitude for
you.

O'Dubh  : So what have we found from this discussion of Druids, Oghams
and divination? We found that Information exists concerning Druid Oghams
in the ancient 7th and 8th century writings of Irish monks-Druids. We
disovered that Fionn's Wheel can be used as a divination casting cloth
and as a "map" for "Pathworking". We suggested that the Ogham correspon-
dences can identify unique ways to Magickal knowledge and insight.  Most
of this information came from oral Druid histories that were finally
written down in the first millenia by the Druid remnant or Culdean
Monks. I admit that some of my presentation has been colored by my
interests in other forms of MAgick that have more readily available
information, such as Runes, Tarot and Astrology. I have also made every
effort to go to an ancient textural source or, at the very least, to a
modern writer basing their work upon ancient verified Druidic works. In
our future investigations into Druidic practices and Magick, I hope to
continue using the same techniques to discover or rediscover the
Mysteries of the inner Druidic Knowledge.

******************************************************************

Key words to look up and understand for this Workshop and the next:

        Shamanism, Pathworking, Magick, Oghams, Druids, Culdee,
        Celt, Fionn, Archetypes, Jung, Vision Quests, divination,
        meditation, Bards, Invocation, Circles, spirit guides.

During the discussion of Fionn's wheel we will primarily address
archetypes, symbols, Magick and Shamanism as well as Pathworking.
                       CELTIC WORKSHOP (Internet)

This is the second Celtic Workshop. We covered Pathworking using Fionn's
Wheel and how Druids did Magick. (O'Dubhain - 28 Feb 1994)
 
 
       *SYSTEM*             | Switching to Workshop/Seminar 1
       Freepowder           | heloooooo
       O'Dubhain            | Hi!
                              | Looks like just you and me!<G>
       Freepowder           | how many are we?
       O'Dubhain            | Hi Tammy!
3146

       Tammy                | Hi!!!
                                           | I got my old man to give me 15 minutes.
How generous!
       Freepowder           | BRB, Hi tammy! Jee-ah guitch <heheheh>
       O'Dubhain            | What a nice guy!<G>
                                           | Ban jeeah Gwitch!
       Tammy                | Sorry I won't be able to stay for the
whole thing.
       O'Dubhain            | heheheheeh!
                                           | That's ok you can download it later
       Nan                  | 'lo everyone
       O'Dubhain            | Lo Nan!
       Sue Thornburg        | Hello!!!!!!!!!
       Falcon               | Hi All
       Freepowder           | it's obvious that the Celts had a sense of
humor, look at their spelling<G>  HI nan, Hi falc
       Sue Thornburg        | FP> HAHAHAHA
       O'Dubhain            | Hi Falcon!  Hugs Sue
       Sue Thornburg        | Will this be a formal CO, Odie?
       Falcon               | Hi O'D
       O'Dubhain            | Sue>It's semiformal!<G>
       Freepowder           | hi sue, the word for the day is *maismic*
       Wren                 | Hi, guys
       O'Dubhain            | It's a workshop!
       Freepowder           | hi wren
       Nan                  | maismic?
       Falcon               | <lost>
       Sue Thornburg        | Oooh, good, I'm wearing half of my tux.
<g>
       O'Dubhain            | Hi wren
       Falcon               | Hi Wren
       O'Dubhain            | Lo Eric  Let's get cranking folks
       Eric                 | LO OD
       Falcon               | What is a workshop?? <otl>
       Freepowder           | I'll be good, O'd, promise
       O'Dubhain            | A Workshop is another word for a CO But
since its a WOrkshop it's supposed to be hardere!<G>
       Eric                 | and maismic??
       O'Dubhain            | ANYway
       Falcon               | *maismic*
       O'Dubhain            | The way this works to date is I talk about
some subjects and we discuss them
                                  | then we maybe come up with some new ideas
       Sue Thornburg        | Sounds terrific. :)
       O'Dubhain            | It runs like a formal CO to begin Just put
in a ? or a !
       Fred McCandless      | so toss out an idea
       O'Dubhain            | If you have a comment or a question
                                  | OK
                                  | First last week
                                  | We talked about Druids Oghams and Divination.
       Fred McCandless      | ?
       O'Dubhain            | I placed a bunch of  files in the library
16 to be used in the workshop.  ok Fred>GA
       Fred McCandless      | si
       O'Dubhain            | Fred> Got a question?
       Wren                 | He's gone, O'd
       O'Dubhain            | anyway the way it works is just like
3147

that!<G> ok The files give you background on what we discuss.  So the
first question I would ask is....
       Jehana Silverwing    | hi odubh.
                                  | ust
       O'Dubhain            | Why are we studying these subjects?
                                  | Hi Jehana!
                                  | I mean what are we going to get out of this
                                  | study?
       Nan                  | cause we like to waste $$ on CI$? <GGG>
       O'Dubhain            | ANyone want to volunteer an opinion?
       Falcon               | !
       O'Dubhain            | Falcon>ga
       Falcon               | I study things because they are there and
I feel I should learn as much as I can
       Nan                  | !
       O'Dubhain            | Me too Falcon!<G>
                                  | Nan>ga
       Nan                  | on a more serious note....I'm interested
in learning about them because they are part of my heritage and the
heritage of those around me
       O'Dubhain            | That's a reason I study them too Nan. When
I asked myself these questions I came up with some answers.  Why study
Oghams?  The answer was because the Druids used them in Magick.
       David Pfeiffer       | To add more to that Nan, being new here,
I'd like to learn more about the history of the natural beliefs because
they may be the only saving grace of this planet.
       O'Dubhain            | They are symbols of Magick.  David> That's
a good one too.
       David Pfeiffer       | Sorry to interrupt. <g>
       O'Dubhain            | The reason I study Magick is just that
that's ok I study Magick of the Earth and of people and of the SPirit to
find the keys to who I am How we relate to each other and to the Planet
       Jehana               | i agree with david.
       O'Dubhain            | This is a time that we are all coming
together to save ourselves and our Planet The ancient Wisdom shows us a
Way to do this Jehana
       O'Dubhain            | We must look within for the Power of
self-awareness For growth and harmony.  The Oghams are the roadsigns on
the Ways to this Wisdom
       David Pfeiffer       | But the whole idea is not for ourselves.
We are just as important as individuals as a leaf is to a tree.  One
leaf only holds so the tree may live.
       O'Dubhain            | One map of this inner journey is Fionn's
Wheel.  Right again David.  But we must start with ourselves.  To have
a tree one must have leaves. and branches and a trunk and roots as well
as Life.  It's all got to work together.  The purpose of this workshop
tonight is to  determine the way that Fionn's Wheel shows us how to
"Pathwork" to knowledge of ourselves.
       Nan                  | ?
       O'Dubhain            | To show how Druids did this Yes Nan
       Nan                  | i think i know what you mean by "pathwork"
but could you please give a brief definition so that i know we're
thinking the same
       O'Dubhain            | OK. Pathworking is basically an inner
journey to discover Truths within ourselves
       Falcon               | ?
       Nan                  | thanks
       O'Dubhain            | It allows us to tap a "Higher" wisdom To
3148

know our totems and our Spirit guides. Yes Falcon ga.
       Falcon               | What is Finion's Wheel?
       O'Dubhain            | Fionn's Wheel is a representation of the
Oghams laid out in Circles around a center.  Like a Native American
Medicine Wheel.  It is pretty much the same thing for shamanistic
purposes I uploaded a GIF of it into Lib 16 as FIONNW.GIF
       Falcon               | thanks
       O'Dubhain            | On it are the Ogham symbols for our
journey.
       Wren                 | ?
       O'Dubhain            | Each symbol represents an ability or a
knowledge to be gained or understood, Wren ga
       Wren                 | Is there a book with the diagram?  I can't
see GIF's
       O'Dubhain            | It's in the following books: "The Book of
Ogham" by Edred Thorsson, "The Celtic Shaman" by John Matthews
       Jehana               | will capture the gif.
       O'Dubhain            | "The Book of Ballymote" by a 7th century
Culddean Druid<G>, Jehana also in Religion lib.
       Jehana               | okay, odubh.
       Beth Campbell        | send 2 what's Palyne? Is this a formal co?
       O'Dubhain            | yes Beth?  The way Druids worked Magick
was by "becoming" or by actually changing reality A classic example of
this is The Song of Amergin the Druid who aided the Gaels in defeating
the Tuatha de Danaans.  I quote from his song:
                                  | "I am the wind which breathes upon the sea.
                                  | I am the wave of the ocean.
                                  | I am the murmur of the billows.
                                  | I am the ox of the seven combats.
                                  | I am the vulture upon the rocks.
                                  | I am a beam of the Sun.
                                  | I am the fairest of plants.
                                  | I am a wild boar in valour.
                                  | I am a salmon in the water.
                                  | I am a lake in the plain.
                                  | I am a word of science.
                                  | I am a point of a lance in battle.
                                  | I am the God who created in the head the fire.
                                  | Who is it who throws light into the meeting
                                  | in the mountain?
                                  | Who announces the ages of the Moon?
                                  | Who teaches the place where couches the Sun?
                                  | If not I?
       Jehana               | I think this song is a teaching ballad.
       O'Dubhain            | I invoke the land of Ireland!"
       Jehana               | by the way, whose translation is this?
       O'Dubhain            | Yes it teaches and it invokes the power of
the Land.  This was the translation by Douglas Hyde.
       Jehana               | okay, just simply because it is slightly
different than the one i remembr.
       O'Dubhain            | This Spell was used by the Druid to
overcome the winds raised by the de Danaans in their battle for the
Land.  It is an example of the way a Druid would work.  There are other
tales of shamanistic workings by Druids
       Freepowder           | ?
       O'Dubhain            | Among these is "How the Tain was Recover-
ed" Yes FP?
       Freepowder           | you spoke of becoming, is Amergin actualy
3149

becoming... those things or, has he been in the past?
       Nan                  | or is it a metaphor?
       O'Dubhain            | He is actually synchronizing himself with
the spirit that controls these items.  It is a series of symbols. It can
be viewed metaphorically.  But the fact is it got results.  The wind
died and the Gaels landed on Ireland.
       Freepowder           | ok GA
       O'Dubhain            | Present day shamans do the same thing.
The story of the Tain was lost and had to be recovered.  It had been
written in Oghams on sticks and sent to Italy.  None of the bards had a
memory of the entire story, so they sent two men to recover the Oghams,
Senchan and Muirgen.  No one knew where to look for these Ogham sticks.
So Muirgen decided to ask Fergus mac Roich (only one problem---Fergus
was dead) So Muirgen slept on his grave and invoked the ghost of Fergus
to reveal the entire story.  The Spirit of Fergus appeared in a cloud
and for three days recited the entire epic.  Muirgen was able to go back
to the Bards and tell the entire tale.  This tale was written down and
we have it today.  This is an example of dream traveling to discover
hidden knowledge
       Artemisia            | ?
       O'Dubhain            | yes Artemisia?
       Artemisia            | sorry...computer fart
       O'Dubhain            | hahahaha! ok
       Jehana               | <rofl>
       Sue Thornburg        | <snork>
       Freepowder           | <LTB>
       O'Dubhain            | mine was getting constipated!<G>
       Freepowder           | *maismic*
       Jehana               | LTB?  lettuce, tomato and bacon?
       O'Dubhain            | haha!
       Nan                  | lol
       O'Dubhain            | gotta be! <wiping eyes> Anyway the point
is Druids did Magick in a lot of ways that has to be discovered again
from studying these tales.  Native Americans pass this kind of know-
ledge down from teacher to student.  We are not so lucky. We have to dig
it out of books and figure out the symbolisms!
       Sue Thornburg        | Unless we have an O'Dubh and a computer.
:)
       Artemisia            | :-)
       O'Dubhain            | <taking a bow> But not for speed typing!-
<G> or typos!:(To take a Journey on Fionn's Wheel, I suggest One study
the Paths as outlined in Workshop #1 in Library 16 here as CLTWS1.TXT.
       Beth Campbell        | <g> Does this mean ... those who don't
respect the past are doomed to repeat it?
       Jehana               | only if it was a "bad" past <g>.
       Freepowder           | *maismic*
       Sue Thornburg        | <chortle>
       O'Dubhain            | I think we all get our turn in the
"barrel"!<G>
       Jehana               | sorry.
       O'Dubhain            | The first Path according to my inner
vision
       Beth Campbell        | wrong choice of words (sorry) (must be
mercury) going to repeat it
       O'Dubhain            | and as based upon the Oghams in Nigel
Pennicks "Magical Alphabets" is the Way of Protection.  This Way has the
Oghams B L F S N on it from the outside to the center.  Each Ogham on
this Path teaches us a Magickal ability.  The first Ogham B stands for
3150

the tree Birch--The White Tree of Purity and Purification.
       Jehana               | B is birch in the norse runes, too.
       O'Dubhain            | It is used to protect and Purify us before
we start our journey within.  It was the first Ogham ever used. It
warned Lugh that his wife was going to be abducted to the Underworld and
it will serve to show us that we are protected. Life springs anew.  To
make such a journey one should meditate and cleanse oneself of all
unclean and impure thoughts.
      Beth Campbell        | (sounds like Eve and the Apple)
       O'Dubhain            | Native Americans might do this in a "sweat
lodge".  more of a putting away of the mundane bagage of life. baggage
that is !<G>  Make an Out of Body (OOBE) type of Journey to a White tree
shining against a totally Black Darkness.  Use its image to purge your
mind of distracting thoughts and go to the next level ---The Tree of
Life.  Upon this tree one learns to shield unwanted psychic energies and
Magicks. This Ogham is "L" for Rowan. When one is floating in an OOBE
one needs such shielding to travel safely.
       Freepowder           | ?
       O'Dubhain            | The next symbol in our journey is --"The
Red Man". FP ga
       Freepowder           | sould it be too long to cover their
protection in a bit more detail?
       O'Dubhain            | It would take an entire workshop.
       Freepowder           | thought so, <G> GA
       Artemisia            | :-)
       O'Dubhain            | I'll cover this with a post on the Section
15 message board.
       Nan                  | 15 or 16?
       O'Dubhain            | The Red Man or the Fear Dearg is a
Supernatural being
       Jehana               | how about a library file?
       O'Dubhain            | that is a fire entity. That too Jehana!<G>
He sometimes will rescue us from the Other forces of the Underworld.
His Ogham is the Alder Tree.  Fp ga
       Freepowder           | the whistle tree!<G>
       O'Dubhain            | Ah!  Perhaps the whistle will lead us from
the Underworld!?<G>
       Fea'dog              | it does me!
       O'Dubhain            | Red is the color of life and frees us from
conflicts and shields us in our lives.  Once we are pure and can shield
and have no inner conflicts, it is time to learn of Magick itself!  The
next step or Ogham is The Moon.  It is the letter "S" for the White
Willow.  This is a form of the Goddess and leads us in Divinations to
guide our future travels on the Wheel.  The last or inner Ogham on this
path is "N".  It represents the Keys to inner Knowledge that we have
gained.  It is the Black Ash.
       Rachel               | hello
       O'Dubhain            | It also gives us the insight "as Above so
Below".
       Jehana               | hello.
       Rachel               | what is the subject?
       O'Dubhain            | All our previous insights will aid us in
the physical and the astral worlds.  Rachel, this is a Workshop on
Celtic Magick.  These keys and knowledge must grow like seeds within us.
In the future, they allow us to work our Power, the Earth's Power and
the Power of the Spirit.  This completes the Way of Protection. I
suggest that each of you try such a journey on your own, in a Circle or
Safe quiet place.  Learn the symbols for the Oghams from the tables in
3151

the library (there are about 7 there I think).  Shamanistic journeys are
very individualized.  Use symbols that have meaning to You.  To complete
the journey around Fionns Wheel would cover the entire year and the
Major festivals.
       Nan                  | is that the next workshop, the festivals?
<g>
       O'Dubhain            | Really project yourselves into the Wheel
and you will find your own inner guide and Truth.
       Beth Campbell        | (sorry)
       O'Dubhain            | Nan>I think that'd be a good one The Major
festivals are Imbolc Beltane Lughnasadh Samhain The Solstices and the
Equinoxes Each of these can be found on the Wheel.  I hope that I wasn't
too sketchy on this!<G>
       Nan                  | this medium is a bit slow and time
consuming to cover this kind of stuff
       O'Dubhain            | I know my typing can stand improvement.
       Artemisia            | You were very good...<sigh> but I don't
think I'm ever going to get this.
       O'Dubhain            | John Matthews covers shamanism fully in
his Book
       Nan                  | can you pre-type any and use cut and
paste, that might help
       O'Dubhain            | "Celtic Shamanism". I could but then we
lose spontaneity and dialogue.
       Nan                  | we could still be spontaneous in the
discussion, but the information portion we're all being quiet anyway
       O'Dubhain            | Hey!  Ok! Next time lends itself to
uploading on the festivals. <g>  I would like you each to consider
making a shamanistic journey and messaging me about it.
       Pietra               | ?
       O'Dubhain            | You might be surprised about what you
find. Pietra ga
       Rachel               | I have a ?
       Pietra               | Is this in part where the Masonic orders
"get their symbolism? I noticed a lot of simularities
       O'Dubhain            | Not sure.  Not a Mason, but I wouldn't be
surprised.  I'll ask around.  <that's my homework>
       Falcon               | ?
       O'Dubhain            | Rachel ga ok Falcon ga
       Falcon               | What is a Mason?
       O'Dubhain            | Any answers from the group?
       Artemisia            | I know a little
       Pietra               | !
       O'Dubhain            | fire away
       Artemisia            | My papa was a shriner, very similar They
seem to be exclusive mens orders
       Maire                | H'lo, O'Dub, et all.  Just peeking in to
see the conversation.
       Artemisia            | the women are part of the outer circle
       Pietra               | Freemansonry dates itself to the time of
the pharohs
       O'Dubhain            | Maire>just about done here
       Artemisia            | The masons did a consecration of a
washington d.c. monunment
       Beth Campbell        | The masons were the brick layers
       Artemisia            | and used the earth-air-fire-water symbols
as part of consecrating the cornerstone
       Maire                | O'Dub> thx.  Still monitoring tho.  Might
3152

see something interesting <g>
       Nan                  | isn't there a Masonic forum or section
somewhere, maybe in religion?
       Pietra               | and even before According to them the
square and compass (symbols of Freemansonry) stand for the masons who
built the pyramids
       O'Dubhain            | Haven't seen one. George Washington was a
Mason.
       Nan                  | are we finished for the night, it's past
my bedtime <g>
       O'Dubhain            | And the Pyramid with the Eye on it on the
Great Seal of the US is a Masonic Symbol.
       Pietra               | They are a one God  belief but have lots
of cabalistic degrees
       Artemisia            | rilly?
       O'Dubhain            | I declare the Workshop over for the
night!<G>
       Beth Campbell        | The Masons erected a monument to GW in
Alexandria VA
       Nan                  | look for it on the dollar bill artemisia
       O'Dubhain            | Let the games begin!<G>
       Artemisia            | I know it's there...just didn't know it
was masonic
       Nan                  | thanks O'D' i didn't wanna leave and miss
anything :) bye all, see ya next week
       Artemisia            | night, nan
       O'Dubhain            | It'll be in the library 16 as CLTWS2.TXT
       Mark A. Foster       | Did I just miss a conference?
       Artemisia            | hehehehe
       O'Dubhain            | Just finished Mark.
       Falcon               | Night Nan
       Mark A. Foster       | On what?
       Maire                | G'night, Nan
       O'Dubhain            | But we're doing another next week at 10 PM
EST
       Pietra               | They have associated groups for women and
adolescents.
       O'Dubhain            | It was on Druid Magick.
       Mark A. Foster       | What subject?
       Beth Campbell        | Folks are old if more than twice your age.
       Mark A. Foster       | Druid magic. Sounds interesting.
       Pietra               | Falcom>> Are you confused Yet?
       O'Dubhain            | I think so!<g>
       Mark A. Foster       | I didn't see an announcement.
       Artemisia            | <G>, beth
       O'Dubhain            | It's in the Flash! check it out.
       Mark A. Foster       | Oh, ok. Where is that?
       O'Dubhain            | We'll be here everyweek on Mondays at 10PM
       Mark A. Foster       | Under "special"?
       Falcon               | Pietra>I will always be confused
       Artemisia            | gosh...I can feel my visa floating away!
<G>
       O'Dubhain            | MArk>Are you running WinCim?
       Mark A. Foster       | 10pm Eastern?  DOSCIM
       O'Dubhain            | yep EST look under Special and Notices
       Mark A. Foster       | Okay.
       Pietra               | O'dubh>. yes is forum group -- but the
info you get there
3153

       O'Dubhain            | Should be a news Flash there
       Pietra               | will not tell you about "secret work"
which is the real purpose of FreeMansonry
       Mark A. Foster       | I just saw it. Never knew that was there.
Thanks.
       O'Dubhain            | Ta failte romhat!
       Mark A. Foster       | Nite, y'all.
       O'Dubhain            | Nite Mark Slan leat!
       Artemisia            | Yes, and membership is very exclusive...-
even used to be limited by color and financial status
       Falcon               | Bye Mark
       O'Dubhain            | Pietra>I plan to find out
       Falcon               | bye all
       O'Dubhain            | I have my ways you see!<G>
       Pietra               | Still is
       O'Dubhain            | Bye Falcon!! Thanks for coming!
       Artemisia            | yeah, i figured...just didn't wanna specu-
late
       O'Dubhain            | Artemisia>How did the healing go?
       Pietra               | am Member of Eastern Star and Dad is 33rd
degree (the highest)
       Artemisia            | great! very powerful
       O'Dubhain            | Great!!!
       Artemisia            | Thanks for all the encouragement!
       O'Dubhain            | I was pumping the energy your way!
       Artemisia            | Thanks!  I knew I could feel a little
ooomph!<G>
       O'Dubhain            | Pietra>Show your dad the tables and get
his thoughts please!:)  Artemisia> Glad I could ooomph ya! <G>
       Artemisia            | hehehehehe
       Pietra               | I would if we were on speaking terms
however I have the book
       O'Dubhain            | Pietra>Good enough.  Maybe some Druids
hiding in there!?
       Artemisia            | I wouldn't doubt it!
       Pietra               | They would say so
       Artemisia            | it seems like they take from several
traditions
       O'Dubhain            | Some of these societies formed about the
same time as a rebirth of interest in the occult and Druids.
       Pietra               | It is interesting that along with some of
the rest of us the inquisistion tortured and put to death all Masons
they could find.
       O'Dubhain            | Might have members in both paths.
       Artemisia            | hmmmm
       Pietra               | they certainly do --I am one
       O'Dubhain            | Sounds like they were intent on eliminat-
ing anyone that thought for themselves.  Might have to talk to my uncles
about this.  They are Masons.  But those guys are very secretive ! Just
like Druids!<G>
       Pietra               | Oh good
       Artemisia            | Yes, they are <G>
       O'Dubhain            | Anyway, Thanks to all!
       Artemisia            | Thanks to YOU!
       O'Dubhain            | Gotta sleep and catch a plane!<G>
       Pietra               | bye y'all
       O'Dubhain            | See you all tommorrow! Hugs all around!
       Artemisia            | tomorrow?
3154

       O'Dubhain            | bye sure!
       Beth Campbell        | Nite O'Dubh!
       O'Dubhain            | just for chitchat!
       Artemisia            | Oh.
       O'Dubhain            | nite Beth Hugs
       Artemisia            | night, O'D night, everyone
       Maire                | Night, O'Dub.  Happy landings, and hope
your stewardess brings you lots of complimentary drinks<g>
       O'Dubhain            | <G> Thanks bye all!

CELTIC WORKSHOP 3 - CELTIC FESTIVALS

This an edited transcript of the Third Celtic Workshop presented by
Searles O'Dubhain. The topic for the evening was scheduled to be
the Major Celtic yearly festivals and their hidden meanings. Oghams
were used to attempt to discovery the magick and Mystery within each
festival.

(2-1,Freepowder) Dia duit
(2-11,O'Dubhain) Dia Dhuit!
(2-1,Freepowder) Hi KEN
(2-11,O'Dubhain) Welcome Kenneth 23!!
(2-1,Freepowder) Hi Nan!
(2-11,O'Dubhain) Hiya Nan!
(2-1,Freepowder) Hi bianca
(2-9,Bianca)     O'Dub, Wren will join us later
(2-11,O'Dubhain) Tonight we are going to do a Workshop.
(2-29,Nan)      'lo all :)
(2-26,Wren)      Hi, guys
(2-2,STUART NICHOLSON) Hi, are you there bianca
(2-11,O'Dubhain) Dia dhuit Wren!
                 Yo Stuart!
(2-1,Freepowder) too bad CIM doesn't have macro's F10=HI <G>
(2-9,Bianca)     hi stuart
(2-17,Kenneth 23)Freepowder> An bhfuil Gaelige agat?
(2-17,Kenneth 23)Hi all!
(2-1,Freepowder) K> no, I think, <G>
(2-11,O'Dubhain) Ta', beaga'inin!
(2-29,Nan)       what's the topic tonight?
(2-11,O'Dubhain) Tonight we are going to discuss the major Celtic
festivals
(2-1,Freepowder) ever try to learn gaelic in Las Vegas? craps yes, but
gaelic?
(2-17,Kenneth 23):)
(2-2,STUART NICHOLSON) Bianca are you still there?
(2-17,Kenneth 23)What?  You mean there's a "Luxor," and "Aladdin,"
                but no "Tara"?!?
(2-11,O'Dubhain) Anyaway I'm the presenter here and everone should
listen up
                while I do my pitch!<g>
                We are going into formal CO mode.
                What will follow is a discussion of Celtic Festivals and
                their meanings.
                (At this point I lost my telephone connection and had to

                log back in.)
(2-29,Nan)      must've gotten dumped
(2-7,O'Dubhain) Sorry got knocked off line!<G>
3155

(2-1,Freepowder)He falls off occasionally, whiskey I think <G>
(2-17,Kenneth 23)O'Dubhain...I thought a renegade god ate you.
(2-7,O'Dubhain) hahahaha!
(2-2,STUART NICHOLSON) hello...
(2-7,O'Dubhain) Nope a phone call from a damsel in distress!<G>
(2-26,Wren)     He's baaaack!
(2-7,O'Dubhain) hahahaha ken!<G>
(2-17,Kenneth 23):)  Well a worthy cause, at least
(2-1,Freepowder)too much of the creatur?

(2-7,O'Dubhain) I'm back and let's get going before Mercury goes RX
(2-29,Nan)      can/did you turn off your call waiting O'D?
(2-7,O'Dubhain) Now as I was saying I'll present then we discuss
                use a ? or a ! to ask a question or request
                time to make a remark.
(2-30,Jehana Silverwing) hiya, can't stay for long.
(2-30,Jehana Silverwing) but bianca said hi, so here I am *g*.
(2-7,O'Dubhain) Hi Jehana
                here we go:
(2-30,Jehana Silverwing) hello odubh...
(2-9,Bianca)    hi pietra
(2-9,Bianca)    hi jehana
(2-7,O'Dubhain) The Celts celebrated 8 major festivals during the year.
Four of these festivals are associated with the Sun and four are tied to
the phases of the Moon.
 
I will briefly discuss the Lunar or Fire Festivals first.
 
The Celtic year is divided into halves marked by the two great fire
festivals of Samhain and Beltane. The period from Samhain to Beltain
is(2-9,Bianca) sid and mindy called "an Ghrian beag" or the "lessor
Sun".  The period from Beltain to Samhain is called "an Ghrian mor" or
the "greater Sun". The year is further subdivided by the other two
yearly fire festivals of Imbolc and Lughnesadh.All of the fire festivals
are celebrated at night and are held during the Full Moon. They are
primarily concerned with agriculture, nature, pasturing and livestock.
 
(2-1,Freepowder)?
 
(2-7,O'Dubhain) Samhain is the begining of the Celtic year and marks the
time of the Cailleach and the begining of Winter. The doors of the Sidhe
are opened on this night and the veil between the Worlds is thinnest.
This is the night that Druids offered sacrifices (usually the excess
cattle that would form the basis of the Winter's meat stores). This is
the time that the Ancestors walk the Earth once more and cross the thin
veil to visit with the living. Samhain is associated with the province
of Munster and the fortress of Tlachtga.
 
Beltane marks the begining of Summer and is dedicated to the "Shining
One:" or Bel. Two large bonfires were ignited and cattle were driven
between the fires and into the fields for Summer pasturing. This was
also done to purify them from their long Winter confinement. Men and
women were known to leap through the flames for purification at these
fire festivals.  Usually the men first then the women (and after the
flames had diminished!<g>).  This night is the time when the Sidhe walk
the land and mortals must overcome their Otherworldly enchantments and
temptations.   Beltane was the time when divorces were granted in
Ireland as well as a night of release from the Winter. This festival was
3156

associated with the province of Connacht and the fortress of Uisneach.
 
In ancient Ireland an additional two fire festivals were celebrated:
Lughnasadh and the feast of Tara (celebrated every 3 years).
 
Lughnasadh was the time of the first harvest and a time of games and
competitions. It is associated with the Goddess of Sovereignty.  The God
Lugh held this festival to celibrate the efforts of his fostermother
Tailtiu to clear the fields of Ireland for planting.  It was also the
time when couples could enter into a "trial marriage" known as a Brehon
wedding. The couple would clasp hands and thrust them through a circular
opening in a special stone, while announcing to the Brehons (judges and
lawyers) that they intended to live together for a one year trial
period. Either party could break the marriage by a public announcement
during the feast of Beltane. This festival lasted for a month! The feast
of Tara was held every three years to distribute laws and gather
records.
 
An additional festival was added later.  This is Imbolc and was held in
Leinster to celebrate the Goddess Brigit. This festival marks the ending
of Winter's grip and the passing of the influence of the Crone or
Cailleach to the Maiden of Spring. It is the time of the first lambs and
of new beginings. Brigit's sacred flame was tended in Leinster in a
sacred center for female Druids. This festival was usually one of the
home and the hearth and was usually presided  over by the female head of
the house.
 
The Sun festivals are MidWinter and MidSummer Solstices as well as the
Spring and Vernal Equinoxes. These festivals mark periods of greatest
imbalance between the Sun and the Moon as well as the periods of
greatest balance. Not much is known about how these Sun festivals were
celebrated by the Celts, if at all. One source I've read claims they
are evidence of Anglo-Saxon influences on later Celtic life and
practice. Most authors state that only the lunar festivals were publicly
celebrated (at least by the Irish).  Perhaps the Druids used the Solar
days for Magick and Divination. I am still researching these celebrat-
ions and am not prepared to discuss them in detail this evening.
 
(2-7,O'Dubhain) Perhaps we should discuss the previous presentation
before we get to the Magickal meaning of the Lunar festivals?
 
FP>ga
(2-1,Freepowder)you answered it <G>
(2-7,O'Dubhain)  Ok I know this was a long spiel but now we can discuss
it.
     The following pieces are much shorter with more room for discussion
(2-1,Freepowder)?
(2-7,O'Dubhain)  FP>ga
(2-29,Nan)       ?
(2-1,Freepowder)the festivals I have herard of samhain etc. are solar?
(2-1,Freepowder)but not agreed upon?
(2-7,O'Dubhain)  The Solar festivals are not really ancient Celtic
public festivals.
(2-1,Freepowder)GA
(2-3,Pietra)     !
(2-7,O'Dubhain)  Samhain is a lunar festival.  But More research must be
done on the Solar festivals. ga FP
(2-17,Kenneth 23)Are the Solar festivals mentioned at all in Greek or
3157

Roman chronicles as Celtic festival days?
(2-7,O'Dubhain)  Kenneth >Will get to that question in a minute.
                 Fp>done?
(2-1,Freepowder)GA
(2-7,O'Dubhain) Nan>ga
(2-29,Nan)      two questions, how are the lunar holidays determined
(dates) and what is the connection of
(2-29,Nan)      the Sidhe with Beltane?
(2-29,Nan)      ga
(2-7,O'Dubhain) Nan>I'll answer those in the following presentation.
Pietra>ga       ok
(2-3,Pietra)    didn't the people also jump the bonfires?
(2-7,O'Dubhain) Pietra>Yes they did. And sometimes they were sacrificed
in them But that was very long ago.  The Human sacrifice was replaced by
animal and agricultural sacrifices.
Kenneth>The Romans influenced the Britains and also the Vikings and
Anglo-Saxons  This is where the Sun festivals come from although they
could have been Druid ceremonies closed to the public.
Kenneth>ga
(2-17,Kenneth 23)Hmmm...I see.  So as far as readily evident public
festival information goes,
(2-17,Kenneth 23)the Solar festivals are recent -- at least in the sense
of "post-Roman?"
(2-7,O'Dubhain) Kenneth>Yes I believe so. These festivals are part of
the Wiccan year.  Because Wicca embraces soo many diff backgrounds and
deities.  anyway I'm going to talk a little about the Magickal sig-
nificance of these holidays and festivals now.  We will use the Oghams
from Fionn's Wheel to get an inkling of what was really going on during
these festivals.  Any other questions before I start?

ok From the "Crane Bag" of Mannanan mac Lyr The Festival of Imbolc
(First Full Moon in Aquarius) The Feast of the Goddess Brigit.
 
                Ogham Symbol "EA":
                Koad or Eadha the Sacred Grove
                Death (Tarot).
                Unity of the Eight Festivals of the Year.
                The Wheel of the Year.
                forty shades of green.
 
 
                Interpretation and Meanings:
 
     This is the festival of new beginings.  This is the time when most
new life came forth (first shoots of spring, lambs and the childern that
were sired at Beltain).  A celebration of the Triple Goddess, showing
the passage of winter and the advent of summer. The Time of the Maiden
who bridges the gap from the Dark Queen of the UnderWorld to the Red
Mother of Life and Plenty.  The Mystery here is the unity of Death and
Life through the Promise of the rebirth of the Green World as represen-
ted by Brigit, the Maiden of the hearth, the home, poets and the forge.
Imbolc is the time of divination, augury and seeking of new directions
for the year.  I believe that Imbolc is a carry over from an earlier
Goddess religion in Ireland.
                Discussion or questions anyone?
(2-1,Freepowder)?
(2-7,O'Dubhain) FP>ga
(2-1,Freepowder)Brigit did poets, who did musicians? <G>
3158

(2-1,Freepowder)GA
(2-7,O'Dubhain) Well the Dagdha played a mean harp.  And Lugh was
multi-talented.
(2-1,Freepowder)LOL
(2-1,Freepowder)no "patron saint" of musicians?
(2-1,Freepowder)GA
(2-7,O'Dubhain) Well Taliesin was the king of Bards And was the greatest
of musicians as well.  So he would be your God of Musicians.
(2-1,Freepowder)he was welsh! Amergin maybe? <G>
(2-7,O'Dubhain) Amergin was also a great bard.  He seems to be Talies-
in's counterpart.  Ok on to Betaine!
     From the "Crane Bag" of Mannanan mac Lyr The Festival of Beltain
(First Full Moon after the Hawthorne's bloom)  The Feast of Bel and the
twin bonfires.
 
                Ogham Symbol "OI":
                Oir Spi'ona'n Eirinen Fair.
                Childbirth.
                The Spindle of the Wheel.
                White or Red.
 
                Interpretation and Meanings:
 
This is the festival of life. On this day, the sacred fires were lit on
the hill of Tara. Fires were lit on hills across Ireland when the signal
fire was observed until the land was surrounded in a circle of fire.
Beltain marks the begining of summer when the land is filled with
plenty. This a time when the ways between the worlds are open and the
Sidhe are most likely to grant gifts to those who seek them early in the
morning. It is also a time that is central to the entire cycle of
agriculture. It is now when the promise of spring is fulfilled. The
Maypole symbolises the fertility rites of this festival. Strange that
the red and white streamers of the Maypole should remind us of the DNA
Helix of Life. Life is the Spindle and Love is the weave. In Ireland
the people dance around a burning bush in a "serpent" dance. Beltaine is
the time of our maturity and the fulfillment of desires.
 
                Questions or should I go on?
(2-1,Freepowder)?
(2-7,O'Dubhain) FP>ga
(2-1,Freepowder)Bel was the god of the dead?...
(2-1,Freepowder)and this was a festival of life? GA
(2-1,Freepowder)<G> Ok
(2-7,O'Dubhain) There is controversy over whether Belenus is really the
God for whom this festival is named.  But Belenus, Bael, Bile and Beil
are all names associted with this festival. Some of theses are Sun Gods
eg "Shining Ones" Irish sources say this that Beltaine really means
Great Fires!<G>
(2-29,Nan)      ?  Nan>ga
(2-5,JUAN)      HELLO EVERYBODY
(2-7,O'Dubhain) Juan Standby please Co in progress
(2-29,Nan)      what if there's no Hawthorn around? how do you know when
this festival is?
(2-7,O'Dubhain) Nan>It's commonly called May Day in Western Europe.
That's May 1 or the closet Full Moon to May 1.
(2-29,Nan) ok
(2-7,O'Dubhain) That's the first full moon in Taurus.
(2-17,Kenneth 23)?
3159

(2-7,O'Dubhain) Kenneth>ga
(2-17,Kenneth 23)Beltane seems to be characterized by masculine symbols
-- was it a special day for men, such as entrance to manhood festivals,
or such?
(2-7,O'Dubhain) Kenneth>It was a day of festivities for both men and
women It's also associated with the first Battle of Moytura.  Women and
men both fought in that battle.
(2-17,Kenneth 23)<nod> Was there any particular ascent to adulthood
ritual in Celtic festivities?
(2-17,Kenneth 23)I see...
(2-7,O'Dubhain) All the festivals were used as rites of initiation since
this was a time of gathering of the clans.  many times a boy would be
initiated by graduating from warrior training or bardic training he
could then demonstrate his prowess.
(2-17,Kenneth 23)Ah...I see.  So anything involving community could be
done on those days (including Bhar Mitzvas :D)?
(2-7,O'Dubhain) Something like that! and also lots of games and
competitions.

(2-7,O'Dubhain) Pressing on  here From the "Crane Bag" of Mannanan mac
Lyr
 
 
                The Festival of Lughnasadh
                (First Full Moon in Leo)
                The Feast of the God Lugh.
 
                Ogham Symbol "UI":
                Uinllean Fea' Ffawyddean Beech or Phagos.
                Chieftain.
                Magickal Hardness and Resistance.
                Ancient Wisdom as a foundation.
                Tawny or light roebuck.
 
                Interpretation and Meanings:
 
This festival is linked to many ancient practices in Ireland. Contracts,
marriages and other binding agreements were made on this day. This is
the day of the Marriage of Lugh. It is also the day when the performance
of the clan chiefs was evaluated and perhaps a new chief was chosen.
This is the time of the great horse fair and fittingly enough the
marriage of the King to the land. This could sometimes involve a ritual
whereby the new king was symbollically mated with a horse, Symbolizing
the Goddess of Sovereignty. The first harvest had already been reaped.
 
                Ogham Symbol "IO":
                Pethbol Guelder Rose
                The step into the Inner Mysteries.
                Pink or Pale.
                The dance of life.
                The Crane Dance.
 
                Interpretation and Meanings:
 
Since this festival is linked to the young god Lugh that replaces the
older god Nuada, it is also linked to the mysteries as Lugh is "Samil-
danach" or "multi-talented". It is very possible that a series of
examinations was given to Druidic students on this day, corresponding to
3160

the series of tests that Lugh had to pass in competitions with the other
Gods before he was admitted to their company. One such contest is in the
throwing of stones or chariot wheels that occurred during the weeks of
this fair. Another is the playing of board games at this time such as
"fidchell", a game played with wooden pieces (possibly Oghams) and
similar we are told to chess. My own opinion is that it was a kind of
divination. The point here being that just as Lugh proved himself worthy
to join the company of the Gods by being "Samildanach", so I interpret
this symbol to imply that new Druids were admitted to the  inner
mysteries and Circles by passing their tests during this festival.
(2-7,O'Dubhain) Questions?
(2-17,Kenneth 23)?
(2-7,O'Dubhain) Kenneth!>ga
(2-17,Kenneth 23)Sorry...just one little thing I've always wondered --
Fidchell, and games like it in other celtic groups, are mentioned
frequently in literature and legend.  Are there any surviving fidchell
sets?  How is information known about the game?

(2-7,O'Dubhain) Kenneth>Not much is known about the game.  No sets
survive but it must have been something!  Everyone was playing it!<G>
more? ga
(2-17,Kenneth 23)No...that's all, thanks!
(2-1,Freepowder)O'D? GA
(2-7,O'Dubhain) ok

                From the "Crane Bag" of Mannanan mac Lyr
 
 
                The Festival of Samhain
                (First Full Moon in Scorpio)
                Ogham Symbol "AE":
                Amancholl, Mor, Xi, Pe'ine, The Scotch Pine.
                Shower of the Way.
                Marker of the Ley Lines.
                Bringer of Illumination.
                The Container of Wisdom,
                The Sacred Pine Cone, Buarci'n.
                Spirit.
                The Sea. Green or Black.
 
 
                Interpretation and Meanings:
 
There are many meanings to this symbol. The first is the Sea represen-
ting the darkest depths and also the source of all life.  The mystery
here is that as life ends, so it begins in the same place and from the
same source, the Sea (or Otherworld for which it is a symbol).  This
celebration honored the Night of the Dead, when the ancestors walked the
Earth once more and the ancient knowledge could be re-acquired.  It also
celebrated the mating of the Dagdha with the Morrigan, the Queen of
Death and Darkness, the Washer at the Ford. She gives the Dagdha the
advice to assemble the Aes Dana or skilled ones and to advance upon the
Fomorians at Maige Turedh. The Goddess of War then goes to kill the King
of the Fomorians (Indech mac De Domnann) in his tent at Scetne. The
Second Battle of Maige Turedh (Moytura) is won by the De Danaans on
Samhain.  I interpret this story of the Dagdha (The All Father)with the
Goddess of Darkness (The Triple Morrigan) to mean that the will of the
One was united in the Power of Dark and Light to be used during this
3161

"gray time" of twilight. The Spiritual aspects overcome the Mental and
Physical aspects (the Fomorians and  the Firbolgs, defeated in the first
Battle of Maige Turedh) to claim the Land and ALL that is. The victory
of the Spirit assures us that the Wheel will turn eternally and that the
three aspects of humanity are forged together through the two battles of
Maige Turedh. Please read Steve Blamires's excellent interpretations in
his work "The Irish Celtic Magical Tradition". This last marriage of the
Dagdha and Morrigan also represents the mystery of life from death.
I believe that to be the Ultimate Mystery of Druidism or any other
religion.
(2-7,O'Dubhain) questions?
(2-1,Freepowder)?
(2-7,O'Dubhain) Fp>ga
(2-1,Freepowder)did the Irish believe in reincarnation? GA
(2-7,O'Dubhain) Yes they did. They believed that when you were re-incar-
nated, it would hold true to the bloodlines.  Like maybe you are your
great grandfather or grand mother re-incarnated!<G>
(2-1,Freepowder)not "karmic" then?
(2-7,O'Dubhain) Not a great deal of karma there.  They did hold each
accountable for their life's actions.
(2-1,Freepowder)what about if you are adopted? <VBG>
(2-7,O'Dubhain) he Irish also believed in "fosterage" so that you became
"blood brothers".  So I suppose you could re-incarnate in someone else
that way!<G>
(2-1,Freepowder)LOL
(2-7,O'Dubhain) yep.
                More questions or What shall we discuss next time?
(2-1,Freepowder)?
(2-7,O'Dubhain) FP>ga you devil!<G>
(2-1,Freepowder)was the Morrigan just death and destruction ...
(2-1,Freepowder)or had she redeeming qualitys?
(2-2,Pietra)    celtic Music (lol)
(2-7,O'Dubhain) HAhahaha! She might have played the bones perhaps!<G>
(2-1,Freepowder)ROFL!
(2-2,Pietra) !
(2-7,O'Dubhain) The Morrigan was also the patroness of Magick and
WItches!<G> Pietra>ga
(2-2,Pietra)    got another Cd for you Great fire away I declare the
Workshop ended!  Thanks for coming you diehards!<G>
(2-29,Nan)      thanks O'D! great info see ya next week......if i can
rent a 'puter on the road, sigh
(2-1,Freepowder)good job, as usual! Next time?
(2-17,Kenneth 23)<clapping> Thanks for the presentation!  I'm glad I had
the recording option on!

(2-7,O'Dubhain) Ta failte romhat!(you're welcome)
                I will post it in the library in the next few days.
(2-29,Nan)      what's next week's subject?
(2-2,Pietra)    Amam by the Clannad produced by cbs records even has
(2-2,Pietra)    the lyrics in Gaelic printed
(2-1,Freepowder)P> ever listen to planxty or de dannan?
(2-7,O'Dubhain) I might touch on Sun festivals and stone circles as well
as passage graves and the Underworld.
(2-17,Kenneth 23)Has human sacrifice been done as a workshop topic?
Esp. symbolic/actual sacrifice of rulers?
(2-29,Nan)      bye all, see ya later
(2-2,Pietra)    Free>no who does it?
(2-17,Kenneth 23)Bye Nan!
3162

(2-1,Freepowder)Slan leat Nan
(2-1,Freepowder)P> that's the name of the groups <G>
(2-7,O'Dubhain) Kenneth>Not yet.  Slan Nan!
(2-2,Pietra)    Free>oops
(2-17,Kenneth 23)That might be a fun topic.  Well, fun for us, not for
whoever got sacrificed...
(2-1,Freepowder)P> older more traditional than Clannad...
(2-7,O'Dubhain) Kenneth>It'll take some research to dig out the details
like the Wicker man and other good stuff.
(2-2,Pietra)    free> I'm nagging O'Dubh into buying Celtic Odyssey and
(2-2,Pietra)    then he'll thank me
(2-1,Freepowder)Enya was IN clannad before she went solo, (useless
trivia)
(2-7,O'Dubhain) Kenneth>Like torturing a volunteer to death to do a
divination.
(2-2,Pietra)    free> it's traditional too
(2-7,O'Dubhain) Pietra>I'm going for it just haven't found it yet.
(2-17,Kenneth 23)Enya is part of the Dunnan family, which is most of
Clannad.
(2-1,Freepowder)Music in magick & vice versa, do that O'D!
(2-7,O'Dubhain) FP>Great idea!!
(2-17,Kenneth 23)I was lucky enough to see Clannad in concert last year!
(2-7,O'Dubhain) <----needs to get his Pythagorian stuff from home.
(2-2,Pietra)    O'Dubh bbi griosghrua garth 'aicr'
(2-1,Freepowder)P> try the chieftains too.
(2-2,Pietra) ok thanks free
(2-17,Kenneth 23)O'D> I would be more than willing to assist in research
regarding sacrifice, if possible.
(2-2,Pietra)    Kenneth >yep says so right here! (in my phamplet)
(2-7,O'Dubhain) Kenneth>Thanks I'll try outlining wwhat i need in a post
to you.
(2-1,Freepowder)P> & the Bothy boys if you like acordian <G>... or was
that Boys of the Lough...hmmm
(2-7,O'Dubhain) Pietra>What is that something about being glad I'm so
sunny when you're near me?
(2-2,Pietra)    kenneth > Enya is solo now
(2-17,Kenneth 23)There was a concert w/ the Chieftains and many famous
country/western singers, including Willie Nelsen, Alabama, and others,
which
(2-17,Kenneth 23)showed Country music's Celtic roots.
(2-17,Kenneth 23)p > I know, and I'm sick of waiting for her next album
to come out! (G)
(2-2,Pietra)    Thanks I wondered what it meant O'Dubh
(2-17,Kenneth 23)it's been a couple years!
(2-7,O'Dubhain) <_----Thinking about hitting Clancy's in Manhatten.
(2-1,Freepowder)Clancy's are Waaaay Coool!
(2-7,O'Dubhain) Pietra>Are you sure about the spelling?
(2-2,Pietra)    O'Dubh > I only tease the people I like Now you're
definitly
(2-2,Pietra)    on the way to Clancy's
(2-1,Freepowder)been teaching my Boy Scouts their Irish drinking songs,
will get me in trouble one of these days!
(2-7,O'Dubhain) Pietra>I'll work out the translation later.  FP>Yep Tom
Clancy owns the place.  What are those scouts adrinkin FP?<G>
(2-2,Pietra)    bhi griosghura garth' aicr' gus loinhir ina ciabh mar or
Can see good now I turned the light on
(2-1,Freepowder)O'D how do you find the wood u use in the US? same
trees? close?
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(2-7,O'Dubhain) FP>close to the same trees
(2-7,O'Dubhain) Kenneth>I need to upload a file on the similarities and
the locations. Also had a message about it as well.
(2-1,Freepowder)O'D > water but sometimes I wonder what their parents
think when they come home singing Whiskey you're the Divil!
(2-1,Freepowder)>or wild rover no more!<G>
(2-7,O'Dubhain) Just tell them uisce is Gaeilge for water and sounds
like WHiskey!<G>
(2-7,O'Dubhain) Pietra>will translate later.
(2-7,O'Dubhain) Folks>Gotta see a lady about some hugs!<G>
(2-17,Kenneth 23)Does anyone know of ritual use of intoxicants by the
Celts, aside from alcohol?
(2-1,Freepowder)I can't even find a gaelic to english dictionary here!
(2-2,Pietra)    all> i like the music because it strikes a chord inside.
but I don't know the lingo at all
(2-7,O'Dubhain) See you in the Forum; same time next week.
(2-1,Freepowder)K> isn't alcohol enough?
(2-2,Pietra)    I think this means we get the brush-off now
(2-7,O'Dubhain) Kenneth>Druids drank a lot of strange stuff.
(2-9,Blood Falcon) Hi all
(2-7,O'Dubhain) might post a few brews!<G>
(2-2,Pietra)    S'lain o'Dub
(2-7,O'Dubhain) now now Pietra.
(2-1,Freepowder)thanks again O'D!
(2-1,Freepowder)Slan leat!
(2-17,Kenneth 23)I'd love to hear of 'em!
(2-17,Kenneth 23)Slan leat, O'D!
(2-7,O'Dubhain) I do have to do my gentlemanly duties you know!<G>
                Slan Agat!
(2-9,Blood Falcon) Bye O'D
(2-7,O'Dubhain) Beannacht De' is Bande' leat!
(2-17,Kenneth 23)Slan abhaile!

                   CELTIC WORKSHOP #4 - CELTIC MUSIC

This an edited transcript of the fOURTH Celtic Workshop presented by
Searles  O'Dubhain. The topic for the evening was scheduled to be
Celtic Music and Magick in general, the Role of Bards and Druids in
Celtic Music, the Music Ogham - Aradach Fionn, Tree tones and their
musical associations and some example folk songs and their interpreta-
tions.

(2-11,Nan)   hi!
(2-8,O'Dubh) I see you found a laptop!<G>
(2-11,Nan)   I've got to get used to translating to west coast times <g>
(2-8,O'Dubh) It's like 7 there right?
(2-11,Nan)   actually i rented a IIsi (mac)
(2-11,Nan)   yep
(2-11,Nan)   i decided to go for the color <g>
(2-2,Rilla)  Evening!
(2-8,O'Dubh) what sort of work are you doing?
(2-11,Nan)   hi n huggs rilla
(2-8,O'Dubh) Hugs Rilla!
(2-2,Rilla)  hugs!
(2-8,O'Dubh) Rilla.We are gathering up here.
(2-2,Rilla)  mind if I lurk?
(2-8,O'Dubh) No prob
(2-11,Nan)   work? well......I'm getting ready to move into my new house
3164

in June...
(2-8,O'Dubh) Hi LF!
(2-11,Nan)   making decisions like carpet, paint etc.
(2-9,Rose)   Rose?
(2-8,O'Dubh) Hi Rose!<G>
(2-11,Nan)   sorta work sorta not
(2-9,Rose)   Hi!
(2-4,Lord Falcon) <bow>Good evening all
(2-11,Nan)   hi rose
(2-20,Freepowder) Dia duit all!
(2-11,Nan)   hi falcom
(2-2,Rilla)  Hi all!
(2-9,Rose)   Yes, Hello!
(2-11,Nan)   hi fp
(2-8,O'Dubh) Dia duit, a Fhreepowder!
(2-20,Freepowder) oh yeahm hang on
(2-20,O'Ba'n) There, that's better!
(2-8,O'Dubh) Everyone here knows we are gonna do a Workshop, right?
(2-20,O'Ba'n) Ta'
(2-8,O'Dubh) Slainte!
(2-8,O'Dubh) <=====Typing is getting worse instead of better.
(2-20,O'Ba'n) I have a dram o' the creatur right here too! Slainte"
(2-22,Wren)  Hi, folks.  Dia dhuit.
(2-2,Rilla)  Dia dhuit, Wren!
(2-8,O'Dubh) Dia Dhuit, a Whren!<G>
(2-20,O'Ba'n) O'd how do you say hello to a bunch of folks, same way?
(2-22,Wren)   Hey Rilla, brought some chocolate chips cookies .... <g>
(2-2,Rilla)   ha!
(2-8,O'Dubh)  FP>yep!
(2-2,Rilla)   <swat!>
(2-2,Rilla)   no fair!
(2-2,Rilla)   I wont look!
(2-20,O'Ba'n) ok.
(2-8,O'Dubh)  well boys and girls shall we start clearing our throats?
(2-22,Wren)   ahem
(2-20,O'Ba'n) ARRRGGGHHH, hack hack!
(2-8,O'Dubh) <======listening to the hackers.<G>
(2-9,Rose)   Hmmm.
(2-2,Rilla)  hehe
(2-2,Rilla)  ahem!
(2-2,Rilla)  <how's that?>
(2-11,Nan)   cough cough
(2-8,O'Dubh) Ok let's get started!
(2-11,Nan)  <ptuie> 'scuse me <g>
 
(2-8,O'Dubh) Before I begin let me say a few words about how the
Workshop is conducted.  We will first hear from a presenter, tonight
that is me. If you have a question type in a ? and I will acknowledge
you by tyoing "ga" at and appropriate time.  When you have finished your
question type "ga" to let me know that I may respond. When
we are finished I will acknowledge the next questioner in a similar
manner. If you have a comment or additional information to provide
on a topic, please use the "!" to signal me.  I will also cycle through
those with comments in a similar manner. If their are no questions at
this point I will begin tonight's presentation.
(2-5,Seanchai) ?
(2-8,O'Dubh) The topics I plan to cover tonight are:
 
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                Music and Magick in general.
                Role of Bards and Druids in Celtic Music.
                Aradach Fionn, Tree tones and associations
                Some example folk songs and interpretations.
(2-8,O'Dubh)   Seanchai ga.
(2-5,Seanchai) Patience is a virtue I need to learn in a hurry.
(2-5,Seanchai) I was going to ask, what's tonight's topic.
(2-8,O'Dubh)   ok !<G>
(2-5,Seanchai) Ga
(2-20,O'Ba'n)  LOL!
(2-11,Nan)     lol
(2-9,Rose)     ditto

(2-8,O'Dubh) Anyone that has ever done Magick knows that it involves
resonances and associations.  Magick has many color associations as well
as musical associations. We have all experienced the magick of music in
contemporary music. Sometimes this can be in the form of attending
a concert, othertimes it can be when we are alone and listening to our
favorites tunes.  Modern day religious services take advantage of the
Magick inherit to music to enhance their worship services. This can be
in singing hymns or hearing organ and choral anthems. I'm sure that we
will all agree that music in such sitruarions alters our state of being.
We are uplifted and changed by the ritual music we experience.  It
should be no surprise that the ancient Celts used music in a similar
manner.  In Morgan Llwellyn's "Druids" we find an example of such a
Druidic use of music in Magick.  The chief Druid of a village would
greet the Sun with song and lead the village each day in welcoming the
Sun back from the Underworld.  When the Sun set, another farewell song
was enjoined. This practice is still followed by some in Celtic lands to
this day. Examples of such incantations and greetings to the Sun
may be found in the "Carmenica Gadetica" a vast resources of ancient and
rercent Celtic verse and song.
 
(2-8,O'Dubh) Please pardon the typos!<G>  In many Magick systems, Words
of Power using the names of the Gods are used to create resonances
within the Magical Circle so that the Magicians may attain a higher
state of awareness. The use of these words also serves to open the
internal "Power Centers" or "Chakras" of the participants.  These
godnames are constructed using the letters of the Magickal alphabets of
the respective Magickal systems as well as the natural tones  and the
corresponding resonances that are associated with each letter or symbol.
             For example:
 
                YHVH Yud Heh Vahv He
                (a Kaballistic godname)
 
(2-8,O'Dubh) An incantaion of a godname becomes a chant with its own
inherent melody and rhythm. Such sounds generated form an occult
alphabet are thought by Magicians to have inherit Power in their sounds
and to generate Magickal resonances within the Magician and the Circle.
It is my belief that the ancient Celts and Druids used music and sounds
from their secret Ogham alphabet to aid them in working Magick in a
similar manner.
 
(2-8,O'Dubh) Druidic Bards studied for 15 to 20 years to learn the
epics, chants, spells and histories of their peoples and clans. These
works were memorized exactly and were a requirement for advancement to
a higher or inner level of the Druidic ranks. The works had to be
3166

rendered with feeling so that the listener  would be spell bound and
consequently could relive the event.  The Irish Druids had the following
classes of Bards:
 
                 Class          # of Epics
                 __________________________________________
 
                 Driseg         20   (the Beginner)
                 Foclaic        30   (Advanced beginner)
                 Cili           100  (Journeyman)
                 Anraid         175  (Master/Warrior)
                 Ollomh         175+ (Doctor/Judge)
 
(2-8,O'Dubh) Bards learned to play the pipes, the whistle, the harp, the
lyre, the flute, the sistrum and the bodrun among other instruments.
According to Murry Hope these instruments, were used based upon the mood
or tone that the particular Bardic work required. He gives a table of
the following correspondences:
 
                    The Flute   -  Air   (later the Organ)
                    The Harp    -  Water
                    The Sistrum -  Earth (The Bells or Bodrun)
                    The Lyre    -  Fire
 
Poets and Bards carried branches with bells and amulets attached to
them. A beginner's branch would be bronze, journeymen carried a silver
branch and the Master Bards carried a golden branch. The music of the
bells would announce the Bard's presence and an impending performance.
(2-8,O'Dubh) Nan ga
(2-11,Nan)   what's a sistrum?
(2-11,Nan)   ga
(2-8,O'Dubh) It's a stringed instrument that one beats I believe.
Anyone got an opinion?
(2-2,Rilla)  Ray confirms that.
(2-20,O'Ba'n) ?
(2-2,Rilla)  Precursor of the lute maybe?
(2-8,O'Dubh) perhaps.
(2-9,Rose)   I understand that one shakes it like Isis does in the
pictures.
(2-22,Wren)  Similar to a hammered dulcimer?
(2-8,O'Dubh) That's what I was thinking, Wren.
(2-11,Nan)   or a tambourine?
(2-9,Rose)   I have a picture of one...
(2-8,O'Dubh) Rose ga
(2-9,Rose)   it looks like a tennis racket.
(2-9,Rose)   with hooks.
(2-8,O'Dubh) And you beat it right?
(2-9,Rose)   I think so.
(2-8,O'Dubh) ok Nan any further questions?
(2-11,Nan)   got it, thanks
(2-9,Rose)   shake it.
(2-20,O'Ba'n)an ancient metal frame with numerous metal rods that jingle
when shaken, websters.
(2-9,Rose)   bravo.
(2-8,O'Dubh) great!
(2-20,O'Ba'n) ?
(2-11,Nan)    no, ga
(2-8,O'Dubh)  O'ba'n?
3167

(2-8,O'Dubh)  ok let's roll!
(2-20,O'Ba'n) wait
(2-8,O'Dubh)  O'ban ga!
(2-20,O'Ba'n) are the instruments dedicated to...
(2-20,O'Ba'n) their various areas based on the tonal range they cover
or...
(2-20,O'Ba'n) the quality of the sound?
(2-20,O'Ba'n) ga
(2-8,O'Dubh)  It's the quality of the sound mostly.  The same way they
would be scored in an orchestra for instance.
(2-20,O'Ba'n) ok.
(2-20,O'Ba'n) ga
(2-8,O'Dubh)  ga
(2-20,O'Ba'n) no, you ga!
(2-20,O'Ba'n) <G>|
(2-8,O'Dubh) My own belief is that the Bards usually accompanied
themselves with the harp as they recited their repertorie. Just as
Oghams were used as keys to memory with verses being linked by assonance
and alliteration, I believe that each Ogham had a unique tone or note
associated with it on the harp.  The tone or string was struck as the
Ogham sound was spoken or sung two notes per line.  The begining and
ending notes serving to connect each line to the next line in a
continuing stream.  In the world of my my imagination I can hear the
tones and words of the Bards echoing as they float upon a wave of melody
acroos the room.  The sound reminds me of chanting monks or the
plainsong of worship (similar to modern Anglican or Roman Catholic
Plainsong).
(2-8,O'Dubh) Sean O'Boyle, a late Irish scholar, made an attempt to
interpret "Aradach Fionn" (Fionn's Ladder) as harp tabulature using
Oghams. He suggested that the Irish practice harp that has only 20
strings has a 1 to 1 correspondence to the first 20 Oghams. As far as I
know,no records survived to reach us verifying his theory. It seems to
make sense to me but I only speculate.
 
(2-8,O'Dubh) A modern work "Trees for Healing" by Chase and Pawlik,
reinforces this belief for me. This book is all about trees, their lore
and their spirits. It describes techniques for meditation to determine
the harmonic resonaces for a variety of trees. I believe that the
ancient Druids also detected certain harmonic tones for each tree and
used then in their Tree Ogham Alphabet. If we use the tones that have
been rediscovered by Chase and Pawlik and combine them with the ancient
chants, incantations and songs of Taliesin and Amergin, we may also be
able to work powerful Magicks. This Magick can take any form from
enchanting an audience to calling the winds.  The Greek Bard Orpheus was
able to walk between the worlds in this manner and so can we.  I list
the trees and the derived modern tonal correspondences below:
 

         Ogham  Old Irish       English         Musical Note
         ____________________________________________________
 
         B      Beith           Birch           F
 
         L      Luis            Rowan           C
 
         F      Fearn           Alder           E
 
         S      Saille          Willow          F
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         N      Nuin            Ash             G
 
         ____________________________________________________
 
         H      Huathe          Hawthorn        B
 
         D      Duir            Oak             F
 
         T      Tinne           Holly           G
 
         C      Coll            Hazel           D
 
         Q      Quert           Apple.          D#
 
         ____________________________________________________
 
         M      Muin            Vine            G
 
         G      Gort            Ivy             G
 
         Ng     Ngetal          Reed            F
 
         St     Straif          Blackthorn      B
 
         R      Ruis            Elder           A
         ____________________________________________________
 
         A      Ailim           Silver Fir      A
 
         O      Ohn             Furze           E
 
         U      Ur              Heather         B
 
         E      Eadha           White Poplar    E
 
         I      Ioho            Yew             F
 
         ____________________________________________________
 
         Ch,Ea  Koad            Grove           F
 
         Oi,Th  Oir             Spindle         C
 
         Ui     Uilleand        Honeysuckle     D
 
         Ph     Phagos          Beech           A
 
         Xi     Mor             The Sea         G
 
(2-8,O'Dubh) Some of these tones were derived by meditation and
resonance, some are based upon the colors associated with the Oghams. My
suggestion is to
(2-11,Nan)   ?
(2-8,O'Dubh) find such a tree yourself and to meditate under it. play a
pipe, a whistle or a harp (even a guitar will do in a pinch!<G>) until
you find
(2-22,Wren)  ?
(2-20,O'Ba'n)?
3169

             the correct tone for the tree.  Other tones will reflect
from the tree.  The "soul tone" of the tree will be absorbed and you
will possibly feel a tingle of energy that is released by the Spirit of
the Tree.  This experience is somewhat akin to the common belief in
Ireland (even today) that a particularily gifted musician, harper or
piper has been taught by the Sidhe (famed for their enchanted music).
Celts believe in harmony and rightness in all things and particularily
in Nature.
(2-8,O'Dubh) Nan ga
(2-11,Nan)   I noticed that many different oghams had the same note...
are these the same notes or are they in differing octaves? ga
(2-8,O'Dubh) The table I presented is not cast in stone!<G>
(2-11,Nan)   or even in wood? <G>
(2-8,O'Dubh) The first approach has each ogham on a different tone For
Fionn's ladder for instance.  The second approach used meditation
techniques to determine the "soul tones" of the trees Some trees
evidently have a similar feel to them.  I think that the table needs
some work myself.  Perhaps one of the more musically gifted members
could undertake such a study!
(2-24,da Medic) ?
(2-8,O'Dubh) ?<G>
(2-8,O'Dubh) ga Nan
(2-8,O'Dubh) additional questions?
(2-8,O'Dubh) If not then Wren was next.
(2-20,O'Ba'n) !
(2-11,Nan)   no, i think wren had some though
(2-8,O'Dubh)  Wren ga
(2-22,Wren)   Already answered, thanks.  Gotta go, g'nite!
(2-8,O'Dubh)  Sla'n Wren!
(2-11,Nan)    g'night wren
(2-8,O'Dubh)  O'ba'n ga
(2-20,O'Ba'n) need to have the transmogrification of what tree is which
out west for me to do it...
(2-20,O'Ba'n) but with that I'd love to do the tree/tone thing!
(2-8,O'Dubh)  Ok I'll put a table in the library this week.
(2-20,O'Ba'n) GA
(2-24,da Medic) does this explain the prevalence of willow/oak in celtic
magicks?  ga.
(2-20,O'Ba'n) Cool!
(2-8,O'Dubh)  da Medic ga
(2-24,da Medic) sorry, saw the ga.
(2-8,O'Dubh) Yes it does to some extent.  I have entire books on nothing
but healing properties of trees.  I'm sure Druids knew much more.
(2-11,Nan) ?
(2-8,O'Dubh) Nan ga
(2-11,Nan)   could you please post a bibliography of some of those
books??? (pretty please?)
(2-11,Nan)   ga
(2-8,O'Dubh) Ok will do that as well this week!<G>
(2-20,O'Ba'n) yes! yes!

(2-8,O'Dubh) Now to continue...
             Some of this Magick comes down to us today in the form of
folk songs still sung in the outer reaches of Ireland and the British
Isles.  Such a song is the "Padstow May Song" from  Padstow, Cornwall
(in part):
 

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                "Unite and unite and let us unite
                For summer is acome unto day
                And whither we are going we will all unite
                In the merry morning of May."
 
                "I warn you young men everyone
                To go into the greenwood and
                fetch your May home."
 
                "Arise up Mr. _______ and joy you betide
                And bright is your bride that lies
                by your side."
 
                "Arise up Mrs. _______ and gold be your ring
                And give to us a cup of ale the merrier
                we shall sing."
 
                "Arise up Miss ______ all in your gown of green
                You are as fine a lady as wait upon the Queen."
 
                "Now fare you well, and we bid you
                all good cheer

                We call once more unto your house
                before another year."

(2-8,O'Dubh) I interpret this song to mean this:
 
             This song is sung on Beltaine and is said to
             charge the atmosphere of the festival. It
             symbolizes the marriage of the youth with
             the land. (Unite and unite and let us unite)
 
             It also adresses 3 individuals: A man, a
             woman and a Maiden in a green gown
             (who represents Nature).
 
             This song is sung around the May Pole or
             May bonfires in the evening (and prior to
             anyone escaping to the outer folds of
             darkness for an evening of bliss <g>).

................................................................................
3171

(2-8,O'Dubh) Another ancient folk song that has hidden meanings of
Magick is the song "Green Grow the Rushes":
 
             " One of them is all alone and
             ever more shall be so.
             Two of them are lily-white boys
             all clothed all in green Oh!
             Three of them are strangers o'er the
             wide world they are rangers.
             Four it is the Dilly Hour when
             blooms the Gilly Flower.
             Five it is the Dilly Bird that's
             seldom seen but heard.
             Six is the Ferryman in the boat that
             o'er the river floats, Oh!
             Seven are the Seven Stars in the Sky,
             the Shining Stars be Seven, Oh!
             Eight it is the Morning's break when
             all the World's awake, Oh!
             Nine it is the pale Moonshine,
             the shining Moon is nine, Oh!
             Ten Forgives all kinds of Sin,
             from Ten begin again, Oh! "
 
(2-8,O'Dubh) This song can be interpreted to mean:
 
             1. There is One Power.
 
             2. The God has two aspects (Light and Dark).
 
             3. The Celts are a wadering people with
                the sacred number of "3".
 
             4. The 4th Ogham is the Alder sacred to Bran
                the Blessed and his sister Branwen "the
                Gilly Flower".
 
             5. The Wizard Merlin as well as the sacred
                number of the Celtic Gods (not to mention
                the number of points on a Pentagram).
 
             6. Keridwen's Coracle that ferries us to
                the Underworld.
 
             7. The sacred number of sea gods and the stars
                in the crown of Arianrhod.
 
             8. The number of judgement or resurrection.
 
             9. The Triple Moon Goddess Thrice emphasized
                The number of Priestesses that guard the
                Cauldron of Rebirth.
 
             10.The necessity to find our "True Selves"
                in order to understand the Inner Mysteries.
                The endless cycle of death and rebirth.
 
(2-8,O'Dubh)  Everone still awake?<G>
3172

(2-20,O'Ba'n) ?
(2-2,Rilla)   <I am!>
(2-8,O'Dubh)  O'Ba'n ga!
(2-20,O'Ba'n) this is your interpretation?
(2-20,O'Ba'n) GA
(2-8,O'Dubh)  It is also Murry Hope's interpretation.  I have seen a
different version of this song.
(2-20,O'Ba'n) <patting self on back> suits me! GA
(2-8,O'Dubh)  that is used by OATh coven and had hoped that perhaps they
would be here tonight.
(2-24,da Medic) !

(2-8,O'Dubh) da Medic ga
(2-24,da Medic) Cunningham also had summat similar ga.
(2-8,O'Dubh) Which book?
             ga
(2-24,da Medic) Not sure, will check & advise, methinks in Earth Air
Fire water ga
(2-8,O'Dubh) Ok I have that one here will check in a min.  let's finish
up a bit first!
(2-8,O'Dubh) Perhaps some of you have some ancient or even modern Celtic
folk songs that you would like to share with us this evening? You could
enter them here and we could discuss them in detail or maybe just take
them to our hearts and embrace their inner messages (for Celtic Music is
a music of the Heart and Soul). I know that many of you are very into
Celtic Music. I'd like to have each of us contribute the names and
titles of our favorite performers and songss.
 
(2-8,O'Dubh) My favorite song is the "Rising Of the Moon" by the Clancy
Brothers and Tommy Liam.
 
(2-24,da Medic) !
(2-8,O'Dubh) da Medic ga
(2-24,da Medic) Joe doughterty's lament, black 47
(2-24,da Medic) ga
(2-8,O'Dubh) ok ! Others?
(2-20,O'Ba'n) <embarrased> all mine deal with young maidens getting
taken advantage of or with drinking, mostly poiti'n (e.g.Cruiscean lan)
(2-11,Nan)   !
(2-8,O'Dubh) hahaha LOL O'Ba'n !!
(2-20,O'Ba'n) !
(2-8,O'Dubh) O'Ba'n ga
(2-26,Adam)  ?
(2-11,Nan)   there are sooooo many i can't chose a favorite, but one of
the more interesting is "the Tain" by Horselips ga
(2-8,O'Dubh) neat nan!
(2-20,O'Ba'n) Do you know Ben phagin? I have it but no translation, also
the well below the valley o!
(2-8,O'Dubh) Most Celtic songs I've heard always have a hidden meaning
(2-20,O'Ba'n) GA
(2-8,O'Dubh) un minuto OB!
(2-8,O'Dubh) Adam question? ga
(2-26,Adam)  OD, I lost some of your send  :P  Which is your favorite
song?
(2-8,O'Dubh) Adam> My favorite song is the Rising of the Moon.  by the
Clancy Brothers and Tommy Liam.
(2-24,da Medic) !
(2-20,O'Ba'n) O'flaherty's drake!
3173

(2-26,Adam)  thanks  :)
(2-8,O'Dubh) OB>Have that one as well.
(2-8,O'Dubh) OB ga
(2-24,da Medic)  gotta go do the work thing-Blesed Be! ga
(2-20,O'Ba'n) that one is all about english occupation and resistance as
related to a duck <G>
(2-11,Nan)    lol
(2-8,O'Dubh)  OB>I know it well (it's about a goose I thought)
(2-20,O'Ba'n) how 'bout 5 (or 7) nights drunk!
(2-11,Nan)    ?
(2-8,O'Dubh)  But it's really about a man that was killed by the
English.  They had to sing it in riddles to avoid being hanged.
(2-20,O'Ba'n) O'D> and how we has plenty of relatives to take up the
fight!
(2-8,O'Dubh)  That's right. I am reading Trinity right now.  about the
fight for home rule.
(2-8,O'Dubh)  more favorites out there?
(2-4,Da Shad) OD, went to an Irish festival this weekend...
(2-2,Rilla)  <great book!>
(2-4,Da Shad) and was really shocked at how strong a presense that the
IRA had there, several booths for signing petitions and sending money to
the IRA.  Pledges even!
(2-20,O'Ba'n) "bad luck to the savage to grease his white cabbage that
wantonly murdered me beautiful drake" BTW Drakes are male ducks...
(2-20,O'Ba'n) Ganders are male geese <G>
(2-11,Nan) <---going to the Chieftans next w'end <VBG>
(2-20,O'Ba'n) <green>
(2-8,O'Dubh)  Da Shad>They need to do something settle the issues up
there.
(2-8,O'Dubh)  OB>Yer right yer scoundrel.
              :P###126###
(2-8,O'Dubh)  Nan>great!
(2-8,O'Dubh)  Any ideas about next week's Workshop?
(2-4,Da Shad) If the IRA really wanted to get the brits out...
(2-8,O'Dubh)  Hint hint hint!
(2-4,Da Shad) they just need to blow up the shipyards in Northern
Ireland.
(2-20,O'Ba'n) I spoke to an Irishman who was probably in the IRA
              since he denied it...
(2-4,Da Shad) Once there is no more economic value in northern ireland-
...
(2-11,Nan)    how about a workshop on stone circles etc.
(2-4,Da Shad) there owuld be no more need for the brits to keep troops
there.
(2-20,O'Ba'n) his theory was for the Brits to just pull out, I said
"bloodbath would follow", he said...
(2-8,O'Dubh)  Nan> Great idea!!
(2-4,StonedAgain) Just call me stonie!  (g)
(2-20,O'Ba'n) yes for 3-5 yrs then it would settle down and achieve
normalcy with the rest of Ireland
(2-11,Nan)    is this wkshp officially over? (loggin on long distance
here)
(2-20,O'Ba'n) one would guess <G>
(2-8,O'Dubh)  yes Nan we're done for the night.
(2-2,Rilla)   Nice job, Odie!
(2-4,Shadow Hawk) Gee, didn't realize that there was a workshop going
on, sorry.
(2-2,Rilla)  <impressed>
3174

(2-8,O'Dubh) Thanks Rilla!<G>
(2-11,Nan)   thanks for another great one O'D', see y'all next week!
(2-8,O'Dubh) Sla'n Nan!
(2-11,Nan)   bye
(2-8,O'Dubh) Ta failte romhat!
(2-2,Rilla)  night Nan###126###!
(2-20,O'Ba'n) gabhaim buiochas, O'Dubh
(2-20,O'Ba'n) Slan nan!
(2-20,O'Ba'n) did I get that right O;d?
(2-8,O'Dubh)  OB>A Gaeilge/Bearla dictionary is a dangerous thing to
have!
(2-20,O'Ba'n) ROFL! TOO RIGHT!
(2-20,O'Ba'n) do you know the tune well below the valley?
(2-2,Rilla)   OB> are you a Bard?
(2-8,O'Dubh)  OB> no
(2-20,O'Ba'n) R> wannabe
(2-2,Rilla)   do you do music?
(2-20,O'Ba'n) I suspect that has all kinds of hidden meanings,
              will send in msg so you can figger it out <G>
(2-26,Adam)   OD, I enjoyed sitting in on the workshop :)
(2-26,Adam)   it was my first in this forum.
(2-20,O'Ba'n) R> *I* play Feadog! (tinwhistle)
(2-8,O'Dubh)  Adam>Thanks for coming!
              Go raibh maith agat!<G>
(2-20,O'Ba'n) pleased to have you Adam!
(2-2,Rilla)   oh!
(2-2,Rilla)   neat!
(2-15,SCOTT ZAGER) M
(2-8,O'Dubh)  OB> I bet rising Of the Moon Is great on the tin whistle.
              My daughter plays it on her flute.
(2-20,O'Ba'n) R> AND it's a grand Irish voice I';m havin' <laughing
hysterically>
(2-8,O'Dubh)  Rilla> Guess what?
(2-2,Rilla)   I saw all kinds of cool stuff in the Lark in the Morning
catalog
(2-2,Rilla)   tin whistles and ancient instruments...
(2-2,Rilla)   they were really expensive though
(2-8,O'Dubh)  At my daughter's Episcopal Church this weekend they are
going
              to have a shamnistic dancer!<G>
(2-20,O'Ba'n) O'd, it's ok but fenian men is better
(2-2,Rilla)   OB> voice??? I've never HEARD it...so I wouldnt know <G>
(2-8,O'Dubh)  O'B>Methinks I like the Men of the West better.
(2-2,Rilla)   OD> really?
(2-20,O'Ba'n) <singing> "the lark in the morning she whistles and she
sings
              and she flys across the meadow with the dew all on her
wings"
(2-2,Rilla)   cool!
(2-2,Rilla)   <smile> very nice!
(2-2,Rilla)   Now where's the TAPE?
(2-2,Rilla)   or WAV file?
(2-2,Rilla)   hehehe
(2-8,O'Dubh)  Yep Rilla>She's gonna be raising a Christian Power Cone I
guess!<G>
(2-20,O'Ba'n) I have a tape, marty Burke, must make a copy & send it to
you O'd
(2-2,Rilla)   OD> Power is Power <G>
3175

(2-2,Rilla)   I learned all I know in High Mass <G>
(2-4,Shadow Hawk) Hmmm, OD, that's MUCH too phallic a symbol for
christians
                  to raise!
(2-4,Shadow Hawk) How high were you in mass, rilla?
(2-20,O'Ba'n) Bonewits has a lot on that, rituals VERY similar
(2-8,O'Dubh)  I must be there to make sure they don't fry themselves!<G>
(2-2,Rilla)   SH> heheheh
(2-4,Shadow Hawk) (snicker)
(2-2,Rilla)   o/###126### memories o/###126###
(2-2,Rilla)   OD> make em ground!
(2-8,O'Dubh)  "O the risin o the Moon
              the risin o the Moon
              Many a pike was a flashin"
(2-2,Rilla)   what are we doing for Beltaine?
(2-8,O'Dubh)  "by the Risin o the Moon!"
(2-26,Adam)   y'all, I got to leave the room now...
(2-4,Shadow Hawk) Rilla, we be raisin a cone of power (g)
(2-2,Rilla)   SH> did Sz tell you that I am definitely coming to Fla?
(2-26,Adam)   I am talking with a very dear friend...
(2-8,O'Dubh)  I'm heading to OATh for Beltaine if they'll have me.
(2-2,Rilla)   SH> a raisin?
(2-2,Rilla)   <G>
(2-2,Rilla)   oh!
(2-4,Shadow Hawk) Bye Adam!
(2-2,Rilla)   lucky you!
(2-26,Adam)   thanks again  :)    MP
(2-4,Shadow Hawk) No she didn't Rilla
(2-8,O'Dubh)  Sla'n Adam!! Next week and check library 16 out!
(2-26,Adam)   I have been, OD  :)
(2-2,Rilla)   SH> thought we could all stay at the Hyatt..under the
waterfall!
(2-2,Rilla)   <G>
(2-8,O'Dubh)  Great!!
(2-2,Rilla)   night Adam!
(2-8,O'Dubh)  Beannacht leat!
(2-2,Rilla)   nice to see you again!
(2-4,Shadow Hawk) Rilla, if you want, I can stay down all night....
(2-4,Shadow Hawk) I have my own scuba equipment (g)
(2-2,Rilla)   hahahahahahah....an extra set??
(2-8,O'Dubh)  OB>BTW what was that first thing in that post you sent me?
(2-4,Shadow Hawk) I would bring an octopus for you.
(2-2,Rilla)   time for me to go too folks...
(2-8,O'Dubh)  Sounded like "Quiet child"
(2-2,Rilla)   Odie> thanks!!!
(2-2,Rilla)   this was wonderful!
(2-4,Shadow Hawk) Nite Rilla
(2-8,O'Dubh)  or listen up kiddies!
(2-8,O'Dubh)  Rilla no prob. A labor of love!<G>
(2-2,Rilla)  <G>
(2-2,Rilla)   it shows
(2-8,O'Dubh)  Hugs!
(2-20,O'Ba'n) "Come and tell me sean o'ferrel, tell me why you hurry
so..."
              got me goin o'd, "is there a bathroom on this floor"
(2-8,O'Dubh)  no not that one
(2-20,O'Ba'n) (had to go change a diaper, yuck)
(2-8,O'Dubh)  the one where the arch Druid said
3178

(2-20,O'Ba'n) oh! hang on ...
(2-8,O'Dubh)  The reply was "He is the Father".
(2-8,O'Dubh)  "Hush me Buch all hush and listen and
              his cheeks were all a glow!"
(2-20,O'Ba'n) Can't find it right now, was supposed to say "hush
children"
              and "yes father"
(2-8,O'Dubh)  "I bear orders from the captain, get you ready quick and
soon,
              for the pikes must be together"
(2-20,O'Ba'n) "I bear orders for the captain get ye ready wuicka nd
soon...
(2-8,O'Dubh)  "by the Risin o the Moon!"
(2-20,O'Ba'n) wuicka? a new religion? <G>
(2-4,Shadow Hawk) Wuicka-Wombat wicca (g)
(2-8,O'Dubh)  OB>Great I thought it said "Quiet child and He is the
Father!"<G>
(2-20,O'Ba'n) O'd >LOL!< do you know the wearin' of the green? same
tune.
(2-8,O'Dubh)  Yes!! "They're hangin men and women for the Wearin o the
Green!"
(2-20,O'Ba'n) a gaeilge/bearla dictionary is a dangerous thing. <G>
(2-8,O'Dubh)  hahahahaha!
(2-20,O'Ba'n) BTW how do you say Andrew jacob in gaelic?
(2-20,O'Ba'n) my eldest <G>
(2-8,O'Dubh)  <=====not a clue.
(2-8,O'Dubh)  I'll ask in FLEFO!
(2-20,O'Ba'n) nuts.
(2-20,O'Ba'n) my middle is Michilene Og <G> (sp?)
(2-20,O'Ba'n) flefo?
(2-20,O'Ba'n) son that is
(2-8,O'Dubh)  BTW
              Conor mac Nessa from the Tain was Called Conor son of
Nessa
              but Nessa was his Mother!<G>
(2-20,O'Ba'n) Really!
(2-8,O'Dubh)  yeppers!<g>
(2-20,O'Ba'n) were they matrilineal?
(2-20,O'Ba'n) :0
(2-8,O'Dubh)  They were bilineal!<G>
(2-8,O'Dubh)  Mostly the fathers side though!
(2-20,O'Ba'n) LOL!
(2-8,O'Dubh)  However they did marry the Picts
              and made them agree to trace lineage on the Mother's
side!<G>
(2-20,O'Ba'n) I heard somewhere they were matrilineal, since they were
              quite open sexualy
(2-20,O'Ba'n) <G>
(2-8,O'Dubh)  The women had a lot of different partners.
              and the men went both ways
              if you can believe a lyin Roman that is!<G>
(2-20,O'Ba'n) yup, so how do you know WHO your father is? <VBG>
(2-8,O'Dubh)  Simple!!  Yer da's the one that wins the fights!<G>
(2-20,O'Ba'n) the Romans were...uh... a little...ethnocentric? <G> >LOL!
(2-20,O'Ba'n) have you got any music by planxty, or dedanan?
(2-8,O'Dubh)  OB.No I wish I did though.
(2-20,O'Ba'n) Great stuff, traditional.
(2-20,O'Ba'n) or Shanachie records, mail order, HoHokus (?) NJ
3179

(2-20,O'Ba'n) they have an excellent Celtic catalog
(2-8,O'Dubh)  that's Hoboken and it's close to me now!
(2-20,O'Ba'n) if you can't find them find a Ladysmith Black Mombasa
record and ck the pub, that's them
(2-8,O'Dubh)  ok bro thanks!<G>
(2-20,O'Ba'n) those are the guys that backed up paul simon on graceland
(At this point we all retired to the VB&G for some shots o Uisce
Beatha!<g>)

................................................................................
3180

                Celtic Worshop #5 - The Celtic Otherworld

This is the transcript of the fifth Celtic Workshop - The Celtic
Otherworld.  We engaged in a brief period of socialization before and
after the conference. I include that here to give an idea of the spirit
and atmosphere with which everyone approaches the task at hand!<G>
......Searles

(2-2,Freepowder) Dia duit aNhan!
(2-2,Freepowder) Dia duit aShearles!
(2-5,Nan)        huh? <g>
(2-2,Freepowder) hello, in Ir. Gaelic
(2-5,Nan) ahhhh, thanks
(2-6,O'Dubhain ) Dia Dhuir, a Shean!
(2-5,Nan)        hi O'D
(2-6,O'Dubhain ) Hiya Nan!!
(2-5,Nan)        i'm probably gonna be a pretty quiet participant
tonight, 'cause i'm watching the oscars at the same time <g>
(2-2,Freepowder) SEE! I am psychic!
(2-2,Freepowder) oh, did you get  my translation <G>
(2-2,Freepowder) 'sok Nan, I'll fill in for you <G>
(2-6,O'Dubhain ) Close but no cigars!:)
(2-3,Wren)       Hi, guys.  Who's singing?
(2-6,O'Dubhain ) Hi Wren!!
(2-2,Freepowder) i figgered that <G>
(2-5,Nan)        hi wren
(2-2,Freepowder) Dia duit aWhren!
(2-6,O'Dubhain ) FP will have to do the singin tonight.
(2-6,O'Dubhain ) I am the Seanchai tonight!<G>
(2-2,Freepowder) "I left my  haaaaaaart in knockaknorra"
(2-3,Wren)       Ah, you're being serious.
(2-6,O'Dubhain ) "Three things about the drink. "
(2-3,Wren)       FP> Looovely
(2-6,O'Dubhain ) "To have it. To Hold it, and to p[ay for it!"<G>
(2-2,Freepowder) hahahah!
(2-2,Freepowder) My wee phrase book is not up to the task, I guess. <G>
(2-6,O'Dubhain ) Good evening SUZAN!<G>

(2-3,Wren)       Alas, ald
(2-2,Freepowder) Dia duit aShuzan!
(2-14,SUZAN)     hello all... OD!
(2-3,Wren)       Alas, alad, that is
(2-6,O'Dubhain ) FP>Some of these sayings can't be literally translated.
(2-2,Freepowder) alad? thought that was alack?
(2-6,O'Dubhain ) Tonight we talk Cosmology!<G>
(2-5,Nan)        hi susan
(2-2,Freepowder) too right, uh....what do you call those?
(2-3,Wren)       If you're going to have a lass, you should have a lad
(2-2,Freepowder) LOL! W
(2-2,Freepowder) is cosmo here?
(2-6,O'Dubhain ) Yes!!! We have the Irish and Welsh Cosmos! Tonight
only!<G>
(2-2,Freepowder) LOL!
(2-6,O'Dubhain ) For the sake of $$$$ Shall we begin?
(2-2,Freepowder) ok
(2-3,Wren)       <polite applause>

(2-6,O'Dubhain ) "Celtic Workshop #5 - The Otherworld"
 
3181

Before I begin let me say a few words about how the Workshop is
conducted.  We will first hear from a presenter, tonight that is me. If
you have a question type in a ? and I will acknowledge you by typing
"ga" at and appropriate time.  When you have finished your question type
"ga" to let me know that I may respond. When we are finished I will
acknowledge the next questioner in a similar manner. If you have a
comment or additional information to provide on a topic, please use the
"!" to signal me.  I will also cycle through those with comments. If
their are no questions at this point I will begin tonight's  presen-
tation.
 
(2-6,O'Dubhain ) I would also like to apologize for not producing
the list of tree correspondences this week that I promised to provide.
Being on the road and away from home, I was not able to get to all my
references about trees, herbs and the like. I haven't forgotten the
promise however. I will post the list as soon as I return to Virginia
this weekend. This list can be used together with certain meditation
practices to determine the "soul tones" of the Tree Oghams. I did locate
the Ogham/musical tone table of correspondences that I had mentioned in
the Celtic Workshop #4. This table is by the Celtic scholar Dr. Sean
O'Boyle:
 
                For the Treble Cleff (in descending order of tone):
 
                 Ogham  Old Irish       English         Musical Note
                 ____________________________________________________
 
                 B      Beith           Birch           E
 
                 L      Luis            Rowan           D
 
                 F      Fearn           Alder           C
 
                 S      Saille          Willow          B
 
                 N      Nuin            Ash             A
 
                 H      Huathe          Hawthorn        G
 
                 D      Duir            Oak             F
 
                 T      Tinne           Holly           E
 
                 C      Coll            Hazel           D
 
                 Q      Quert           Apple.          C#
 
                 For the Bass Cleff (in descending order of tone):
                 ____________________________________________________
 
                 M      Muin            Vine            B
 
                 G      Gort            Ivy             A
 
                 Ng     Ngetal          Reed            G#
 
                 St     Straif          Blackthorn      F#
 
3182

                 R      Ruis            Elder           F
 
                 A      Ailim           Silver Fir      E
 
                 O      Ohn             Furze           C
 
                 U      Ur              Heather         B
 
                 E      Eadha           White Poplar    A
 
                 I      Ioho            Yew             G
 
                 ____________________________________________________
                 (No corresponences were given for these Oghams).
 
                 Ch,Ea  Koad            Grove           -
 
                 Th     Oir             Spindle         -
 
                 Ui     Uilleand        Honeysuckle     -
 
                 Ph     Phagos          Beech           -
 
                 Xi     Mor             The Sea         -
 
                In addition to the above correspondences, The following
properties of our beings were associated with tone combinations:
 
                        The Body - Single tones
 
                        The Mind - Two tone intervals
 
                        The Spirit - Three tones at the same time
(chords)
 
                For more information on this subject, I recommend
reading "The 21 Lessons of Merlin" by Douglas Adams (Llewellyn) or the
Original work by O'Boyle: "Ogham: The Poet's Secret" (1980, Gilbert &
Dalton Ltd., Dublin).
 
(2-6,O'Dubhain ) The beliefs of the Celts and their Magickal/Religious
practices cannot be fully understood without becoming more familiar with
their Cosmologies and Deities. In considering how to proceed with the
Workshop, a variety of topics came to mind:
 
                        The Otherworld
                        The Gods and Goddesses
                        The Objects of Power
                        The Guardians of the Circle
                        The "Place Names"
                        The "Totem Animals"
                        The Transmigration of the Soul
                        The "In Between Times and Places"
                        The "Need Fires" or Days of Imbalance.
                        The Portals, Dolmens, Stone Circles, Passage Graves
                        The Rite of Three Rays
                        The use of Herbs and Potions
3183

                        The Gift of Awen
                        The Act of "Becomming"
                        The Charm of "Summoning"
                        "Walking between the Worlds"
                        "Journeys on the Wheel"
                        The "Outer Darkness"
                        The "Dragon's Eye"
                        The "Many Speckled Rainment"
                        The Charm of "Making"
 
(2-6,O'Dubhain ) The Subject of tonight's Celtic Workshop is The Celtic
Otherworld.
 
(2-6,O'Dubhain ) The topics I plan to cover tonight are:
 
                        The Otherworld
                        The Gods and Goddesses
                        The Objects of Power
                        The Guardians of the Circle
 
 
(2-6,O'Dubhain )         "The Celtic Cosmology"
 
The number three was sacred to the Celts and the Druids.  It should come
as no surprise that the Celtic Cosmos is threefold: The Sky World, The
Earth World and the Underworld. Each of these realms is associated with
particular deities and Magickal acts or techniques.
 
(2-6,O'Dubhain ) The Sky World was associated with the heavenly bodies:
the Sun, the Moon, the stars. This is the realm of the Gods and
Goddesses and is associated with the cycles and patterns of the Sky (and
perhaps also associated with The Megalithic Stone Circles).  These
visible objects were used as a basis for performing Higher Magicks such
as: Prophecy and Astral travel. The cycles of the Sun and Moon also were
used to determine the appropriate times for doing particular types of
Magick. Festivals were held during Full Moons, Dark Moons, the 6th nite
of the New Moon, Sunrise, Sunset and the 4 days of the Solar extremes;
Mid Winter, Mid Summer and the Equinoxes. The heavenly bodies were not
themselves considered to be Deities, but were thought to reflect or
contain the types of Power associated with particular entities. The
Fires of the Sun were associated with the forge and with inspiration,
possibly making Brigid (An aspect of the Irish Celtic Triple Goddess)
also a Sun Goddess. Bel or Belenus was usually associated with the
powers of the Sun as well.
 
(2-6,O'Dubhain ) The Underworld is the realm of the Ancestors, as well
as former humans and a number of Gods and Goddesses associated with the
mystery of life springing forth from death. This process could be as
simple and mysterious as the life cycle of a seed. From old life, new
life appears in a series of changes from planting and germination to
growth and harvesting. The passage graves and burial customs of the
Celts also reflect this expectation of rebirth and afterlife. Many tombs
and burial sites show that Celts were buried with objects that they
could take with them into the Underworld to be used in battle, in
hunting and/or for nourishment. This practice appears to be similar to
what was practiced by many ancient peoples, including the Egyptians.
Celts did not fear death, they expected to live on and eventually be
reborn in another life. The Underworld and the Sky world were linked in
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this Mystery, sharing many of the same Gods and Goddesses. The daily
rebirth of the Sun and the phases of the Moon are a good instance of
this link between the World above and the one below.
 
(2-6,O'Dubhain ) The Earth World, occupied by we the living, also
contains reflections and influences of the Sky World and the Underworld.
These influences can be pictured as three zones (remember three is a
sacred number): the upper zone is associated with the weather, the
flight of birds, sky augeries and the elements and powers of Air, the
middle zone is further divided into the Four Directions or Quarters
(each with it's own Powers/Guardians of the Sacred Land), and the lower
zone containing the depths of the sea, caves, cairns, burial mounds,
"hollow hills" and sacred springs. This zone is the home of the Sidhe
and the spirits associated with the Portals to the Underworld itself.
The Celts in their life upon the Sacred Land expected to experience the
influences of the Sky and Underworld in their life upon the Land. This
attitude is demonstrated in the many dindsenchahs (stories of place
names) that are told in Ireland to this day. Many of these stories are
associated with a deity, an elemental, an Underworld portal or a combat
of the God/desses and/or Epic heroes and heroines.

(2-6,O'Dubhain ) The following is a listing of the major Irish Gods and
                Goddesses:
                        Danu, Dagdha, Nuada, Lugh, Angus Og, Len,
                        Midir, Lir, Manannan, Ogma, Anu, Brigid,
                        Morrighan, Aine, Sinend, Macha, Diancecht,
                        Gobnui, Medb, Scatach, the Cailleach.
 
 
(2-6,O'Dubhain ) The following is a listing of the major Welsh Gods and
                Goddesses:
                The House of Don
 
                        Manogan, Beli, Don, Math, Mathonwy,
                        Gwydion, Arianrhod, Llew, Dylan, Nwyvre,          Amaethon, Govannan(the smith), Nudd, Gwynn,
                       Penardun, Nynniaw.
 
                The House of Llyr
 
                        Iweriadd, Llyr, Penardun, Euroswydd,
                        Bran, Branwen, Matholwch, Gwern, Mananwyddan,
                        Rhiannon, Nissyen, Evinissyen,
                        Pwyll, Pryderi, Kicva
 
(2-6,O'Dubhain ) These two groups seem to relate to one another but
sometimes the correspondences can get very confusing. I include the
deities that most closely resonate with my own Inner Being when working
with the Sky World and the Underworld. My pantheon of Gods and Goddesses
is both Welsh and Irish (as am I <G>). I include a more detailed
description of them here:
 
(2-6,O'Dubhain ) Danu
                        The Red Mother of All,
                        Major Mother Goddess of Ireland,
                        Mother of the Gods and Patroness of
                        wizards, rivers, water, wells, prosperity
                        and plenty, Magick and wisdom.
3185
 
                Dagdha
                        The All Father,
                        Eochaid Ollathair ( Father of All),
                        Ruadh Rofessa (The Red One, Lord of
                        Occult Knowledge),
                        Dagdha (the Good God)
                        Many talented and powerful,
                        Master of the harp and possessor
                        of a dread double ended club.
                        The Chief of the Tuatha de Dannan.
 
                The Goddess of Sovereignty (Banbha, Fodla, Eriu)
                        The Land and the King were wed through
                        many ceremonies. Essentually the fate of the
                        King and the fate of the land were One and
                        vice versa. The Favor of the Goddess could
                        be granted by some heroic act or bu being
                        Magickally chosen (The Lia Fail could do
                        this, more later). Women who held the
                        Sovereignty of the land were often referred
                        to as the Goddess (Such as Medb, Boudicca
                        and Macha-Red Mane).
                Nuada
                        The King and battle leader
                        of the Tuatha de Dannan,
                        Possessor of the Magick Sword of Findias,
                        Lost his sword hand in the First Battle of
                        Moytura, against the Fir Bolgs,
                        stepped down from the Kingship
                        (because the King could nave no blemish)
                        even though he was outfitted with a
                        Magickal hand of silver. He eventually
                        had his hand Magickally restored to lead
                        the Tuatha de Dannans  against the Fomors
                        in the second Battle of Moy Tura. In this
                        battle he was physically killed so he
                        returned the Lands of the Sidhe.
                Brigid
                        Breo saighead (Fiery Arrow or Power)
                        Often called the Triple Brigid or the
                        Triple Mother. Also Associated with
                        Danu at times. The daughter of the Dagdha.
                        Goddess of the Sacred Flame of Kildare.
                        Goddess of poets, feminine crafts, the
                        hearth, martial arts, healing and
                        inspiration. The White Maiden aspect of
                        the Triple Goddess. Her Feast is the
                        Major Celtic Festival of Imbolc. She
                        who gives hope and new beginnings. The
                        Celtic Church could not replace her, so
                        they absorbed her as the "foster-mother"
                        of Christ and as St. Brigit, the daughter
                        of the Druid Dougal the Brown. Brigid is
                        very like the Greek Goddess Athena.
                Lugh
                        Sam ildanach (many skilled). This is the
                        Celtic Mercury. The grandson of Balor
                        (leader of the Fomorians and the son of
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                        Cian and Ethniu, a Sidhe princess. His
                        feast is Lughnasadh, a celebration of
                        the death of his "foster mother", Tailtiu.
                        He is the combination of the Tuatha de
                        Dannans and the Fomors. He replaces Nuada
                        as the King and battle leader of the Tuatha
                        de Dannan and leads them to ultimate victory
                        in the second Battle of Moytura. He is
                        sometimes called the "Shining One" and/or
                        Lugh Lamhfada (of the "long arm").
                        He also has attributes of a carpenter, mason,
                        poet,Druid, physician and a goldsmith. He
                        can be considered the Irish God of just about
                        everything. He was also the father of the
                        great Irish hero, Cuchulain.

(2-6,O'Dubhain ) I see only the diehards are still with me!<G> (many
more Deities to come folks)!<G>
(2-2,Freepowder) wimps. leaving early!
(2-5,Nan)        :)
(2-6,O'Dubhain ) hahahaha!
(2-6,O'Dubhain ) Videotapers!
(2-5,Nan)        <---multitasking (watching & reading & reading)
(2-2,Freepowder) LOL!
(2-6,O'Dubhain ) More to come!..... <G>
                Mannan mac Lyr
                        Chief Irish God of the sea. Not a member
                        of the Tuatha de Dannan. A happy-go-lucky
                        gypsy type. Always carried "the Crane Bag",
        `               a kind of Magick "horn of plenty". He gave
                        the last 5 Oghams to the Druids (also called
                        the "Crane Bag"). He preferred to roam among
                        the people in disguise and aid their exploits.He
                       could change his shape at will. Despite his
                        antics, he was an extremely powerful God
                        and was usually associated with fertility,
                        rebirth, weather, sailing and Magick. He also
                        had a Magickal ship that moved without sails
                        and was directed by the mind. Linked to the
                        Isle of Man.
                Gwynn ap Nudd
                        The Master of the Wild Hunt, The Welsh Guardian
                        of the Dark Portals of the Underworld. He rode
                        the Night in a flowing grey cloak upon a pale
                        horse following his Hounds called Cwn Annwn.
                        (very large, white with red tipped ears). They
                        would seek out and collect souls.
                Arianrhod
                        "of the Silver Wheel", A star goddess of Wales,
                        Her palace was called Caer Arianrhod (Aurora
                        Borealis), Goddess of time and karma. Mother
                        aspect of the Triple Goddess in Wales. Goddess
                        of beauty, the Moon, fertility and reincarna-
                                                                                                                             tion.  Also associated with the sea.
                Cerridwen
                        Welsh Goddess of Nature, associated with the
                        Sacred Cauldron of Wisdom that allowed Taliesin
                        to become enlightened. When she discovered that
3187

                        Gwion had tasted of her cauldron, she chased him
                        through a variety of mutaual shape changes until
                        at last she caught and consummed him as a grain
                        of wheat. This caused her to give birth to
                                                                           Taliesin.
                Cernunnos
                        Known to all Celts as the "Horned God ". God of
                        nature, virility, fertility, animals, sex,
                        reincarnation and shamanism. Known to the Druids
                        as Hu Gadarn. God of the Underworld and Astral
                        Planes. The Consort of the Great Goddess.

                Amergin/Taliesin
                        The two greatest Celtic Bards that ever lived.
                        Amergin was the Chief Bard of the Mileseans and
                        aided them in overcoming the Magicks of the Tuatha de Dannans to become the heirs to the
                 land ofIreland. Taliesin was the great Bard of
                the Welsh, whose poetry and songs, Including the
                 Cad Goddieu, tell us most of what we know about
                 Druidry in Wales. He gained his knowledge from
                the Cauldron of Cerridwen. They are both patrons
                 of Bards, music, Magick and  poetry.
                Morrighan
                        The Dark aspect of the Celtic Triple Goddess.
                        The "Washer at the Ford" (seem washing bloody
                        laundry prior to battle by those destined to
                       die).  The Battle Goddess, also Queen of the
                      Witches and Goddess of Magick. Could appear as
                      a Raven, a beautiful Maiden or an ugly Hag.
                     Marries the Dagdha at Samhain. The Goddess of
                    Death.
                Ogma
                       The "Sun Faced" One, so called because he was a
                       God of Wisdom and of speech. He invented the
                      Oghams and was also a great Warrior. Sometimes
                    associated with the Greek Herakles. Also Irish
                  God of music, spells, the arts and eloquence.
                Scathach
                        "She Who Strikes Fear". The Irish/Scottish
                       Goddess of martial arts. The Destroyer aspect
                      of the Dark Goddess. A great sword warrior and
                      instructor.  Native to the Isle of Skye. Teacher
                       of Cuchulain.  Patroness of martial arts,
                 prophecy, blacksmiths and magic.
 
2-6,O'Dubhain )         "The Objects of Power"
 
The Tuatha de Dannans are the Children of the Mother Goddess Danu. They
are the Gods and Goddesses of Ireland. Some say they come from the sky,
others say the North. They were masters of Occult knowledge learned in
the four great Magickal cities of Findias, Gorias, Murias and Falias.
They were given a great treasure by the Chief Mages of each city
(Uiscias from Findias, Esras from Gorias, Semias from Murias and
Morfessa from Falias). These gifts are the four treasures of Ireland:
The Sword of Nuada, the Spear of Lugh, the Cauldron of Rebirth and the
Stone of Fal. We can use the Power of such gifts in our own Magick by
invoking the four Masters of the North.  Once invoked, the Power of
3188

their gifts can once again be manifested in our very own Magickal
Talismans.
 
 
2-6,O'Dubhain )         "The Sword Of Nuada Argetla'm"
 
The first object of Power comes from Findias. It is the invincible sword
of Nuada "of the silver hand".  It represents the forces of insight and
illumination.  It is a representation of the terrible Powers of creative
energy. The drawing of such a sword is what gives us new and terrible
abilities (Atomic Power is an example of what such inspiration can
create). The wisdom to not use or to maintain control such powers is
what the use of this Sword is all about. Many times the wisest course of
action is to keep the Sword sheathed and to resolve our conflicts
peacefully.

Here is a description of this Magickal weapon's use in a modern day
ritual:
               <I walk to the altar and pick up the Sword.  Advancing to the
East, I raise the Sword and say:>  "Here is the Sword of Nuada Argetla'm
in its deady scabbard.
                        Heed the Magicks of Findias!
                        Uiscias wrought this blade!
                        He of the Silver Hand lives again!
                        Who will dare to grasp it and define
                        the boundaries of our safety?"
 
               <After the sword has been accepted by a member of the Circle,
               the following is said while walking three times (deosil)
               around the perimeter of the Circle :>
 
                        "Come forth Old One of the East!!!"
 
          <After the completion of the three circles, I light the Red
Candle of Life that sits upon the Eastern Quarter and say:>
 
                        "Guard us well so that our lives may be our own.
                        Dia is Bandia linn!
                        (So Mote It Be!)"
 
2-6,O'Dubhain )         "The Spear of Lugh Lamhfadha"
 
The second object of Power comes from Findias. It is the iresistible
Spear of Lugh "of the Long Arm".  This gift represents the ability to
act across a distance.  It is represented by the Powers of fire that can
also act across a distance, leaping between burning buildings yet also
warming us from within the hearth fires. This flaming spear always finds
its target once thrown. It is no surprise that Lugh must defeat Balor
"of the Evil Eye" allowing the Tuatha de Dannans to conquer the Fomor.
Today the ability to act across a distance might be better characterised
by the telephone/communications networks.  The free exchange of
information has fanned the flames of creativity in the modern world.
 
2-6,O'Dubhain ) Here is a description of this Magickal weapon's use in
the same modern day ritual as before:
 
                        <I walk to the altar and pick up the Spear.
Advancing to the South, I raise the Spear and say:>
3189
 
               "In my Right hand I hold the Spear of Lugh Lamhfadha.
          Brought from Gorias and given by Esras.
          It contains the Wisdom of Many acting across the Ways.
          No batle can be sustained against us while we possess it.
          Who will wield this Power?"
 
2-6,O'Dubhain ) <After the spear has been accepted by a member of the
Circle, the following is said while walking three times (deosil) around
the perimeter of the Circle :>
 
                        "Come forth Old One of the South!!!"
 
<After the completion of the three circles, I light the White Candle of
Inspiration that is in the South and say:>
 
                        "Guard us well so that our ideas may burn
                        as does Thy eternal flame.
                        Dia is Bandia linn!
                        (So Mote It Be!)"
 
2-6,O'Dubhain )         "The Cauldron of Rebirth"
 
The third object of Power comes from Murias. It is the "Cauldron of
Rebirth". This gift has the  Power to regenerate life and is usually
associated with the Dagdha or Bran the Blessed. It can also be linked
with portals to the Otherworld through which all life  passes during the
death/life cycle. Mannanan mac Llyr who rules the sea and who is the
possessor of the "Crane Bag" (another symbol for the Cauldron) is
another deity associated with this Magickal device. The Welsh Goddess
Cerridwen is also a keeper of the Sacred Cauldron.The Spring of Life and
wisdom flows forth from the depths of the sea (another use for this
cauldron).
 
2-6,O'Dubhain ) Here is a description of this Magickal device's use in
our modern day rituals:
 
                        <I walk to the altar and pick up the Cauldron.
I place it upon the West Quarter and say:>
 
                        "This is the Cauldron of Rebirth,
                        by it's waters we are reborn.
                        Fashioned in the fires of Murias,
                        Forged by the will of Samias.
                        Life eternal is its gift.
                        We pass through Death with each use.
                        May the waters of rebirth ever flow forth!
                        Who will call us back
                        from the deepest meditation?
                        Who will summon us from the Shadows
                        of the Sea?"
 
                        <The Cauldron has sea salted water poured into
it by a member of the Circle, This water is sprinkled three times
(deosil) around the perimeter of the Circle while the following is
said:>
 
                        "Make thy Presence known Old One of the West!"
 
3190

<After the completion of the three circles, I light the Gray Candle of
Twilight that stands in the West and say:>
 
                        "Keep our Spirits safe within Your soft embrace.
                        Dia is Bandia linn!
                        So Mote It Be!"
 
2-6,O'Dubhain )         "The Lia Fail"
This is the Kingship stone of Ireland. It was brought from the Northern
city of Fal by the Tuatha de Dannan. This stone represents the Land and
it's Sovereignty. It also represents the Power of the Earth to Judge all
men. The other portals to the Underworld (caves and raths) are represen-
ted by this Magickal object.  The dark reaches of the Underworld hide
the secret knowledge of Death and Life. It is into the earth that Celts
are buried to begin their journeys after death. Small wonder it is that
the Goddess guarding this object should be the dread Morrighan. She
represents the Wisdom that is gained via the Dark Pathways, yet she is
also the bringer of victory in battle as well as new life, where none
was expected. She represents the stark reality of Life and Death.
 
2-6,O'Dubhain ) Here is a description of this Magickal device's use in
our modern day rituals:
 
<I walk to the altar and pick up the Stone.  I place it in front of the
North Quarter candle and say:>
 
     "This is the Lia Fail, let all here be sobered by its True  Judgement. This is the Stone of Judgement, Solemn sacred One of Falias,
grant our space your Sovereignty.  Morfesa has worked the   Earth's
Power within you.  Judge of Kings, Center of Earth, Speak   and we shall
listen!  Do not let us fail to heed your warnings!"
 
<I turn to face the members of the Circle and ask:>
 
                        "Who will Stand with the Stone of Destiny?"
 
<The One that has accepted the challenge, steps upon the stone and crys
forth:>
 
                        "Manifest your Power Old One of the North!"
                        "Open Your Dark Pathways
                        Give us True Judgement!
                        Bring forth Thy Hidden Knowledge!"
 
<I step back to the altar and face to the North.  I light the Black
Candle of Darkness and say to all those who are gathered:>
 
                        "May our souls know the Truth of Eternity.
                        Dia is Bandia linn!
                        So Mote it Be!"
 
<Starting at the East with arms open, I turn deosil around the Circle,
stopping when I have come back to the East and say:>
 
     "My Brothers and Sisters in the One Power, Hear my Words!  Our
Circle is complete!  We have Perfectly Created a Sacred Space, a Place
out of Time. Let none seek to enter who would violate our Purpose. Our
will shall be done and none shall be harmed! May the Guardians of the
3191

Four Quarters keep Their Watch over this Circle and lend us Their Mighty
Aid!"
 
 
2-6,O'Dubhain )  That pretty much sums up the prepared presentation, any
questions?

(2-5,Nan)        Whew!
(2-5,Nan)        I'm still absorbing
(2-2,Freepowder) bet your fingers are cramped <G>
(2-6,O'Dubhain ) yep!  Well there is a lot more I could say!<G>
(2-2,Freepowder) ok!
(2-2,Freepowder) <hehehehe>
(2-6,O'Dubhain ) Like We could talk about just where those cities were?
                 The Sky or the North?
                 UFO's maybe?
(2-2,Freepowder) ok, first tho, was the stone of fal...
(2-2,Freepowder) the same as the stone of scone?
(2-2,Freepowder) ga
(2-6,O'Dubhain ) That was what the Scots and the Sassanach would have us
believe.
(2-2,Freepowder) you say?
(2-6,O'Dubhain ) But the Irish tradition is that it is still inside of
Tara.
(2-2,Freepowder) thought so. hrumph.
(2-6,O'Dubhain ) Why would we every give away one of the treasures of
the Land?
(2-6,O'Dubhain ) Besides!<G>
(2-2,Freepowder) stolen?
(2-5,Nan)        what's the stone of scone? (other than a very old tea
snack <g>)
(2-2,Freepowder) LOL
(2-6,O'Dubhain ) If it really was stolen then it sits in Westminister
Abbey!  And hasn't cried out in over 400 years!<G>
(2-2,Freepowder) nahm, it's still in Tara, yup!
(2-6,O'Dubhain ) Meaning.....that the Sassanach are not the rightful
kings of Ireland!!!!<GGGG>
(2-6,O'Dubhain ) The stone of Scone was the kingship stone of the Scots
(2-5,Nan)        ahh, now i remember
(2-2,Freepowder) N> Scotland had a similar legend to that of the stone
                 of Fal, it was taken to westminister abbey when the
                 english took scotland
(2-2,Freepowder) And they niver give it back!
(2-6,O'Dubhain ) Fp>That's right....thieving Sassanch!<G>
(2-2,Freepowder) rude!
(2-5,Nan) lol
(2-6,O'Dubhain ) <======Just finished "Trinity" and in a very
                 unforgiving mood.
(2-2,Freepowder) the 4 cities, which world were they in?
(2-2,Freepowder) LOL!
(2-2,Freepowder) grand book! read it a few years ago.
(2-6,O'Dubhain ) Yes it sure makes one think that they'll never resolve
                the Problem of Northern Ireland.
(2-2,Freepowder) I met a fellow, prob IRA, said...
(2-2,Freepowder) the brits need to just pull out...
(2-2,Freepowder) I said ther'd be a blood bath....
(2-6,O'Dubhain ) Fp>The Four Cities were in the North but in the
3192

          Spirtual Plane.
(2-2,Freepowder) he said for a few years then it would come right.
(2-2,Freepowder) sky or earth or underworld?
(2-6,O'Dubhain ) Fp>Sky types always associated with the Spirit and Big
                 Magick. But of course two of the gifts were associated
                 with the Underworld. The Stone and the Cauldron.
(2-2,Freepowder) sounds like a commercial, 'Big,Big Magick!' <G>
(2-6,O'Dubhain ) Goes back to that dual nature of the Deities again.
John Matthews has a great picture in his book, "Celtic Shamanism" of a
World Tree that has roots in the Underworld and branches into the Sky
World.  The two are connected by a Rainbow of colors , stars and
Totem animals!
(2-2,Freepowder) you have more books than I have money <G>
                 >sounds like Yggdrisll
(2-6,O'Dubhain ) The Rainbow "brige" exists outside of the Physical
World entirely.
(2-6,O'Dubhain ) Yes it does sound like Yggdrisll!  I have a GIF of this
Cosmology at home and will upload it to Library 16 this weekend.
(2-2,Freepowder) now, where have I heard of the rainbow bridge....Jesse
                 Jackson? <G>
(2-5,Nan)        well, i should be on my way.....thanks for another
great workshop O'D. Looking forward to more :)
(2-2,Freepowder) cool!
(2-6,O'Dubhain ) Yes folks Jesse JAckson is the new Celtic Rainbow
God!<G>
(2-2,Freepowder) Rofl!
(2-6,O'Dubhain ) Thanks for coming Nan!<G>
(2-5,Nan)        see ya next week.....bye (poof)
(2-2,Freepowder) bye nan!
(2-6,O'Dubhain ) Hey Fp>What do you think we should cover next time?
(2-2,Freepowder) I was heart broken, couldn't come up w/ ?s from last wk
<G>
(2-6,O'Dubhain ) Think folks are just hanging back and uploading the
                 transcripts?
(2-2,Freepowder) the rest of the stuff at the top of this.<G>
(2-2,Freepowder) yeah, it might help if the right rom was listed in
notices
(2-6,O'Dubhain ) Oscar night is a tough night to compete with the
Tube!:(  I did mention that to the Sysops, but I guess they have their
hands full.
(2-2,Freepowder) as long as they are reading..'sok
(2-2,Freepowder) hey! I volunteered to get into sysopery <G>
(2-6,O'Dubhain ) <======would like to get some additional opinions
                 on some of this stuff.
(2-6,O'Dubhain ) FP>You did? Great!
                 What was the response?
                 This workshop is closed! BTW!<G>
(2-2,Freepowder) well, maybe if you are in the right place at the right
time bla bla...
(2-2,Freepowder) I figured that out
(2-6,O'Dubhain ) LOL!
(2-6,O'Dubhain ) <======just wanted it in the transcript!<G>

<We next engaged in some generalized Celtic discussion that I thought
would be of interest to the offline class readers!<G> ...>

<Our discussion was joined by DRUID at this point>

3193

(2-13,DRUID)     I'm a member of OBOD in southern England.
(2-2,Freepowder) OBOD?
(2-22,Grey Wolf) Gotta go, I've got School in the mornin, Be sure to
write though
(2-6,O'Dubhain ) GW>Bye!
(2-8,Pietra) bye GW
(2-2,Freepowder) Slan leat Gdub!
(2-13,DRUID)     Order of Bards, Ovates, and Druids.
(2-22,Grey Wolf) later
(2-6,O'Dubhain ) Great Nice to have you here.
(2-2,Freepowder) Ah! heard of them! stop in next wk!
(2-13,DRUID)     I am working on my Ovate Initiation at this time.
(2-6,O'Dubhain ) DRUID>Do you recommend any books?
(2-2,Freepowder) we're gopnna re-create balor's eye! <G>
(2-13,DRUID)     I am also a member of the F.O.I. located in south
eastern Ireland.
(2-2,Freepowder) FOI? sorry <G>
(2-6,O'Dubhain ) FP>yeah !!! Chunk another hot spear into that Fomorian
                 peeper!<G>
(2-13,DRUID)     Fellowship of Isis. Olivia Robertson
(2-6,O'Dubhain ) Dia dhuit, a DhRUID!
(2-2,Freepowder) there is one referenct to lugh using a rock I think <G>
(2-13,DRUID)     as far as books, i have quite a few, would
(2-6,O'Dubhain ) The FOI sounds Thelemic to me.
(2-13,DRUID)     not know what to recomend.
(2-6,O'Dubhain ) I read the Book of Druidry by Ross Nichols
(2-6,O'Dubhain ) Found it to be based upon the works of Davies and
Morganwig.
(2-13,DRUID)     I saw that you were giving a workshop on Ogham.
(2-13,DRUID)     I have seen some of the origional standing Ogham stones
                in northern England.
(2-13,DRUID)     They are standing in remote fields, not even marked
very well.
(2-2,Freepowder) Must be nice to live on the ground so to speak ,less
the economy, tho <G>
(2-6,O'Dubhain ) DRUID>It's my belief that the Oghams carved upon sticks
                have long since disintergrated.
(2-13,DRUID)     They are weather beaten, but you can still make them
out.
(2-6,O'Dubhain ) BTW They did find some Standing stones in this country
                 with Oghams upon them!<G>
(2-13,DRUID)     Yes i would agree, however these are stone,
                 tall about 4 feet.
(2-2,Freepowder) OD> really?! where?
(2-13,DRUID)     I do not think so.
(2-6,O'Dubhain ) <=====looking in reference right now
(2-13,DRUID)     On an island in northern England, the name of the
island escapes me,
(2-2,Freepowder) and don't say L.A.!
(2-2,Freepowder) the ones in the US, Druid
(2-13,DRUID)     but i could go look it up if you want. I also have
pictures of them.
(2-2,Freepowder) they have some in Ireland yet don't they?
(2-13,DRUID)     say it is highly possible.
(2-2,Freepowder) where did the 'key' to the oghams come from, culdeans?
(2-13,DRUID)     I have that information, i would need to refresh me
memory, but it was from the old Ogham alphabet, and religion.
(2-2,Freepowder) seems to me I read about some, in the south I think,
3194

no, ulster?
(2-13,DRUID)     from the old Ogham alphabet, and religion.
(2-6,O'Dubhain ) Druid>the reference is "America BC" by Professor Barry
Fell
(2-13,DRUID)     Does it actualy say there are stones in this country.?
(2-2,Freepowder) well, yes but how did the info survive, i.e. what was
the 'rosetta stone' for oghams
(2-6,O'Dubhain ) FP>The key came out of the Book of Ballymote
(2-2,Freepowder) OD, Culdeans? or other?
(2-6,O'Dubhain ) DRUID>I was looking at a reference to a reference.
                 FP>Culdeans.
(2-13,DRUID)     Would you care to have me go and hunt up the info
(2-13,DRUID)     on what island it was.?
(2-2,Freepowder) no not online Druid <G>
(2-2,Freepowder) and where are the ones in the US?
(2-6,O'Dubhain ) Actual refernce was Celtic Gods Celtic Goddesses
                 by R. J. Stewart
(2-2,Freepowder) post a msg at your convience <G>
(2-13,DRUID)     Ok i will try to join next week with the info at hand.
(2-2,Freepowder) cool!
(2-6,O'Dubhain ) great !!! Go raibh maith agat!
(2-13,DRUID)     I spent a month in Ireland & England last year doing
(2-13,DRUID)     a systematic search of the old Pagan & Druid Holy
sites.
(2-2,Freepowder) WOW!
(2-2,Freepowder) <turning green>
(2-6,O'Dubhain ) DRUID>Pick up any strange sensations or Power?
(2-13,DRUID)     Got to join in a Autumn EQ. in the Catacombs of
(2-13,DRUID)     Clonigal Castle with Oliva Robertson. It was
(2-13,DRUID)     real intense.
(2-13,DRUID)     That was where i joined the FOI.
(2-6,O'Dubhain ) DRUID> Is the FOI based upon Crowley's work?
                 What is it based upon?
(2-13,DRUID)     Is it too late in the course to join and still
benifit.?
(2-6,O'Dubhain ) We are only scartching the surface
                 We still have a lot of "Works" to cover.
(2-13,DRUID)     No it is an open organization, all forms of religion
                 are welcome.
(2-6,O'Dubhain ) Like "Making:, and "Dragon's Eye" and The Three Rays
(2-2,Freepowder) BTW, have you seen a little book called 'Irish Earth
Folk' by Diarmuid Mac Manus, Devin Adair Co. 1959?
(2-13,DRUID)     Good, is there a listing of dates in the LIB.?
(2-13,DRUID)     I dont recall, however i went thru a lot of used book
(2-6,O'Dubhain ) DRUID>The Workshops have been uploaded into library 16
(2-13,DRUID)     stores while i was over there.
(2-6,O'Dubhain ) as CLTWS1.TXT TO CLTWS4.TXT
(2-13,DRUID)     I will try and join in next week after i download the
List.
(2-6,O'Dubhain ) CLTWS5.TXT should go in the nextfew days.  In it we
mention additional topics of discussion.
(2-2,Freepowder) and the tree list <G>
(2-13,DRUID)     Tree list?
(2-6,O'Dubhain ) The list is in CLTWS5.TXT
(2-6,O'Dubhain ) Druid>I'm generatiog a tree cross reference between
(2-2,Freepowder) a correspondence between Irish trees and american trees
(2-13,DRUID)     I run a Pagan Based BBS called Echo's of Enchantments.
                 European/American/Eastern/Westen types of trees.
3195

(2-2,Freepowder) where?
(2-13,DRUID)     Its been up for about five years.
(2-13,DRUID)     Here in southere Cal.
(2-2,Freepowder) Where in SoCal? <G>
(2-6,O'Dubhain ) DRUID>ever yack with the ADF types?
(2-13,DRUID)     I also teach Wicca at a shop in LongBeach. O'Dubhain,
I was impressed with your list of credits in the who's who list.
Congrat's for all your effort.
(2-13,DRUID)     Boy i need to type better.
(2-6,O'Dubhain ) DRUID>Thanks!<VBG>
(2-6,O'Dubhain ) <======Thinks Magickal greats can't type!:)
(2-2,Freepowder) Druid> I'm going to play my whistle for some trees
                 and see what happens(probably get sucked into Faerey
and you'll never me again)
(2-13,DRUID)     Well better go will grab the files and jump out.
(2-2,Freepowder) Boy, I must be *really* magickal!
(2-6,O'Dubhain ) FP>Better ground and center first<g>.
(2-13,DRUID)     Thanks for the time. Blessed Be! to all. Bye..
(2-2,Freepowder) still trying to work that out! <G>
(2-2,Freepowder) Slan leat Druid!
(2-6,O'Dubhain ) Or at least have a safety line!<G>
(2-6,O'Dubhain ) DRUID>Beannacht leat!
(2-2,Freepowder) now what is that?
(2-6,O'Dubhain ) hey hey hey!
(2-2,Freepowder) a safety line?
(2-6,O'Dubhain ) <======would like to conjure up a room full of DRUIDS!
(2-2,Freepowder) really!
(2-2,Freepowder) wonder where they all are?
(2-6,O'Dubhain ) didn't you say that you were gonna play your whistle
                 to the trees?
(2-6,O'Dubhain ) Fairies like music.
(2-2,Freepowder) I did do a kind of minor healing thing the other night
                 on myself, worked!
(2-6,O'Dubhain ) and We Celts are a real pushover!<G>
(2-2,Freepowder) cold much better today
(2-6,O'Dubhain ) good
(2-6,O'Dubhain ) <======Hopes you took my advice to heart.
(2-2,Freepowder) yeah, that thought you had a while back really
intrigues me.
(2-6,O'Dubhain ) Which one?
(2-2,Freepowder) yes, got modern magick, celtic magick (conway)
                 >the one about playing ...
(2-2,Freepowder) music for trees to see what happens.
(2-6,O'Dubhain ) I think you'll get a response.
(2-2,Freepowder) have a Modesto ash in the back yard, gotta be kin to
                 the irish ash, right?
(2-6,O'Dubhain ) right!!
                 And that's a great Faery tree.
(2-2,Freepowder) BTW how come I don't see mulberry trees anywhere
                 in those lists?<G>
(2-6,O'Dubhain ) Faeries love Oak ASh and Thorn trees.
(2-6,O'Dubhain ) Shhhh!!!
(2-2,Freepowder) that book,Irish earth folk talks about those, and ...
(2-2,Freepowder) puca's
(2-6,O'Dubhain ) Secret inner initiate stuff!:)
(2-2,Freepowder) yeah, right! lol
(2-6,O'Dubhain ) ROFL!
                 pucas!!!
3196

(2-2,Freepowder) will you be doing a full moon rit online the 27th?
(2-2,Freepowder) puca's, mostly dogs
(2-6,O'Dubhain ) <=====Thinks Sasquatch is a Puca!
(2-2,Freepowder) LOL! might could be!
(2-6,O'Dubhain ) We are doing a Spring Equinox thing in Religion on Wed
(2-2,Freepowder) open to the pub?
(2-6,O'Dubhain ) Think about it....Pucas and Sasquatch got a lot in
common.
(2-2,Freepowder) <fishing for invitation>
(2-6,O'Dubhain ) FP>Sure is... the Cyber Coven HPS was here a while ago
                 advertising it!<G>
(2-6,O'Dubhain ) Please come along with me
(2-2,Freepowder) yeah, but aren't pucas mostly horses and dogs
                 and 4 legged in general?
(2-6,O'Dubhain ) They can take any animal form.
(2-2,Freepowder) Super!
(2-2,Freepowder) what time?
(2-6,O'Dubhain ) It's at 10 PM EST in CO 8 over in the Religion Forum
                 On Wed Nite.
(2-2,Freepowder) ok!

<At this point DRUID rejoined us with some additional Information.>
(2-13,DRUID)     The island in nothern England was IONA...
(2-2,Freepowder) yeah, but I've read Llewellen, and she's no McAvoy!
(2-13,DRUID)     However the largest gathering of stones we saw
(2-2,Freepowder) that was one of the last outposts of the Druids
                 during the roman times,
(2-13,DRUID)     were in fact in Ireland on the island on Valentia, in
(2-13,DRUID)     northern ireland.
(2-6,O'Dubhain ) Did you write down the inscriptions?
(2-2,Freepowder) last retreat during the reign of Caradoc & Bodiciea
(2-13,DRUID)     No,... it was hand to read, however i did make some
video, and stills
(2-13,DRUID)     could look them over real well, or have them blown up.
(2-6,O'Dubhain ) <====remembers the tale "How the Tain was Recovered"
(2-6,O'Dubhain ) <==== two young Druids found the stone over Fergus
MacRoy's grave "summoned" him and listened to his Shade
                 recite the TAin for 3 days!<G>
(2-13,DRUID)     Next week will try and give a discription and direc-
tions to the stones.
(2-2,Freepowder) Slan leat aDhruid!
(2-13,DRUID)     Later.
(2-6,O'Dubhain ) Slan!
(2-13,DRUID)     bye..
(2-6,O'Dubhain ) I'm gonna bag it too FP!
(2-2,Freepowder) ok, Slan leat! and thanks!
(2-6,O'Dubhain ) TA failte romhat!<G>

          "Celtic Workshop #6 - Dindsenchas, Totems and Transmigration"

This is a transcript of the sixth Celtic Workshop - Dindsenchas,Totems
and Transmigration. The purpose of this Workshop was to investigate the
Celtic Inner Spirit by looking at beliefs about the Land, the Family,
the Spirit and the Soul. The stories about name origins as well as the
practice of having totemic beasts seemed to be a good place to start. I
also hoped that such investigations would give added meaning to
understanding Druidic concepts of Being.

3197

Before I begin let me say a few words about how the Workshop is con-
ducted.  We will first hear from a presenter, tonight that is me. If you
have a question type in a ? and I will acknowledge you by typing "ga" at
and appropriate time.  When you have finished your question type "ga" to
let me know that I may respond. When    we are finished I will ack-
nowledge the next questioner in a similar manner. If you have a comment
or additional information to provide on a topic, please use the "!" to
signal me.  I will also cycle through those with comments in a similar
manner. If their are no questions at this point I will begin tonight's
presentation.
 
(2-21,O'Dubh)   The Subject of tonight's Celtic Workshop
               is:
                               Dindsenchas, Totemic Animals and
                               Transmigration of the Soul.
 
During the previous Workshop, we studied the Celtic Otherworld and their
God/desses. We saw how Existence was divided into a Higher, Middle and
Underworld reality. The Spirit of the Celt would be tied to and migrate
between these various worlds. A celt was very connected to the land as
well as having a strong belief in his "code of conduct'" and the
immortality of his Being. Tonight's Workshop will attempt to clarify how
A Celt arrived at these strong inner concepts of connection to his
family, his Land and his Eternal or Spirit life. In order to understand
the Celtic Spirit, one must know the Dinseanchas, the Totemic Animals
and the Druidic concept of Transmigration of the Soul.
 
(2-21,O'Dubh)   The first topic to be covered will be the Dinseanchas.
 
................................................................................
3198

               Dinseanchas or "Place Name Stories"
 
The Dinseanchas or "Place Name Stories" are among the earliest tales of
Ireland. This tract gives the etymology of the names of several of the
more well known places of Erinn. The first such "place name" that we
will discuss is the origin of the Names "Meath" and "Uisnech". These two
locations are tied into the history of the Kings of Ireland. Meath is
the "fifth" division of Ireland set aside for the Ard Reis to rule and
Uisnech is the hill that represents the Spiritual center of Ireland.

(2-21,O'Dubh)   This is the story of Uisnech:
 
"After the Tuatha de Dannans had been conquered by the Sons of Milesius
(Mileseans), Midhe the son of Brath, son of Detha, was the first to
light a fire in all of Erinn. This fire burned upon his hilltop for
seven years and all the fires of the land were lighted using this fire.
Midhe and his clan were entitled to a sack of corn and a pig from every
house in Erinn each year in return for maintaining this fire. Naturally
the Druids were envious of this fact and they met together to conspire
against Midhe and his clan. Midhe discovered the plot and attacked the
Druid conclave, cutting out the tongues of the Druids so they could not
speak against him. He buried these tongues in the earth and sat upon the
spot while his mother exclaimed that it was "proudly" or "Uaisnech" you
sit up there this night! This then is the derivation of the name of the
hill, Uisnech and of the province of Meath "Midhe". BTW Uisnech is
pronounced "ISH nuk".
 
Uisnech is the site also of the "Well of Life" where twelve major
Magickal rivers flow forth from the Underworld. Could this be the Magick
of the Druids tongues?
(2-10,Adam)     ?
(2-21,O'Dubh)   Yes Adam? ga
(2-8,O'Ba'n)    !
(2-8,O'Ba'n)    I've never heard this story
(2-21,O'Dubh)   Ok O'Ba'n a question?
(2-8,O'Ba'n)    GA
(2-21,O'Dubh)   This story is from the ancient Irish Writings.           You can find it in "A Celtic Reader" by John Matthews  It's source is
from Eugene O'Curry
(2-8,O'Ba'n) GA
(2-21,O'Dubh)   ok
(2-21,O'Dubh)   Here is a story of the origins of the name "Tara":
 
"Another significant hill is Tara. This hill had it's name changed five
times. It was first called Druim Descuin or "the Conspicuous Hill", next
it was Liath Druim after a Firbolg chieftain who was first to clear it
of woods. The third name for the hill was Druim Cain  "the Beautiful
Hill", then Cathar Crofinn, and finally Teamair (Anglicized Tara) from
the name Te'a the wife of Eremon the son of Milesius."
 
This story gives us a mini history of Ireland, from the original names
of the hill through the names ascribed to various invading tribes until
we see the name that it retains to this day "Tara". BTW this name is
pronounced "CHOW irr" in Gaeilge.
 
(2-21,O'Dubh)   Another Dindseanchas is the story of Lughaidh Delbaeth
"the fire-producer", a Dalcasian Druid.  "Lugaid had a considerable
amount of land, while the husband of his daughter, Trad, though a king,
3199

had little land and a large family. Trad asked Lugaid for an oracle to
find out how he could gain more land. Lugaid consulted his oracles and
announced that if Trad would ask any man on that day to surrender his
lands, that man would be bound to comply. Trad then asked Lugaid to
surrender his lands which he did. Lugaid took his six sons with him
across the Shannon river where he started a fire by means of his Druid
Power. This fire had five streams issuing from it.  Each of the eldest
five sons followed these flames to the site of their new lands. Lugaid
remained behind with his youngest son, Nos, and eventually dies and was
buried next to a lake, near to Carn Fiacha (now called Loch Lugh-phorta
or the Lake of Lugaid)."
 
(2-21,O'Dubh)   This story is important for a few reasons:
 
                               1. It is an instance of the use of Druid Magick to
create fire.
 
                               2. It shows the the use of oracles to determine a course
of action.
 
                               3. It demonstrates the sanctity of one's word of honor.
 
                               4. It shows the derivation of several place names as
well as the family name of "Devlin" (from Dealbhna, derived from
Debaeth).
 
A story of this sort was used to establish place names, to derive family
traditions, to demonstrate morality, to show the worth of cunning and
integrity. It is also a good example of Druidic Powers. it was from a
large wealth and variety of such tales that our ancestors remembered
their past and learned their code of living.
 
(2-21,O'Dubh)   This serves a similar function to the new book by
William Bennett.....can't recall the title.  But I think it's on the
best seller list right now....anyone know the book?  Something like the
Book of......?
(2-21,O'Dubh)   O'Ba'n ?  ah well continuing onward!<G>
(2-8,O'Ba'n)    dunno <G>
(2-4,Nan)       the book of o'ban????!!!! <vbg>
(2-21,O'Dubh)   I'll find the name and insert it!  Nan!!!!LOL!
(2-8,O'Ba'n)    great writer ain't I?
(2-10,Adam)     <g>
(2-21,O'Dubh)   The next topic to be discussed will be the Totemic
Animals.
 
            "Celtic Totem Animals"
 
Celts and Druids held the belief that each person and family had a
special relationship with animals and animal Spirit Beings that were
sacred to ech clan.  This belief is what Patricia Kennealy is referring
to in her book "Strange Days, My Life With Jim Morrison". MS. Kennealy
is a member of an ancient clan of Irish "Wolf Shamans" whose tradition
states that they are the Magickal leaders of their people.  This
association of Spirit Animals or "Totems" is based upon the ancient
Celtic belief that all life is related, the Land, the waters, the
spirits of a place, the trees, the flora and the animals that they lived
with side by side. Many ancient stories tell how the Druids could
"shapeshift" into animal form to escape or work Magick. To know your
3200

Inner Celtic Spirit, you must know your clan and your personal Spirit
Animal.
 
(2-25,Denise H) I am here at last :)
(2-21,O'Dubh)   The following animals appear throughout Celtic tales
and Magick:
 
               The Salmon (Brionnfhionn)
 
This is the fish of All Wisdom. It lives in the depths of the Sea from
which all life springs. It is said to acquire it's great knowledge from
eating the Nine Hazels of Wisdom that fall from the Tree of Knowledge.
This fish was said to be among the oldest of living creatures. The great
Hero and Druid Fionn mac Cumhail gained his wisdom by touching his thumb
to a salmon that he was cooking for the Druid Fintan.
 
               The Deer or Stag (Abhach, Sailetheach)
 
The deer was said to be a fairy creature that could pass between the
world's. This was especially true for a white deer. Fionn's wife Sabha
became a deer when she went to the Otherworld. Beautiful women frequen-
tly became deer in many tales while fleeing from hunters. The Druid Tuan
mac Carill is the sole survivor of a group of early Partholanian Irish
settlers. He lives at first as a wildman of the woods eventually
becoming a stag, an eagle, a salmon and eventually is reincarnated as
himself at a much later date to give the ancient history of Ireland to
the more recent settlers.
 
               The Horse (Cab-all)
 
The horse  was one of the most important animals to  the Celts. A mare
is ritually symbolically mated by the King in the Rite of Sovereignty.
White horses are also mystical beings. It is a pale horse that is ridden
by Gwynn ap Nudd the Master of the Wild Hunt in Wales while gathering
souls. A huge horse shape is sculpted into the hills of Wiltshire called
White Horse Hill. This animal is another guide to the Otherworld.
 
               The Hawk (Seg or Aracos)

The most famous Hawk is the Hawk of Achill that can riddle and discuss
with the  Druidic poet Fintan. This animal is also as old as time and
another storehouse of great knowledge.
 
               The Blackbird (Druid-dhubh)
 
This is yet another animal that can freely pass into the Otherworld. It
is associated with the Druids and the Goddess Rhiannon. This bird has
mystical arts and can sing one into a trancelike state. It can give one
access to the Magick of the Otherworld  and is an excellent familiar.
This is not the Crow or Raven but a songbird.
 
               The Hound/the Dog (Abach)
 
This is an animal of the hunt and is frequently associated with
humanlike intelligence. The hounds of Fionn mac Cumhail, Bran and
Sgeolainn, are actually transformed humans, The Cwn Annwn, are the
Gabriel hounds that accompany Gwynn ap Nudd during the Wild Hunt as well
as guarding the gates to the Underworld or Annwn the kingdom of the God
3201

of the Dead, Arawn. Cuchulain the Champion of Ulster gets his name from
replacing the Hound of Cuchul that he kills. He is called the "Hound
of Ulster" from this event. The hound is also his totem animal.
 
(2-21,O'Dubh)   <a slight pause>

There are many other Magickal totemic animals in Celtic Magick and
history: the Eagle (Iolair), Crow (Badb), Raven (Bran), Sow (Airc), Boar
(Bacrie), Cat (Caoit), Otter (Balgair), Bear (Arth), Badger (Breach) and
the Eel (As-chu).
 
The Dragon is another mighty Magical animal that appears in British and
Welsh stories. It is, of course, a creature of fire but is also related
to the Power of the Land. Another word for Ley Lines is Dragon Lines.
Another name for raising Power is to invoke the "Eye of the Dragon". The
whole Earth was viewed by the Druids as the body of the Dragon. Menhirs
and stone Circles were located at great Power nodes. The Celts called
Dragons "Fire Drakes".
 
(2-21,O'Dubh)   The importance of these animals is in their use as
Spirit Guides in the Otherworld and their aid as a familiar in working
Magick. To find your totemic animal will require you to experience a
shamanistivc trance. This is usually accomplished by "drumming" and
meditation. (You'll need someone to drum or a "drumming tape" to allow
yourself a chance to really meditate). Open youself up to the God of the
Hunt as you meditate upon the Tree of Life. He will come to you while
you are in trance (usually after 10 to 40 minutes of drumming). Your
totem animal will apear running from the Great Forest. When the animal
appears, let its essence fill you. Become your totem. Dance its dance
and sing its song until you are one in the Spirit. You should repeat
this ritual as often as necessary to have a close rapport with your
Spirit Animal guide.  Much of what you are told and given will be from
the perspective of the Animal and will be difficult to understand unless
you are truly One with it.

(2-4,Nan)       does one usually only have a single totem animal or is
it possible to have more than one? ga
(2-21,O'Dubh)   It's possible to have more than one.  You might have a
clan totem as well as a personal totem animal.

(2-21,O'Dubh)   Ok I have one more topic to cover  "The Transmigration
of the Soul"
 
I would like to start this discussion by quoting an ancient Celtic
Culdean verse:
 
                              "Out of a Timeless World
                              Shadows fall upon time.
                              From a beauty older than earth
                              A ladder the soul may climb.
                              I climb by Fionn's Stair
                              To a whiteness older than time."
 
The above verse is referring to Aradach Fionn, a listing of the Oghams.
Each rung of the ladder or stair represents a lesson learned or a new
life of continuing perfection. Such a series of lessons and rebirths are
a manifestation of the Druidic concept of the Tramsmigration of the
Soul.
3202
               A few quotes about Druids:
 
"The principal point of their teaching is that the soul does not perish,
and that after death it passes from one body into another." .....Julius
Caesar.
 
"Among them the doctrine of Pythagoras prevails, according to which the
souls of men are immortal, and after a fixed term recommence to live,
taking upon themselves a new body."....Diodorus
 
According to some sources, this transmigration of the soul was done in
an upward fashion, with each incarnation bringing the Being closer to
the True Spirit. According to others, we are reincarnated into future
lives of our progeny...thus Mongan is The Spirit of Fionn reincarnated
in the Seventh Century CE (Fionn himself was said to be Cumhail reincar-
nated). As we have seen previously, the Spirit of Tuan mac Carill is
reincarnated several times as a variety of animals until he is reborn
in the sixth century and relates his history of Ireland from the time of
Partholan forward, St. Finnen is the Irish monk to whom the story was
related. This story was eventually recorded in the Eleventh century
manuscript, "The Book of the Dun Cow". No record exists to indicate that
the Druids believed in "karma", duality (as seen in the concept of "good
and evil"), original sin (actually they believed man was inheritly
good), nor a heaven and hell afterlife.
 
Where did one's soul reside then ? Many stories were told and written of
the Otherworlds that awaited the Spirit between incarnations, These
stories are called immrama or "wonder voyages" and usually involve
taking ship to a Magickal Isle. The voyages of Bran and St. Brendan
generally fit into these catagories.
 
When one arrives at an Otherworldly island, time can pass extremely
slowly compared to the Physical world. Oisin the son of Fionn went to
such a faery world for a few days only. When he returned for a visit
upon one of those Magickal White Horses, he discovered that many
hundreds of years had passsed.  Although he had been cautioned not to
dismount during his visit, he did so and was immediately transformed
into an extremely elderly man. St. Patrick was brought to him and heard
his many stories of the exploits of Fionn and the Fianna as well as the
lands of Tir na Og. Oisin was eventualy rescued by his Sidhe princess
and returned to the Land of Eternal Youth. Some of the other Lands are
called:
 
                              Tir fo Thuinn - Land under the Wave.
                              Tir na mBan   - Land of Women.
                              Tir na mBeo   - Land of Life.
 
These four Tirs or lands make up the Celtic Underworld where Souls
reside until reborn. There are also Plains above that are generally the
habitations of the Gods.
               Thes are:
                              Sen Magh      - Old Plain
                              Magh Argetal  - Plain of Silver Clouds
                              Magh Mell     - Plain of Delight
                    Magh Ionganaidh - Plain of Wonder

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The Irish Celts felt that the Being had the following attributes or
divisions:

                              Delph         - The appearance or Outer form
                              Duile         - The Body Elements
                                                                           (flesh, bone, blood, etc)
                              Ana'l         - The breath or anima
                              Menma         - The Mind and the Will
                              Cuimhne       - The Memory
                              Fein          - The Self
                              Pu'ca         - The shape-shifting Shadow
                              Enaid         - The Soul.
 
I would like to finish my remarks on Reincarnation and Transmigration
with another ancient verse. This verse is from the Fifth Century CE and
is the translation by Kuno Meyer:
 
                              "I invoke the seven daughters of the sea
                              Who fashion the threads of the sons of
                              long life.
                              May three deaths be taken from me!
                              May seven waves of good fortune be dealt to me!
                              May no evil spirits harm me on my circuit!
                              In flashing corslet without hindrance!
                              May my fame not perish!
                              May old age come to me, may death not come
                              to me until I am old!"
 
                              "I invoke Senach of the seven periods of time,
                              Whom fairy women have reared on the breasts
                              of plenty.
                              May my seven candles not be extinguished!
                              I am an indestructable stronghold.
                              I am an unshaken rock.
                              I am a precious stone.
                              I am the luck of the week.
                              May I live a hundred times a hundred years.
                              Each hundred of them apart!
                              I summon their boons to me.
                              May the grace of the Holy Spirit be upon me!"
 
That's the Celtic view of life!  To live but to have variety and
passion, while reincarnating over and over!<G>

                          Celtic Workshop #7

   "In Between Times and Places", "Need Fires" or Days of Imbalance,
          Portals, Dolmens, Passage Graves and Stone Circles"

Tonight the Magickal nature of "In Between Times and Places" will be
discussed and examples will be given for their use in Magickal "wor-
kings". The Druidic concept of "imbalance" in Magickal workings will be
introduced and discussed. The nature and use of the stone megalithic
sites will also be presented and discussed.

Tonight we undertake a journey to the lands that are between the worlds.
This is the same place where anything can happen that Rod Serling
referred to as the "Twilight Zone". The ancient Celts sought out this
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Magickal place to aid their Magickal Power and to seek the Otherworld.
Before we can undertake this journey of the Spirit as well as the Mind,
a brief review and synopsis of our previous discussions on the Celtic
Otherworld and Magick are in order.

                     "In Between Times and Places"

As we noted previously, the Celts believed that Reality actually
consisted of multiple worlds.  As a minimum, they believed there was a
World of the Stars or Gods, a Middle World (the Earth) and an Under-
world. All these worlds were connected in some way, with events and
Magicks from one affecting events occuring in a different world.
The Celts believed that these Worlds were closer at certain times. These
are the "In Between Times" that we are going to speak about tonight. It
should also be no surprise that the Celts and Druids practiced their
most important Magicks during such times of transition as the sunrise,
sunset,the moonrise, moonset and the transitions of the seasons
(Beltaine and Samhain) and the extremes of the Sun (Mid-Winter and
Mid-Summer) or the great "Fire Festivals". Later during our discussions
of stone circles and passage graves we shall see one way that this
desire to do Magick at the optimal times was possibly implemented.

                 "The Magickal Laws of Druidic Power"

Celtic tales of Magick are filled with events that are linked to "in
between states". This could be a mysterious fog, a time of dusk or next
to the edge of water. All of these conditions have one state in common,
they represent imbalance. Any student of the physical sciences can tell
you, that all forces can  be resolved into the sum total of the in-
dividual forces. One of the factors that must be overcome when moving
anything is inertia. During times of change, when imbalance occurs
naturally, is the time chosen by Druids for their Magicks. This is and
example of the Law of Magickal Association, the Law of Similarity and
the Law of Contagion as stated by Issac Bonewits in his book "Real
Magick". Here is a listing of those three laws of Magick:

         Law of Association.

If two things have anything in common that thing can be used to control
both, and they have a mutual influence on each other, depending on the
size of the thing shared. The more they have in common, the more they
influence each other.

         Law of Similarity.

This is the basis of "Sympathetic" magic and basically says that effects
resembles causes.  "Lookalikes are alike".

         Law of Contagion.

It states that once things come into contact, they continue to interact
after separation.  "Power is contagious".

These three Laws of Magick basically say that if you want to do Magick
pick a time when Magick occurs that is similar to the kind of Magick
that you want to accomplish. There is a very similar belief held by
modern Wiccans.  Wiccans normally do creative or "positive" magick when
the Moon is in its waxing phases. Banishing or "dark" Magick is done
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during the waning phases of the Moon. Druidic Magick took advantage of
the times when the Sun or Moon "touched" the Earth (Sun/Moon rise/set).
At such a time, some of the Power inherit to these heavenly deities
could be "borrowed". This is the Law of Contagion at work. At Sunrise
and Sunset is when the mists "Magickally" appear, making fog or mists a
time of Magickal workings. The area of transition between states of
matter such as the edge of a river or lake was also thought to be a
Magickal location. This could have been due to the belief that all
knowledge flowed forth from  the Well of Segais or Conla's Well but I
believe it is more closely associated with the belief that where
different worlds met was also a place where entry to the Otherworld was
the easiest.  This also explains why they favored divination by the edge
of water. Fire scrying is another example of this "Magick" in transition
states. Fire is the ultimate transitory state of matter and leads us to
the next  topic of discussion, "Need Fires" and "Days of Imbalance".

                          "Days of Imbalance"

As you will recall, another time of greatest imbalance was when the
change of the seasons and the extremes of the Sun. This is, of course,
Beltaine, Samhain, Mid-Winter's and Mid-Summer's Solstices. Great fires
were kindled during these festivals for two reasons: To encourage and
enhance the energies of the Sun and to create conditions favorable to
Tramsmutation of Power.

These "need fires" were used to scry, to purify and to sacrifice as
well. Animals and other offerings were cast into the flames. As we have
seen in a previous Workshop, cattle were driven between the fires and
youths engaged in jumping through the flames. (It has been conjectured
that this practice of flame jumping had its origins in earlier practices
of human sacrifice.   I personally have not seen a single valid
reference to Druidic human sacrifices.)  The thought was also held that
"like attracts like", so that the Power of the flames would also attract
the Magickal Power of the Sun.

Being periods of imbalance, the Druids also took advantage of the flows
of power to perform divinations.  These great fires also served to
signal the Power of the Druids to all people, as well as to unify their
control over the minds of the Celtic nations.

                 "The Otherworld, Portals and Domans"

Although the Celts did not build the megalithic structures found within
their lands, they were certainly aware of them. Without exception these
monuments were attributed to the God/dessess, heroes and/or to the
Tuatha de Dannan. The many dolmens were thought to be passage ways or
portals to the Otherworld.  Many myths and tales surround trips made to
and from the realm of the Sidhe by passing through a dolmen archway when
the Moon was full. Modern archeology has determined that these dolmens
are actually neolithic burial sites.

            "Bru'gh na Bo'inne (Newgrange)"

One of the oldest structures in the Western world is found in Ireland
upon the banks of the Boyne river. This is the Bru'gh na Bo'inne, the
burial place of Irish kings and the legendary palce of the Dagdha and
Angus mac Og. The area is also known, in English, as New Grange. This
structure was erected by the original inhabitants of the land around
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3500 BC, predating Stonehenge and being contemporary with the Sphinx and
the Pyramids of Egypt. The structure was covered with white stones in
ancient times and would "shine' in the Sun when seen from great
distances. This is very similar to the way the Great Pyramid was also
described when seen in the sunlight with it's reflective coating.

Many ancient Irish legends and tales are associated with this structure
and the passage of time. Most of these tales are about time standing
still or seeming to pass without notice. Their stories center around
Angus mac Og (the Young God), his birth in a day, his attaining the
ownership of the Bruig for "only a day and a night" (lasting forever in
endless cycles), and his arrangement of his foster father Midir's
marriage to Etain (who is the subject of many stories of shapeshifting
and transformation).

                    "Spirals, Symbols and Carvings"

This theme of timeless days and transformation is very important when
one considers that one possible use of this structure was the taking of
shamanistic journeys. (Angus himself was visited by an aisling or "dream
woman" who played for him upon a timpan and eventually they are
transformed into white birds of enchantment).

Martin Brennan, an Irish-American, was the first person to note the
relationship between the carvings at New Grange and the rays of the Sun.
Using the discoveries of Brennan and our previous information about
Celtic Shamanism, I am going to suggest that the interior chambers of
this structure were used for shamanistic ceremonies and journeys.

Let me describe the geometry of Bru'gh na Bo'inne that a Draoi' priest
might have encountered when appraoching the structure for religious/Mag-
ickal ceremonies. The first thing that would be noticed is a brillant
white bowl or hemisphere shining amidst a sea of green. This mound is
surrounded by 97 kerbstones and the entire structure is then encircled
by a ring of standing stones.  At the entrance is a stone that one walks
around to enter the inner chambers. This stone is covered with spirals
that have been carved into the stone. The stone is divided by a line
that is aligned with the Mid-Winter Sunrise, the right hand spirals
being counter clockwise (tuathal or widdershins) and the left hand
spirals going clockwise (deosil). This is exactly the same type of path
through the sky that one would observe for the sun during the year. (In
fact, if you take a lens and focus the Sun's light on a board and leave
it in place for a year, a track will burned upon the board in the shape
of an interconnected double spiral. This experiment was done in the
early 1970's by American artist Charles Ross.)  The entrace to the
interior chambers, beyond the entrance stone, is 70 meters in length.
One must pass beneath three large stones that are thought to be symbolic
of the Celtic Cosmology, the Sky World, the Middle World and the
Underworld. Once past this Otherworldly entrance, one encounters a large
chamber with four smaller side chambers that are oriented to the four
cardinal directions (North, South, East and West). The inner walls are
covered with spirals and symbols, among them is an eight-rayed sun
symbol (depicted within a circle). This symbol as well as the rest are
selectively illuminated by the Sun's entrance through a small hole in
the roof box that is oriented directly to the Mid-Winter sunrise. A
finger of light would shine within the chamber to illuminate the
carvings, shining in golden flecks upon the chamber walls. Within the
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main chamber were great stone bowls that were possibly filed with water
and arranged to further enhance the solar display within by acting as
mirrors. The seemingly hap-hazard arrangement of carvings upon the walls
are organized and transformed by the rays of the Sun.

             "A Night with Angus mac Og"

Now that the stage is set, imagine yourself to be a seer of the fourth
millenia BC. You have fasted for days and have spent the long dark night
of Mid-Winter meditating within the inner chambers of Angus mac Og.  You
have performed your rituals you have attained a trance-like state and
you await the rising of the Sun, the new God of Light to return to the
world. What far journeys or estatic visions will be triggered within
your Sacred Space by the new Sun's first rays?  A sudden thin ray of
white light pierces the blackness of the inner chamber with an il-
luminating shower of images as the inner darkness explodes! Your mind
reflects the brilliance of the new born Sun as your inner consciousness
expands into infinity! Your brothers and sisters would follow the dark
shadow the standing stone to the carn's entrance to find you and the
inner chamber reborn within the rebirth of the Mid-Winter Sunrise! What
stories you could tell! What prophecies you could make! I sometimes
think that Bru'gh na Bo'inne is really the Hyperborean " ...temple of
the Sun..." mentioned by the ancient Greek writers, rather than
Stonehenge.

                    "The Land of the Hyperboreans"

Perhaps the British Isles are the Islands of the Hperboreans after all?
Where else is found such a system of large scale, megalithic structures
all centered around the Sun and the Otherworld? One has only to step
within any of these raths to be transported to another time or another
age. Bru'gh na Bo'inne is only one among many such locations.  Three
great mounds exist in this area of the Boyne river, New Grange is the
most elaborate but the nearby mounds of Dowth and Knowth are also
fascinating.  Dowth is oriented to receive the rays of the setting Sun
on Mid-Winter while Knowth has two passages and is oriented to receive
the rays of the Equinoxes.  These chambered passages are not limited to
Ireland, but are found throughout the British Isles and even in
Brittany. Two noteable sites are located at Maes Howe in the Orkney
Islands and at Gavrinis in Brittany. The interaction of carvings and
site orientation is also wide spread and not limited to just the rays of
the Sun. Many sites also used the beams of the Moon to illuminate
passages and special formations. Although these sites could be called
observatories by those of a purely scientific viewpoint, that would be
in direct contradiction to the aims and worldviews of their creators. To
fully appreciate the beauty, majesty and wonder of these Magick sites,
requires us to use our entire mind. Perhaps we should now consider the
other great location that has equal claim to being the Hyperborean
Temple of the Sun?  That location is called Stonehenge.

                             "Faery Rings"

Who has nor heard of the mysterious lights that are seen within faery
rings when the Sidhe dance within the Moon ways? Such lights have also
been observed within Magickal Circles constructed by Wiccans and modern
day Ceremonial Magicians. The crop circle phenomena has also been
associated with light displays and formations. All these phenomena have
been reported and seen by reliable witnesses (although , as with all
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such events, there have been cases of fraud as well). The fact is that
such circlular formations have all been associated with light displays
and other unexplained phenomena.  It is no coincidence that all of the
previously mentioned Magickal phenomena are also associated with the
oldest such locations, the stone circles. Many hundreds of these sites
are found in Britain, Ireland, Scotland and Wales. The two greatest of
these are Stonehenge and Avebury. I will discuss Stonehenge tonight. I
may discuss Avebury in the future if it is of sufficient interest to the
other members of the workshop.

                             "Stonehenge"

Has there ever been a place to fire the imagination such as Stonehenge?
What secrets does it hide as it sits amid the many other marvels to be
found upon the Salisbury Plains ? This question and thousands more like
it have passed through the minds of mortals for at least the last 3000
years. Why was it built? Who built it? How was it used? Can it be used
again? I'm sure you many have a few questions of your own!<G>  Before we
get to the questions, let's go through a few of the details we know
about the site and some of the more recent discoveries that have been
made regarding its possible uses.

               "Stonehenge I"

Stonehenge was built in three phases, starting with the construction of
Stonehenge I around the year 1900 BC.  This is about a thousand years
after the Pyramids and the tombs of the Bru'ghna Bo'inne and a few
hundred years before the fall of ancient Troy and the Oddessy.  The
first phase of construction was a great circular ditch with banks being
piled upon either side.  The people building it were late Stone Age
people, Not much is known about them except that they were hunters. An
opening was left on the northeast side with four holes being left at the
entrance that may have contained wooden poles. Two other holes inside
the enclosure may have held upright stones. A third hole was dug that
still contains the "heel stone", over which the sunrise is observed. A
variety of other features are associated with this first phase of
construction. I shall refer you to "Stonehenge Decoded" by Gerald S.
Hawkins and John B. White for a more indepth discussion of these or
other Stonehenge details. The entire structure was about 320 feet in
diameter and about 6 feet high by 20 feet wide with the heel stone and
possibly two other standing stones being visible. The entire bank would
have been glaring white since most of the surrounding surface region is
composted mostly of chalk. The heel stone rises about 16 feet into the
air and is about 8 feet thick by 7 feet wide. Around the inside of the
bank was a series of 56 holes called "Aubrey" holes. These holes contain
the created remains of men and women from that period. Even in its first
phase, I'm sure you'll agree, it must have been an imposing structure.

                   "Stonehenge II"

Work upon the second phase of Stonehenge was begun about 1750 BC by
another race of people known as the "Beaker People". These people built
two concentric inner stone rings consisting of 82 bluestones on about a
70 foot diameter around the center of the mound. The entrance was
widened in the ditch bank by about 25 feet and a double row of 10
bluestones was placed in the entrance to the stone circles. This work
was done during about a hundred year period and was never finished due
to some unknown interruption. With their departure, the Stone age closes
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in Britain and awaits the coming of the Bronze Age.

                   "Stonehenge III"

The third and final phase in the construction of Stonehenge was
undertaken by the "Wessex People" in about the year 1650 BC. These
people were much more highly skilled than the "Beaker People" and
carried on commerce with the peoples of the Mediterranean area. So many
artifacts are found from these areas that some scientists have developed
the theory that Stonehenge was finished under the auspices of a "Master
Builder" from the Mediterranean. Since this is the only large megalithic
structure attributed to the Wessex People, they may well be correct. The
previous double ring of bluestones were removed and set aside for later
use. They were replaced by a single row of huge sarsen stones coming
from Marlborough Downs. A horseshoe shaped structure consisting of
"trilithons" was placed inside of the sarsens and aligned upon the
northeast opening and the center of the new stone ring. These "tri-
lithons" are not found in other stone circles and are further evidence
of the sophistication of the builders.  The cross pieces are held in
place using a woodworking technique called "mortise and tenon" construc-
tion. All of these stone pieces were hand-worked. The uprights are very
close together (about a foot or less). The outer circle is 97 feet 4
inches in diameter. The outer stones are about 14 feet high by 7 feet
wide by 3 1/2 feet thick. The inner horseshoe is formed by stones
ranging from about 20 to 25 feet high. A temporary structure which was
oval shaped was constructed around the sarsen horseshoe that used the
previously removed bluestones. This oval was removed and the stones were
later used to form a horseshoe of bluestones inside of the sarsen
horseshoe. A number of holes was also dug outside the sarsen circles
called the "Y" and "Z" holes. These are in a pair of roughly circular
rings around the entire structure.  One stone remains to be described
and that is called the "altar stone" though no hole has been found for
it and no use has been clearly defined. It is of a different material
from the sarsens or bluestones.  It came from a quarry 30 miles away and
is of fine grained green sandstone with mica flakes. If clean, it would
glitter in the sunlight. Stonehenge III was completed about 1600 BC and
now we are left with the Mysteries of its construction and use.

      "A Quick Word about Construction"

The construction techniques would take an entire Workshop to cover and
will not be discussed tonight.  I refer you to "Stonehenge Decoded" for
details.  An estimate was made of the effort required using the
conjectured techniques and and estimate of 1,500,000 man days was
determined to be the level of effort required to build Stonehenge. These
techniques were demonstrated using modern day men to determine how many
were actually required for each task. I believe the estimate to be
realistic and accurate. The question remains, "Why undertake such a
truly monumental effort ?"  Although the "Hows" of Stonehenge are
fascinating, I am much more mystified by the "Whys"!

       "A Quick Word about Uses"

I can classify the "Uses" into five categories:
         1. It was used as a Calender to predict the seasons, the phases
of the Moon, and the times of the Sun Festivals.
         2. It was used as a site for performing Ceremonies (everything
from sacrifices to Season fesitivals).
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         3. It was used as a Computer to determine Solar and Lunar
eclipses. (The use as a celestial observatory also fits in here).
         4. It was used as a place to work Magick, take shamanistic
journeys (similar to a Native American Medicine Wheel), and was used to
initiate new shamans or priests into the order.
         5. It was used for some other purpose that is subject to
conjecture and awaits the revelations of our own "illuminations".

I will attempt to provide details about the site that have been
determined by computer analysis and let each of you decide for yoursel-
ves what you think, since tonight we are very limited timewise. We may
return to these topics for additional details in the future.

                 "The Computer Analysis"

How well did Stonehenge predict the Mid Summer/WInter sunrises and/or
moonrises? When the stone alignments were analyzed by Hawkins in 1961,
using a digital computer borrowed from Havard University. The analsis
showed a TOTAL correlation of all major Sun alignments and an almost
total correlation with alignments of the Moon as well. The accuracy of
these correlations was within 1.5 degrees. The calculations were based
upon the positions of the Sun and Moon circa 1500 BC.  When the various
phases of Stonehenge were considered, it was found that Stonehenge I had
11 key positions that pointed to ten of the twelve extremes of the Sun
and the Moon and Stonehenge III pointed 8 times to 8 of the same key
positions! Needless to say, the position and day of the key Solar/Lunar
days could be easily determined using Stonehenge as a calendar. (I will
construct and upload GIFs showing these alignments to Library 16). The
computer was also used to determine a method where the 56 "Aubrey holes"
were used to predict eclipses. (BTW 56 is also the number of years that
the moon takes to complete its entire cycle through the skies). These
facts have been used to support the arguement that the priests using
Stonehenge could have reinforced their apparant "power" over the
elements by not only predicting the "dreaded" eclipses but also to
"miraculously" cause them to disappear.  I personally couldn't say if
this speculation is valid. It seems rather cynical to me. Another very
interesting fact about the location of Stonehenge is that it is almost
EXACTLY at the right lattitude (51 degrees 17 to allow the Sun and Moon
azimuths to be separated by 90 degrees. It would seem that the site was
NOT chosen at random.

                 "Shamanistic Flights of Imagination"

Before starting, I'd like to quote the ancient Sicilian historian,
Diodorus about Britain in 50 BC:

"The Moon as viewed from this island appears to be but a little distance
from the Earth and to have on it prominences like those of the Earth,
which are visible to the eye. The account is also given that the god
visits the island every 19 years, the period in wish the stars to the
same place in the heavens is accomplished.  ....There is also on this
island both a magnificient sacred precienct of Apollo and a notable
temple.... and the supervisors are called Boreadae, and succession to
these positions is always kept in their families."

(BTW the Moon rises farthest to the North every 18 to 19 years as seen
from the center of Stonehenge).

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I would like to speculate upon some of the possible Magickal aspects of
Stonehenge:

         1. The site is situated in the midst of a lot of so called
"crop circle" activity. Could the energy of these verified phenomena
also be harnessed by Stonehenge? Could an outbreak of crop circle like
marks have sparked the neolithic people to have constructed their own
more permanent circles?

         2. Is there an Earth power that is yet to be discovered by
modern science. Is this power related to "orgone" as postulated by
Wilhelm Reich from his work with "bions"?  Reich said that this energy
could be seen spiralling into the air through tubes made from organic
matter. His "accumulators" were like batteries for orgone and were made
of alternating layers of organic and inorganic substances (like the
roofs of the great chambers at Bru'gh na Bo'inne).  Guy Underwood was
also a proponent of what he caled "earth force" (also described as being
spiral in nature). Underwood used divining rods to locate pockets of
such energy within Stonehenge.

         3. Is there a "Dragon" or "Serpent" power waiting to be
harnessed within the Earth?  Many of the ancient tombs have such a mark
above their entrys. The Druids certainly believed it was so. Could
ancient kings have married the land here as suggested in Marion Zimmer
Bradley's "The Mists of Avalon"? I know the area is surrounded by the
burial mounds of many ancient kings.  Is the "Dragon Power" awaiting a
new infusion of energy from a group of dedicated Magickal practitioners.
Does the Dragon sleep?

         4. The many solar/lunar occurences at Stonehenge suggest it may
have been associated with shamanistic practices and initiations in a
manner similar to the areas of the Bru'gh na Bo'inne. Such a practice is
suggested in Douglas Monroe's "The 21 Lessons of Merlin".  Is Stonehenge
a portal to the Otherworld?

                       "Ley Lines"

One cannot discuss "earth force", "orgone" or the Earth Power nodes such
as Stonehenge without discussing ley lines. These lines are geomet-
rically located by standing at a Power node and sighting towards other
power nodes. Using such techniques, "ley hunters" have determined that
most of southwestern England is criss crossed by such lines. Are ley
lines "power conduits" between "power nodes"? To answer this question I
read "Earth Memory" and "Shamanism and the Mystery Lines" by Paul
Devereaux, the editor of the "Ley Hunter" magazine and the Director of
the "Dragon Project". Devereaux has embraced, investigated, evaluated
and rejected more theories about the "ley lines" than anyone else (as
far as I know). He acknowledges that "death roads" do exist near many of
these sites but rejects them as being solely responsible for all ley
lines. (NOTE: death roads are straight roads leading to such ancient
centers for the express purpose of burials and funerary processions.
They are well documented and universal to mankind). His own personal
theory is that the ley lines are the result of shamanistic OOBE
conducted at the so called "power nodes". The ley lines are the result
of marking in this reality the patways that the shamans take in their
altered reality from one sacred site to another. He suggests that these
"traces" of the Earth's Spiritual Pathways are the means by which we can
become re-attuned to the Earth's Power and ancient knowledge.
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Well there we have it, a discussion of Druid Power and Power centers. I
know from my own experience that Magickal Power is stored within my own
Solitary home Circle. How much greater can the True Power be at a site
as special as Stonehenge or Bru'gh na Bo'inne?

      Celtic Workshop #8 - The "Rite of 3 Rays" and the "Gift of Awen"

As usual, we gathered slowly, in fact I was late. After some brief
initial hellos, we got started. Freepowder was still trying to live down
an experience with Coyote (the Trickster) from early in the day!<G> I
discussed the book "The 21 Lessons of Merlin" by Douglas Monroe as an
example of a work produced by "Awen". I wanted to give the Workshop
members a perspective on the pluses and minuses involved with such
works. I also went over some formal and personal rituals and meditations
I do to receive "illumination". All in all, a very stimulating evening
of presentation and dialogue......Searles O'Dubhain

Tonight I would like to do things a little differently than I had
planned. Before we discuss the "Rite of 3 Rays" or the "Gift of Awen",
let's talk about one of the references that I have used and some of you
may have read, "The 21 Lessons of Merlin".
 
As we have previously discussed, not much was written down about the
Druids by the Druids. The best we can get is the ancient writings of the
Irish Celtic Culdean Monks who may have been Druids in disguise. Our
next best sources are oral traditions found in Celtic families, legends
and Bardic lore. Comparative analysis between the other ancient In-
do-European traditions of the Brammans, Greeks, Persians,Egyptians and
the Siberian Shamans may yield some of the hidden Druidic secrets. A lot
of the time we are making some educated guesses based upon how similar
peoples worked Magicks and conducted rituals. Sometimes we have biased
"eye-witnessed" accounts such as Caesar's or the other Roman historians.
When a gap exists in our knowledge of Druidic or Celtic practices we
must do what the ancients did......we must ask that we receive the "Gift
of Awen". I'll mention some ways that this can happen and what we can do
to aid our quests for "illumination" a little later in our discussion
tonight.
 
What does all this have to do with "the 21 Lessons of Merlin" you ask?
..... The answer is that this is precisely the approach that Douglas
Monroe seems to have taken in his book. He fills in the gaps with
concepts that have come to him as illuminations and also uses the
illuminations of the "Bardic Mysteries" of Wales (also arrived at by the
aforementioned methods). Since  we are all humans, some mistakes can
occur when we interpret our "illuminated" thoughts and concepts. This is
precisely why ALL SOURCES should be viewed critically and questioned
(even as our very own Freepowder is prone to do!<G>). I know I constan-
tly question and compare. Monroe's book has some very good concepts in
it and some that I dispute. My primary dispute with him is over his
concepts regarding the sexual polarities and workings of Magick.
 
He states that Druids were segregated in their Magickal workings because
men and women cannot work together in a symbiotic manner Magickally. He
says that women receive Magick from men but do not return it when a
working is done. This is directly opposite my own experiences where I
have found the presence of women to Powerfully enhance the working of
Magicks.  He also states that male Druids did not marry and were
celibate.  That may be true in Wales, but the Irish Druids married and
3213

had many children.  Abstaining from sex would have severely depleted the
Magickal "gene pool"! The Druids were not stupid! I doubt seriously if
they abstained from sex or procreation! Sex Magick is Big Magick!  (As
I'm sure we will all agree!<G>). So Monroe does make mistakes....so do
it.<G> Time and experimentation are the two best tools to evaluate any
system and the systems of this book will be analyzed fully before we are
done in this series of Workshops.
 
Now I would like to briefly summarize what is in "The 21 Lessons of
Merlin":
              1. The 3 Rites of Assumption
 
              This lesson refers to the manner in which a student can
first develop the ability to tap Power and to receive inspirations from
the Higher Consciousness that exist around us. Monroe uses the "Song of
Amergin", "The Song of Taliesin" and the "Song of Blue Star" to
introduce us to Druidic imagery and visualization.
 
              2. The Pelen Tan
 
              In this lesson, Monroe says that the "Pelen Tan" or a
kind of glass globe with a candle or light inside of it was used to
create a lighted space under trees that literally caused the area to
glow with a "blue light" (used by male Druids). He also says that the
white robes of the Druids emphasized the "black light" effect of these
fire globes. He says that the female Witches of Avalon used "red lights'
when performing their ceremonies, giving rise to the association of "red
light" districts with prostitution in later ages.
 
              3. The 4 Symbols of Mastery
 
              This lesson is concerned with the development of Magickal
symbols, arch types and correspondences. The concept of "Mastery" over
the elements is introduced and the need to be creative and original in
all occult work is emphasized.
 
 
              4. The Summoning
 
              A complete rite of Magickal evocation is described here.
Monroe tells how to call the shades of the dead from their graves. He
introduces the use of  herbs and incense into ritual. The specific shade
being evoked in this ceremony is that of Merlin.
 
              5. The 4 Signs of Portal
 
              This lesson shows how to form a Magickal Circle, to call
forth the Guardians of the 4 portals to the Otherworld. Symbols are
given for each Quarter (Air, Fire, Water and Earth) as well as the
symbols for the "Sign of Three Rays" that represents Spirit or Akasha
(similar to the Pentagram). The Old ones called are Uscias, Semias,
Esras and Morfessa of the Magickal cities of the North. The God in the
form of Herne is also invoked.
 
              6. The 4 Sacraments of the Earth
 
              The concepts of sacrifice to the elements upon a "Sun" day
is presented. (Not human sacrifice BTW).
3214

              7. The 8 Grove Festivals
 
              The eight major grove festivals of Samhain, Imbolc,
Beltaine, Lughnasadh as well as the Mid-Winter, Mid-Summer Solstices and
the Equinoxes are described. Some of the special items associated with
each festival are given.
 
              8. The 16 Leeches of Diancecht
 
              The use of herbs in Druidic ceremonies and practices is
introduced. A discussion of Reincarnation is given and a Magickal
journey is undertaken using these herbs.

              9. The Rite of 3 Rays
 
              A means of achieving protection is described. The rite is
likened to the Ceremonial Magick rite of the Banishing Rituals of the
Pentagram as practiced by the Golden Dawn.
 
              10. The Battle of the Trees
 
              The Oghams are discussed and the "Battle of the Trees" is
described. A battle between wizards occurs and the Magick of the trees
is used to defeat Merlin's adversary, just as the tree Magick was used
to defeat invaders during the Cad Goddeu (circa 400 BC). One of the nine
draughts of inspiration is described that will allow the Druid to
commune more thoroughly with the spirits of the trees.
 
................................................................................
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              11. The 8 Songs of Cycle
 
              The correspondences of the Oghams to music and the use of
music in Magickal acts is presented. The use of musical instruments is
described for the various elements and a tie between the Druids and
Atlantis is suggested.
 
              12. The Herbs of Continence
 
              This lesson centers around Monroe's belief that Druids
segregated by sexes for education, Magick and workings. He describes a
concept called "Duality". He uses a trip to the Sisterhood of Avalon
(Glastonbury) to present his case. He also advocates celibacy for male
Druids but not for the Sisters (beyond Maidenhood). Four herbal concoc-
tions are presented that enhance male sexual powers.
 
              13. The Gateway Rite
 
              A visit to Stonehenge is described. The history and lore
of the site is mentioned with references to Atlanteans, Hyberboreans and
even the Tuatha de Dannan. A method of merging with the consciousness of
inanimate objects is also described.
 
              14. The Dragon's Eye
 
              The act of creating Druid fire is mentioned during a visit
to the Isle of Wight. The ley lines and the Power of the Land are called
Dragon Power during this lesson. A rite that allows one to "call the
Dragon" is presented and the symbol for the "Dragons Eye" is drawn.
 
              15. The Rite of Inspiration
 
              The use of meditation and Magickal Circles is described to
allow one to receive enlightenment to the Awen (the inner spirit that is
illuminated). Two rituals are given and the connection between the Sun
and Awen is given.
 
 
              16. The Wild Hunt
 
              The use of the Mandragon herb is described during a
shamanic contest between the Druid and the forces of Nature (usually
done during Samhain). The gains and losses of such a competition are
mentioned.
 
              17. The Life Board
 
              A Magickal symbol for the Three Circles of Existence
(Ceugant, Gwyned and Abred) is given. Fionn's ladder is discussed. The
use of such an empowered Magickal Symbol for makings and pathworkings is
described.
 
              18. The Rite of Libation
 
              A  variety of Druidic draughts is given.

(2-10,Trailstalker) RE #16:  I thought that Druids were in alignment
with Nature.  What are they contesting?
(2-22,O'Dubhain)    This particular lesson is about being in the Woods
3216

during the Wild Hunt of Gwynn ap Nudd when the raw primal forces of
Nature heighten one's inner fears.

(2-22,O'Dubhain)    It's a rite of Mastery whereby the young Druidic
Initiate masters himself and faces the power of Nature, the winds, the
Darkness, the lightnings and such.  So it's really a test to see how in
tune you are with Nature.

              19. The Threshold Rite
 
              The use of herbs and incense to enhance a journey to the
Otherworld is given.
 
              20. The Triscale Stones
 
              Divination using stones is presented. A pathworked trip to
the Otherworldly city of Caer Idris is made to show the origins of the
technique. The suggestion is given to find one's personal "oracle tree"
under which divinations will be optimized.
 
              21. The Rite of the Active Door
 
              The secrets of color and the concepts of invisibility are
given along with a ritual that opens all occult knowledge to the Druid.
This Ritual is the rite of passage to the Inner Mysteries.

If you read this book, you'll see that the Druids are presented doing
Magicks that harm others at times.  Some of the Druids even do battle!
This certainly violates the Wiccan Rede that states "Do what you will if
you harm none"> The fact is that Druids were not Witches and they
frequently did battle as well as aiding their clans and kings in war.
The great Druid Amergin aided the Mileseans in their battles with the
Tuatha de Dannan. Many other examples exist of Druids harming plenty,
least of all none. Druids were definitely not Wiccans. Monroe's book
follows this philosophy, so some may call it "unethical". He also
advocates the use of a variety of naturals drugs to aid in Magicks,
meditations and Illuminations. I personally think these practices are a
matter of individual judgement and neither recommend nor reject them. Do
what you will. The choice is yours.
 
                       "The Rite of Three Rays"
 
     This Ritual is similar to the Lesser Banishing Ritual of the
Pentagram and the Banishing Ritual of the Hexagram performed during
Ceremonial Magick and Ritual by the Golden Dawn as outlined by Donald
Craig or Israel Regardie. Monroe gives his version of this ritual in his
book "the 21 Lessons of Merlin". I haven't found any historical support
for it in my Celtic references but it seems to be typical of what I
think a Druid might do. (The Ritual smacks of Egyptian/Thelemic Magickal
practice IMHO).  Monroe likens the 3 Rays or gestures in this ritual to
the first 3 Rays of the Mid-Summer Sun over the horizon (the Celts
called this Awen as well).
 
     This ritual is primarily used to generate Power within the Druid
for protection or receiving "illumination" according to Monroe.  It uses
the vibratory energies of sound coupled with the physical act of deep
breathing and communing with the Sun to create an "altered state" within
the Druid.
3217

     Here's the basic steps of the ritual:
 
               1. Stand in direct sunlight (noon if you can do it).
 
               2. Close your eyes and breathe deeply to relax and start
the path to a meditative state.
 
               3. Once you are relaxed, exhale then breathe in deeply as
you raise your hands above your head.
 
               4. Slowly lower your arms while intoning loudly,
"EEEEEEEEEEEEEEE" or "I" (The name of Isis in CM or Golden Dawn, this is
the invocation of the Goddess Power). Bring your arms to your sides.
 
               5. Repeat this step while intoning "Ahhhhhhhhhhhhhhh" or
"A" for Apophis the Destroyer. Monroe calls this the "Crystal Ray" or
Ray of Balance and Separation. He says this represents  both Male and
Female energies and also neither (sounds a lot like the Book of the
Law).
 
               6. Repeat again while intoning "OOOOOOOOOOOOOOOO" or "O"
for the Male God Osiris. This invokes the God Power to your aid.
 
               7. repeat the arm gestures a final time while intoning
"IAO" or "EEEEEEE-Ahhhhhhh-OOOOOOOO!" Then open your eyes.
 
 
     At this point the energy has been raised and the work is to be
done. One could shield from Magickal attack or seek the "Gift of Awen"
or some other Magickal act.  Monroe doesn't state this but I recommend
"grounding" afterwards and if possible. Do this by eating and drinking
a lite meal. (I never recommend doing any Magick on a full stomach).
Wiccans do similar rituals using athames, wands and swords to draw
Circles and/or Pentagrams for protection and Ritual. This ritual is nice
because the 3 movements are tied to the 3 Rays of Awen.  (As with all
Magick, ritual is very personal, if it feels right do it!<G>). Monroe
says that one could reverse the direction of the arm movements and the
intonations to "banish" energies that are directed at you. He also says
that one could only do the "male", the "female" or the "crystal"
movements depending on what is needed or banished.  He suggests
experimenting as do I. I'd next like to discuss some ways that I achieve
"illuminated states".
 
(2-24,Nan)          how would you describe the basic differences/simila-
rities between Wicca and Druidry? (25 words or less <g>)
(2-22,O'Dubhain)    The Druids use the Sun and the Moon.  And the Druids
were more political back then.  Nowadays I'd say that the Druids tend to
be more left brained than the Wiccans and they tend to be more bilateral
with their Deity worship.

(2-24,Nan)          a point of clarification for me .......Wicca doesn't
use the sun?
(2-22,O'Dubhain)    Most of the major Wiccan celebrations are done under
the Moon. The Sun is also used but does not play as great a role as in
Druidry.

(2-6,Heather & Michel) We have both Wiccans & Druid here, so perhaps we
can clarify...
3218

(2-22,O'Dubhain)    good
(2-6,Heather & Michel)
     Wicca uses the sun as much as Druidism. Moon is primarily for
esbats... Wiccans don't tend to be culturally specific with their
worship,  while Druids go for mostly celtic stuff and only share 4 of...
Wicca's 8 festivals.  (At least how we do it.) ... ga
(2-22,O'Dubhain)    ok!! seems to be a diversity of opinions and
practices as usual! thanks

(2-10,Trailstalker) Where would "shamanism" fit in with all of this?  We
do ceremony under the Sun, the Moon, the Stars,... in swamps, forests,
deserts, living rooms, ... you get the picture... and what's an
"esbats"?
(2-22,O'Dubhain)    Shamanism comes in when you seek assistance from the
Spirit world or you seek to control the elements.  Esbats are Full Moon
Wiccan Rituals held every month Sabbats are Major festivals like we
outlined previously
(2-10,Trailstalker) I've found that with shamanism if you are seriously
working the path, there comes a time when rather than you working it and
using medicine items, you more or less become a medicine item for a
Greater spirit power.  And it works through  you.

(2-17,Freepowder)   I remember, Druids are left brain based on Bonewits?
or others too?
(2-22,O'Dubhain)    Actually Druids are both sided. I think some Wiccans
tend to reject the left side approach at times Bonewits seems to be left
brain heavy!<G> IMHO!

(2-17,Freepowder)   modern druids, as previously cited?
(2-22,O'Dubhain)    yes.... Modern Druids.

     The ancients were a lot more in tune with their entire minds They
didn't really draw a line as such. To receive the "Gift of Awen"
requires us to achieve heightened or altered states of consciousness.
First let's describe what an altered state is. An altered state of
consciousness is just that, a different state from that which we
normally experience. This can be anything from a heightened awareness of
our physical surrounding to a totally different way of perceiving
all of reality. I have basically recognized the following states in
myself:
 
                  1. Sensing the mood or spirit of the land around me,
the trees, the streams, animals, the wind, the soul of the Earth. This
state is achieved by quieting the spirit and/or the mind. Being at peace
allows the world around us to communicate and touch us. I do this by
relaxing and releasing my thoughts and emotions. I float and accept. I
observe what IS. Not what I expect to see. Reality is as it is and not
filtered by my conditioning.
 
                  2. Having access to the Akasha for inspiration and
divination. (Usually coming in flashes.) I blank my mind in a manner
similar to the above process but usually do this in a secluded room
without light and external distractions. I fix my purpose in my mind and
seek for an answer. I do not allow anything to distract me. When my
answer comes, I can immediately recognize it.
 
                  3. Being out of "time sync" with others. Being
slightly in the future of what's happening around me. This usually
3219

happens to me without trying and sometimes accompanies other heightened
states. It also happens when I've taken anything with codeine in it.
 
                  4. Seeing "visions", things that are happening in the
future or the past as if they are happening right now. This state comes
on me when I have a quest that requires me to see through a different
set of eyes or a different point of view. I actually let myself just
look into another world or time through the eyes of a native being
(sometimes me or a relative, sometimes an artificial construct.)
 
                  5. Sensing people from previous lives. I usually have
no control of this. It just happens and can be triggered by some
familiar gesture word or other similar event. I just feel very at ease
and comfortable (or hostile at times) with the person I've known before.
 
                  6. Reading minds. (This also just happens). This is
not in words. It is in images and feelings. I just know what someone is
thinking or feeling.
 
                  7. Going out of the body. I have to relax totally,
isolate all external distractions. I start at my extremities and work
inward. (Did I mention that I am lying down on a comfy surface?) I
release all the tension in my physical body first. I next calm my
emotions, then my thoughts.  Once I only exist within my head, I start
releasing all external inputs. I shut down all my creative centers. I
turn off all the monitoring that goes on. I relax and float. If Thoughts
or emotions enter in, I sink them into the Earth away from me. I banish
them. I float. Once I am completely isolated and floating in total
darkness, I try to see behind me and in front of me at the same time.
This is not possible while embracing the normal physical existence. It
can only be done in our Spirit forms. This takes total concentration and
practice. Not force, just persistence and release. I liken this process
to what happens when one is born. A long persistent pushing through the
birth canal surrounding us. The physical barriers thin out before our
efforts and suddenly we are born anew on the Astral plane.  I can then
see in all directions at the same time I am aware of all around me.
Physical barriers are only thought forms to be ignored at Will. I can go
anywhere I desire to go. (However I am only a child in this existence
and am also very aware of the far greater Powers around me). I exercise
extreme caution when traveling the Astral. It is very easy to be
"noticed" and to become the object of unwanted attentions. My conscious
mind distracts me continually as I maintain a hold on my physical
existence. When i return to me body, I actually have to struggle back
into it! Part of me wants to stay on the Astral. The barriers that
separate and protect us from Astral Intrusions are tough to penetrate
even when we hold the keys! Be careful and cautious and you can learn a
lot. Slip for a minute and you can be trapped, possessed or lost.
 
                  8. Communing with the God/esses.
 
     I commune with the God/esses in several ways. I recognize that all
things have life and Power within them. I especially feel a closeness to
trees, plants, rivers and lakes. The ocean just overwhelms me with it's
Power. The clouds constantly change in their forms and interactions.
Celts believe that places have Spirits. I am a Celt ,by birth but also
because I feel this Oneness and connection to Nature. You can be a
Brother or Sister the same way. Birth is unimportant. Who we are in the
Spirit is very important. The first way to commune with the Spirits
3220

is through Nature. When in this state my physical senses are extremely
heightened.
 
The next way to commune with the God/desses is through Ritual. In Ritual
we open the Pathways within us to be filled with the One Power. We
invite It within and share Its Touch. Magick is nothing more than
specialized Ritual and is a focusing of the Power. We can actually
become the God or the Goddess or some Other at these times. They can
have a physical body through us. I have sat back at such times and been
amazed at the words pouring forth from my mouth from the Energy that
possesses me. This Power is benevolent and will vanish anytime we
reassert ourselves. I caution those who would try this to be CERTAIN
that they are within a Sacred Space and are Protected before opening up
to a Spirit Entity.  All Spirits are not benevolent and some WILL try to
violate your presence and assume complete control of your body. It
happens all the time. Watch the news and see for yourself. When out of
the body and feeling no constraints, it is possible to experience the
touch of the God/desses. I have felt Their Wonderful Presences filling
me. I usually feel Their approach as a feeling of tremendous anticip-
ation. I sense that something monumental is going to occur. Something
coming to me. The space around my spirit  begins sparkling in golden
crystals. Then I experience a thrill of Joy and Happiness. I am
completed and embraced by the Knowledge of the Ages and The Love of my
Fellow Spirit. It's beyond words but so very uplifting, comforting and
peaceful. I feel that I am where I should be. My sense of my life's
purpose and my need to finish my work on this plane pulls me back. I
also feel that I need to share myself with those on the physical plane
I love. I cannot yet abandon the world of form. I bid Them adieu in
Perfect Love and struggle back into my body. I carry Their Blessings and
Love within. I try to share this in my life with others.
 
                  9. Working with Power.
 
I always work within a Circle when using Power. This can be a Circle
surrounding my person in an emergency. I prefer to use traditional
methods to create Circles more formally. Circles tend to hold residuals
of the Spells of Protection that are cast for them. My Circle at home is
such a place. Anyone can enter it but only those that are invited may
work with Power there. Sleeping within this Circle is guaranteed to make
you travel and have the strangest of dreams!<G>
 
To use Power I merely open myself to it. No meditation is necessary,
though it helps me to be more sensitive to the nuances of Power. All I
really need is a Magickally isolated place, a Circle. Once I am open, I
reach for the Power of the Earth and the Sky. I let the Energy flow
through me. (It feels like it comes into my feet and out of my hands and
head! This is similar to the way lightning flows.) I leave the stream
open and charge myself as full as I can get. My hair usually stands up
a bit and I get all "goose pimply"! I keep in mind the goal of my
working and I release the Power I've stored. (At the same time the Power
leaves me, I see it going as a beam of energy. If the Working is large
or systemic, I tie the beam to the same source I've tapped. This permits
it to continue after I've released it. (I actually visualize the beam
remaining and pumping the energy out.) I leave the beam with a spell
that allows it to quit when the Work is done. I release the Power back
to the Earth and Sky and thank the God/dess for their help. It helps to
eat or drink or something equally grounded in Physical Reality after
such an effort.
3221
 
                  10. Dying.
 
This is the Ultimate altered state. I myself have never actually died in
this lifetime yet. I have been at the Portal many times. I have sensed
the Ways to Tir na Nog. Always when I am close I sense a peace and a
surrender within me to the call of the Guardian of the Door. I actually
laugh from happiness. I have been told to return to this life because my
Work is not yet done. I have spoken to members of my own family about
their near death experiences and they are remarkably similar. A
releasing and a faith in what will come. A sensing that all is right and
that the Ultimate Will Accomplishes Its Purpose. I have read many books
and accounts of the experiences of others who have gone through that
door and returned. My belief in the Afterlife is strengthened by their
revelations. The ancient Celts and Druids believed so strongly in such
an afterlife that they sometimes chose to voluntarily accompany their
loved ones through the Door. Druids would even borrow money to be repaid
in another life! Needless to say their strong beliefs in another Life
after this One caused the Celts to have no fear of Death!<G>
 
I have watched the Spirits of those I love leave their bodies and have
seen the Light that surrounds them in Happiness. I have seen their
smiles to have finished their Work and receive their New Lives. Death is
no End, Death is an Accomplishment and a Release.
 
How do we tell when these states occur? We don't have to!!!  We are in
them! They happen to us and we react to them!! We can't mistake them!!
They are beyond all Time and Space!
 
Seriously, If you are in one of these states, you feel very "charged up"
and full of energy. You sense an Exaltation of the Spirit. You are
extremely "Alive"! You will know and You will enjoy!<G>
 
How do we induce altered states of consciousness? The answer to this is
that we "open" ourselves up to them. We release our grasp on the Normal
state of Consciousness.  We expand ourselves to the limits that are
actually there and not the ones we are conditioned to accept. Seeing
things that can't exist in Normal Reality helps sometimes. It shakes us
out of our conditioning. This can be as simply as seeing a glorious
Sunset or as strange as seeing a UFO or a Demon. I have achieved altered
states through meditation, drugs, Circles, Rituals, Drumming, Singing,
Reading, Dreaming, Involuntary or accidental occurrences, sickness and
by being Possessed. I don't recommend narcotics or heavy drugs, sickness
or Possession. Incenses and herbal drinks are ok though. (We'll discuss
these next week).
 
              "Practical Meditation for Awen"
 
I'll try to elaborate a little here on the practical side of meditation.
I usually meditate lying down with my head to the North and my body
relaxed. If I am in Ritual I can Meditate while standing or kneeling.
The most important aspect to remember is to relax each part of your body
and mind. I usually start at my extremities (feet and hands). I tell
myself, "Relax your right foot, relax your left foot, relax your.... and
so on. I release all the tension in each part and let it flow out. I do
this several times until I don't feel my body any longer. Next I start
on my breathing and my heartbeat until they are automatic and transpar-
ent. Then I quiet my thoughts until only Darkness persists. Next I try
to ignore the Darkness until I am floating. To go further requires
3222

additional techniques. At this point I am a blank tablet and can just
rest or I can receive "messages" from Others. It's very important to be
where you are absolutely secure from unwelcome intrusions of the Spirit
or the Physical at this time. Without such a safe place, you will always
be slightly on your guard. It helps if another Being you trust will
watch over you at this time. This can be anyone from an elemental, a
totemic animal, a Spirit Guide, a person to a God/dess.  Just thinking
about how it feels to meditate and then writing this answer, makes me
meditate.<G> I guess that remembering how it felt to meditate makes it
easier to meditate the next time you try! Practice makes Perfect!<G>
 
                             "Druidic Meditation"
 
Some of this material was covered previously but I repeat it here for
clarity and the benefit of those that may no have seen that particular
Workshop yet!<G> Druidic meditation was usually done for divination and
foretelling the future. This was called by the names: Tenm Laida,
Dichetal Do Chennaib and Imbas Forosna.
 
Tenm Laida (Illumination by Song) is an altered state usually achieved
by chanting or singing of a repetitive pattern. This can also include
drumming and dancing. These activities synchronize the body and mind to
an external rhythm allowing us to cast off the chains of normal
existence. This allows you to float at peace within the song (dance,
beat, mantra, etc.) This is a strictly Druidic or Shamanistic practice
even though it may look like TM.
 
Dichetal Do Chennaib (Cracking  open the Nuts of Wisdom) is a state
achieved by relaxation and clearing the mind in a Ritual environment. It
usually involved using some Magickal implement such as a knife, a sword
or a staff to touch a subject (usually upon the head) or by handling an
item to discover what secret knowledge was contained within it. This
information could be events from a person's past life, a detailed
history of who and what had happened to an object or how and why the
subject was being hexed or spelled. I know this sounds like ESP but it
was enhanced through Ritual and relaxation techniques.
 
Imbas Forosna (Illumination) was a form of altered state used by seers
and bards to create or see visions. The Druid would be totally isolated
from all sensory inputs, sounds, lights and feelings. This was usually
a very dark room or a covering of hides. The Druid would attempt to
float and relax. When in the proper state he would signal for the hides
to be removed or he would open the door out of the Darkness. The sudden,
instantaneous transition from Darkness to Light would cause them to see
visions or to spontaneously utter poems, prophecies or achieve a total
Awareness of the secret Knowledge of their Surroundings. This sensory
deprivation It was their Ultimate Meditation technique.
 
The Druids also used music, colors, trees and numbers to alter their
consciousness. They were familiar with the Pythagorean Mysteries and may
have actually been the source of them!<G>
 
Druids shared IndoEuropean roots with the Indian Brahmans but I don't
have any hard data to support any similarities in their practices.
 
                                     "Drugs"
 
I have experienced Magickal states from drugs but I don't think the
3223

technique is sufficiently controllable or repeatable. It's like playing
your Steinway with a sledgehammer. Sure you can play a song but at what
cost to the instrument? Plus I find that the songs are usually more
sophisticated if I don't use the sledge!<G>
 
I would caution anyone using drugs to know their track records, side
effects and purity before starting. Then do them under gradually
increasing controlled and supervised conditions. Never experiment with
drugs.
There is always a documented lab record of their effects. Know your
suppliers and don't get the wrong ones! The best recommendation is don't
do drugs. Your Mind, Body and Spirit can achieve better and more lasting
results. (As I mentioned previously, some natural herbal drinks and
incenses seem to aid meditation and ritual. We'll discuss those next
week).  Well there we have it!  All the different ways to achieve
illumination to Awen!

(End of Celtic Workshop #8 - The "Rite of 3 Rays" and the "Gift of
Awen")
        "Celtic Workshop #9 -  The use of Herbs and Potions"
 
The role of herbs in healing, Magick, ceremonies and rituals as well as
in mind alteration were presented and discussed in detail. The effects
of the most popular Druidic herbs and potions were detailed and
discussed. Some reformatting was done on the transcript for clarity's
sake as well. A final note!!!! Please exercise caution around most of
these herbs!! Some of them are considered to be POISONS! The effects of
some of the others are very powerful in areas of "mind alteration".  The
author of one of the texts, used as a reference, presents his suggested
methods for how the Druids used these herbs (they are ONLY used in a
greatly dilluted state!). Once again I urge caution and good judgement
before proceeding. All in all, the Workshop participants evidenced a
very thorough respect and understanding of the use and effects of these
herbs.

Entering Workshop/Seminar 1 room...

                      "Druidic Use of Herbs"
 
We must look at many sources to determine how the Druids used drugs and
herbs. Some of these sources are historical (such as the Greek and Roman
historians). Other sources are the traditions of the Bards and Seanchai.
Still others are the folk remedies and fables of the major Celtic areas
of the world (Ireland, Scotland, Wales and Britain).  We can also look
to information that comes from the inspired "Awen" of others (such as
Llewellyn Sion of Glamorgan and Douglas Monroe).  Archaelogical evidence
is also being found (the bodies of sacrificial or other burial victims
have been recently discovered). Each of these types of sources will be
matched against the others (where possible) to give us the best possible
idea of how Druids worked with drugs and herbs.
 
A quote from one the ancients, Pliny, a Roman, referring to the Druid
veneration of mistletoe:
 
"Seldom was the Mistletoe found growing upon the Oak, but on such
occasion, the Druids gathered it with due religious ceremony, (if
possible on the 6th day of the new Moon-when the influence of the orb
was waxing, and said to be at its height.  Following an elaborate
3224

banquet, a white-clad priest cut the plant from  the oak tree with a
golden sickle, while another Druid held out a white cloak for its
reception. They believed that the Mistletoe, immersed in water within a
cauldron, would impart fecundity to barren animals, and that it is the
antidote for all poisons - its name meaning 'all healing.'"
 
I recommend acquiring the following books to aid in your tree and herbal
work:
 
     Scott Cunningham's "Encyclopedia of Magickal Herbs".
                      Llewellyn Publications. ISBN 0-87542-122-9.
     Medicinal and Other Uses of North American Plants
                      by Charlotte Erichsen-Brown. Dover Publications,
                      ISBN 0-486-25951-X.
 
     Peterson's Field Guide to Edible Wild Plants by
                      Lee Allen Peterson, Ho0ughton Mifflin Co.,
                      ISBN 0-395-31870-X.
 
     The Book of Forrest and Thicket by John Eastman,
                      Stackpole Books, ISBN 0-8117-3046-8.
 
     Trees for Healing by Pamela Louise Chase and
                      Jonathan Pawlik, Newcastle Publishing, ISBN
                      0-87877-157-3.
 
Many of the herbs can be had from your local health food store as well
or can be ordered from the
                      New Forest Gardens,
                      P.O. Box 491,
                      Westfield,NY 14787.
                      (This is Run by Douglas Monroe I believe.)

(2-1,Freepowder)      there are 2 varietys of Mistletoe.... american and
european, the effects of them are almost opposite... european lowers BP,
american raises.... the *berries* of either are deadly poisonous. GA

(2-11,Rhianna)        Foxglove is another example - Digitalis (which
comes from (foxglove) is a poison, yet it's used for treating heart
patients.

(2-28,cherokee)       my gt grandma used mistle toe to bring prople out
of fevers and unconsciousness.  aspirin bark is poisonous too. its all
in how you prepare it

                      "The 16 Leeches of Diancecht"
 
Diancecht was the physician of the Tuatha de Dannan.  He healed their
wounded during and after their Battles with the Fomorai and the
Firbolgs. He is the God of Herbs and Medicines.
 
The following list contains herbs listed in "the 21 Lessons of Merlin"
and contains their correspondences to the four elements as well as their
applications. How to prepare a suitable "store" of these medicines is
also given. The recommended dossages are also given.  Note: Some of
these herbs can be considered "POISONS"!  I heartily recommend using
extreme caution with them. I have attempted to identify those that may
be considered harmful. Please proceed at your own risk. I must say that
3225

generally Monroe stays away fron poisonous herbs in topical or internal
medicines. He does use some very dangerous substances in some of his
recommended incenses. a long list will follow please bear with me!<G>

                   "The 16 Leeches of Diancecht"
 
                              Spirit
Mistletoe Uchelwydd or All-Heal vertigo, dizziness, headaches, hear-
t/problems/palpitations, high blood pressure, arteriosclerosis, nervine.
 
                            Preparation
one ounce of dried herb, in a jar with twice it's volume of vodka. Leave
for two weeks, strain and place in labeled dropper bottles.
 
                             Dosages
1 drop for every 10 pounds of body weight every 3 hours.
 
                              Earth
Phu (Valerian)  sedative, cramps, pain, coughs.
 
Hoodwort (Skullcap) nerves, fevers, coolant
 
Nerve Root(Lady Slipper)  nervine, indigestion, headache
 
Absinthe(Wormwood) digestion, liver/gall bladder, worms, topically for:
insect bites,sprains, rheumatism, bruises.

                               Air
Golden Pipes(Chamomile family) stomach aches/digestion/gas, calamative
vs insomnia in children, eye wash and open sores, kidneys.
 
Holigold (Calendula) Marigold. topical application for sores, burns,
bleeding hemorrhoids & wounds, in oil for ear aches, vaginal infections.
 
Eerie (Yarrow) internal bleeding (especially lungs), gas, diarrhea,
fevers(measles, colds,flus). also antiseptic.
 
Brittanica (Vervain) colds, flus, coughs, upper respiratory inflam-
mations, stomatic, insomnia, pneumonia, asthma.
 
                              Water
Catwort (Catnip/Catmint) digestion/stomach ache or cramps, calmative,
fevers, headaches, bronchititis & diarrhea.
 
Beerflower (Hops) Sleep aid, liver/digestive/gas/cramps. externally for:
boils tumors swellings & skin inflammations, refrigerant.
 
Withe (Black Willow) pain, fevers, arthritis, kidney/bladder troubles,
antiseptic, gargle, tonsilitis, refrigerant.
 
Coneflower (Echinacea) antibiotic (immune system stimulant), tooth/body
abscesses, lymph node swellings, digestive aid.
 
                               Fire
Goldenruthe (goldenseal) Antibiotic, general purpose internal/external,
eye-wash, female infections, sores, skin conditions, colds/viruses/infe-
ctions
 
3226

Amber (St. John's Wort) nerves, bed-wetting, liver tonic, insomnia, mix
with olive oil: use externally for skin conditions, tumors, wounds,
ulcers, burns, swollen glands, bruises and muscle pains.
 
Sacred Bark (Buckthorne) Constipation/laxative, digestive stimulant,
gas, liver, gall bladder/ stones.
 
Quercus (White Oak) internal bleeding, vaginal infections, antiseptic
for all wounds/bites/skin conditions, poison ivy/oak, gum problems,
lymph node swellings, varicose veins.

To activate these drugs, the Druids would include a small amount of
Mistletoe preparation to each before use. Since it was considered "all
heal".
 
                      "Draughts of Inspiration" (Only one is given)
 
These drinks are thought to instill the correct state of mind  required
for "Awen". According to Monroe, nine exist in total, though only one is
given in his book. Perhaps we can discover the others? I suggest that
the other tree barks that were used are from the red chestnut, white
chestnut, Elm, Beech, Larch, Oak and Fir trees. I would guess these
based upon Hints contained in "Practical Celtic Magick" by Murry Hope.
I also would guess that ivy was used in a draught based upon information
from Scott Cunningham's "Encyclopedia of Magickal Herbs".
 
                          5 tablespoons of spring water
                          1 pinch Evening Primrose Flowers
                          1 pinch Black Willow Bark
                          1 pinch Thyme
 
sit in Glass bottle (closed in the Sun) for 3 days strain/ add 1 tsp
apple cider vinegar before use add 1 tsp chlorophyll (alfalfa) take 3
drops subligually prior to Magickal Workings with trees/plants.
 
                        "Threshold Smoke"
 
These concotions are used to aid one in having an Otherworldly ex-
perience. They are cast upon the flames of a fire. Please note that some
of the ingredients are POISON! and that another one of them is con-
sidered "illegal". The use of these herbs are indicated to aid solitary
meditations in the deep woods. Be aware that they will induce "Dark
Visions" and reveal your inner fears. According to Monroe, the Druids
required one to master such fears to be in tune with Nature and to
achieve "Balance"..I recommend that none of them be tried when unsuper-
vised and I also recommend extreme caution.
 
                      To make the incense:
 
                              Blend and compound the following plants:
                              Neckweede (Hemp)
                              Nightshade (Belladonna) (poison)
                              Ghostflower (Datura)
                      Keep in a dark (light free) box.
 
                      Burn as an incense to facilitate "threshold"
                      and "traveling" works.
 
3227

                          "The Spirit of the Mandrake"
 
This incense is used to attain a state of altered consciousness for
resolving one's inner fears and becoming one with the Spirit of the Land
and its animal Nature. I caution anyone considering using it to be aware
that Mandrake is considered a POISON! This herb is used during the Night
of the Wild Hunt that we discussed last week.
 
Toss dried Mandrake (poison) root upon a bed of hot coals or embers and
let the smoke cause you to travel within the darkness of the night. May
apple, Peony; Ginseng or Briony roots may be substituted (also con-
sidered poisonous!).
 
                     "The Song of Bluestar"
Another herb used to achieve altered states was the Bluestar flower or
the Blue Morning Glory. This  plant is considered poisonous! Do not eat
or drink anything made with it and handle it with care. Monroe suggests
drying the flowers and seeds to make an incense for a rite of assumption
or tapping into Powers. This  might also be called "mind expansion".
(The same plants have been used to create LSD in recent times, so I am
not surprised that they are used here). I'm not advocating that anyone
of you try this incense, but Monroe says the Druids did. I'm not
surprised.
 
Here is the essence of the trip or rite of assumption:
 
"I will be as a Bluestar upon a field of Green, circling upward towards
a golden Sun."
                      .... translation by D.W.Nash
 
The Druids believed all life was interrelated from the lowest forms to
the highest. This quote from the ancient Welsh document, the Mathnawai,
shows their philosopy:
 
                      "I died as a mineral and became a plant,
                      I died as a plant and rose to an animal,
                      I died as an animal and I was a man.
                      Why should I fear?
                      When was I ever less dying?
                      Yet once more I shall die as a man,
                      to soar in the Blessed Realm;
                      but even from godhood
                      I must pass on...."

One further quote from "The Gorchan of Maeldrew":  "Each atom an
evolving life, each blade of grass a potential soul."

               "The Draughts of Oblivion"
 
I give here the "fast" (meaning quick to make) version of Celtic drinks
and libations from the "21 Lessons of Merlin" as well as the festivals
at which they are used:
 
                              May Mead for Beltaine

Add a half ounce of each of the following to 1 gallon of your favorite
white wines:
                              heather flowers, meodowsweet, woodruff
3228

                              leaves. Let sit for about 6 hours. Filter
                              and chill before serving.
 
                              Midsummer Ale
 
Add a half ounce of each of the following to 1 gallon of your favorite
red wines:
                              fresh oak leaves, chamomille, red rose
                              petals. Let sit for about 24 hours. Add
                            9 tablespoons of honey and 1 teaspoon  of
                              vanilla. Filter and chill before serving.
 
                              Samhain Absinthe
 
Add a 2 teaspoons of each of the following to 2 pints of your favorite
port wines:
                              wormwood, dried apple/mint leaves, dried
                              pumpkin blossoms. Let sit for about 1
                          week. Filter through muslin and bottle.
                        Garnish with raisins and cloves before
                     serving.
 
                              Midwinter Mulsa
 
Add a half ounce of each of the following to 2 quarts of your favorite
dry white wines:              crushed juniper berries, wintergreen,
                              Elder Flowers. let sit for about 6 hours.
                              Filter and chill before serving. Garnish
                              with a sprigg of green pine or hot with
                            a cinnamon stick

Now these are drinks I can get excited about!  I think we can all see
that Druids used a variety of herbs in their work....from "visions" to
partying.

(2-24,Trailstalker)   Before we break up for our "free-for-all" I wanted
to share a couple of addresses.
                      1)  Natural Labs in Sedona, AZ.
They make great herbal tinctures.  Pure and  powerful.  The man who runs
it is very knowledgeable about herbs and remedies.  They can be reached
at:
                                602-284-9551.
                                45 Castlerock Road, Suite 2,
                                Sedona, AZ  86336.
(2-24,Trailstalker)   The other is Winter Sun Trading Company in
Flagstaff, AZ. It is run by Phyllis Hogan who is the ... head herbalist
in AZ.  She's at:
                                602-774-2884.
                                18 E. Santa Fe,
                                Flagstaff, AZ  86001.
(2-24,Trailstalker)   BTW the man's name is Don Hall.

Celtic Workshop #10 - The Act of "Becoming" and The Charm of "Summoning"
 
How to actually influence your surroundings. How to perform Weather
Magick, to call animals to you, to improve your crops and to influence
the outcome of events. How to discover your past life, find your Inner
Teacher or Self and how to summon "Spirits" to your presence.
3229

Our Cyber Tuatha gathered upon the moors and among the raths once more.
This night was a night of Magick and the Power of the Moon Goddess in
her full glory. We engaged in some prelimenary greetings  and then the
presentation  begain .....

(2-8,O'Dubhain)         Celtic Workshop #10 -
                   The Act of "Becoming" and The Charm of "Summoning"
 
Tonight's workshop is advertised to cover the following topics and I
intend to give them all my best efforts at explanation.  Tonight's
topics are:

               How to actually influence your surroundings.

          How to perform Weather Magick, to call animals to you, to
improve your crops and to influence the outcome of events.
 
          How to discover your past life, find your Inner Teacher or
Self.
 
          How to summon "Spirits" to your presense.

I am being ambitious in talking about these topics!<G> I trust we can
cover them all tonight and I also hope to have many contributions by all
of you regarding your own personal experiences in these areas. We will
learn from our "Inner Druids"! <G>

The key words to remember tonight are "Becoming" and "Summoning". They
along with "Will" and "Authority" are the basis of most Druidic and
Celtic Magicks.

What do I mean by "Becoming"? What does this act have to do with Magick?
How did Druidsdo this? I asked myself all of these questions before
making this act a topic for tonight's workshop. The inspiration for the
act of "Becoming" is the "Song of Amergin" from the ancient Irish
manuscript the Leabhar Gabha'la (Book of Invasions). Hear now the words
of the Druid Amergin:

                        "             The Mystery

                         I am the wind which breathes upon the sea.
                         I am the wave of the ocean.
                         I am the murmur of the billows.
                         I am the ox of the seven combats.
                         I am the vulture upon the rocks.
                         I am a beam of the Sun.
                         I am the fairest of plants.
                         I am a wild boar in valour.
                         I am a salmon in the water.
                         I am a lake in the plain.
                         I am a word of science.
                         I am a point of the lance in battle.
                         I am the God who created in the head the fire.
                         Who is it who throws light into the meeting
                         on the mountain?
                         Who announces the ages of the Moon?
                         Who teaches the place where couches the Sun?
3230
                                                          (If not I)"

This was the translation by Dr. Douglas Hyde from his work "Literary
History of Ireland". This poem was once as well known in the Celtic
world as the "Lord's Prayer" is in today's world. It is said to be the
first verse made by the Mileseans as they arrived in Ireland (circa 1000
BC). This is also an incantation by a mighty Druid and is a good
illustration of the act of "Becoming". Amergin is using the Magickal Law
of Identification that is given by Isaac Bonewits in his book "Real
Magick":

"The Law of Identification ...states that by maximum association between
your metapattern and that of another entity, you can actually "become"
that entity and wield its power."

Bonewits is a Neo Druid and the founder of the group A'r nDrai'ocht
Fe'in (ADF for short though it really means "Our Druidic Magick" in
Gaeilge).  This act of "Becoming" is one that is not lightly undertaken.
The danger exists of being trapped within the other entity (whether
natural, human or spiritual). I suggest you not actually try this sort
of thing until you know your True Will (exactly who you really are
without self delusion).  This was also true of the Greek and the
Egyptian Mysteries. Their first and major requirement was "Gnothi se
auton", literally "Know thyself"! The ability to control and return to
one's being is linked directly to one's knowledge of Self. Sometimes
this process goes the otherway as well, as when a Wiccan "Draws Down the
Moon". The threefold Goddess actually Manifests within the High
Priestess (HPS) in such a ceremony. She who has no Name is benevolent,
usually, so that this possession results in the HPS afterwards being
returned to control of her own body. "Becoming" is a two way street and
a matter of "Will".

Now that we know a little about the act of "Becoming", I think you can
appreciate just how great a Druid that Amergin was....he "became"
multiple entities at the same time in his Invocation of the Mystery. He
controlled all of these elemental powers and made them his own. This act
of Power allowed the Mileseans to land upon Eireann though they were
opposed by the Magicks of the Tuatha de Danaan. He also lived to do
other Magicks (though I must say that his invocation of Ireland is
rumored to have caused him to marry and join the de Danaan within the
spirit world of the Sidhe). We must remember that Amergin was a Druid
and so had studied his arts intensivly for anywhere from 12 to 20 years
as a minimum. He was able to return to hinself after such Magical
Working because he knew his True Self and Will. This strong connection
is the Way of Return for us all. I urge that you all exercise due
caution when "Becoming". Know yourself first.

Another saying worthy of note while discussing the act of "Becoming" is
a common saying of the ancient world that I quote from Doreen Valiente's
book "Natural Magic": "Ten measures of magic were given to the world.
Egypt took nine. The rest took one."

I include this saying here to establish one other connection....that of
the Druids to the Egyptians. The lineage of Amergin and the Gaels
includes his mother Scota (daughter of the Egyptian Pharoh) as well as
Mile and Niall "of the Languages" a Scythian prince from Syria. No small
wonder then that Pliny, a noted ancient scholar, says of the Druids in
his work "Natural History" that the Druids practiced Magick with such
elaborate ritual that it would almost appear that it was they "who had
3231

taught the Persians". These are none other than the Magi or "wise men"
from whom the word Magick is derived. Another ancient historian, Dio
Chrysostum groups the Druids together with the Persian, Hindu and
Egyptian priesthoods regarding their use of magical powers. While I'm
connecting Magical schools, I may as well say that Liber Al vel Legis
(The Book of the Law) is the channeled revelation of the Egyptian
dieties Nuit, Hadit and Ra-Hoor-Khuit (Otherwise known as Isis, Osiris
and Horus) Horus is two in one, Horus and Harpocrates or Set/Apophis).
We have already seen the use of these three godnames in the "Rite of
Three Rays" from a previous workshop. This was the intonation of the
sounds "IAO" used when invokiing the One Power. In Thelemic Magick the
Book of the Law is the basis for the revelation of a "New Aeon" or "New
Age". It was channeled in 1904 by Aleister Crowley 90 years ago this
month. "Do what thou wilt is the whole of the Law". "Love is the Law,
Love under Will". (caps are mine).

I have digressed quite a bit here but I think the time is well spent.
Celtic Magick is tied through the Druids to the Egyptians and the
Persians to a far older Magick arising out of Summeria and from there
beyond time. It is true and powerful Magick and I give the same caution
to you that I gave about herbs last workshop....think long and hard and
with great deliberation before undertaking this journey. Once the path
is taken, the journey must be completed.

Now I finally get to my first topic of the night!  <G>:

            "How to actually influence your surroundings"
 
The key to any act influencing the world around us is to be in tune and
in touch with it first. You must hear the tune before you can change the
music or even write your own song. I suggest a lot of meditation in
Nature. Find a spot that "speaks" to the Pagan within you. Be at Peace
and "feel" the pulse of Nature, the God and the Goddess. Once this
rapport has been established, one is ready to influence the surround-
ings. The Druids left us few writings concerning their spells and
Magicks.  We must "rediscover" these Works by looking at the Magicks
that are done in the world today and by Using our "Druid filters" and
"Celtometers"!! <G>  I have included examples of such "Natural Magics"
from my own experiences, the experiences of other Witches and Druids as
well as those that I found in the writings of Doreen Valiente, Bonewits
and Scott Cunningham.

                   "How to perform Weather Magick"

For weather Magickal examples I turned to our very own Thunder Being,
Shadow Hawk, shaman and wizard extraordinaire!<G> He obliged me with a
few examples:

     The first example involves the  control of weather fronts and rain.
Our favorite shaman uses the techniques of dancing and drumming to
attain a higher state. He invokes the Lightning beings and they join the
dance with him. By being so in tune with them he can ask that they do
his bidding. If he must act upon an existing weather front, he sends his
"power animal", Dragon into the clouds. Dragon is a manifestation of
this Shaman in the power planes. Dragon then interacts with the clouds
and controls the storms. When the work is done, he is recalled to his
shaman. The use of such a "power animal" or Magickal construct allows
the wise shaman to "become" one with the elements of the storm and
3232

influence them without "losing himself" in their wild natures. The
connection is retained with the Self (Shadow Hawk) back upon the ground
while the power animal (Dragon) works among the clouds. The use of such
Power has its price.... Shadow Hawk suffers sever headaches for three
days following these episodes.

The second example of how our Dark Shaman uses the weather for Magick is
in charging his Magickal tools: his sword, wand and athame. During a 200
MPH hurricane, he faced the Power of the storm, shouting out the
invocation of the Quarters, forming a Magickal Circle and calling the
storms Power into his sword, his wand and his athame. He also captured
the storm's rain in a cauldron for later magickal workings. Can't you
see him with the storm's winds lashing at his cloak? Sword upraised as
lightnings crash all around him, exploding in sparks and reflecting in
eerie blue lights off the steel of his blade and the aura of his
Magick!!! He has used these tools in many Powerful workings.

                     "How to call animals to you"

This is a matter of "becoming" the animal in your mind and "willing" it
to come to you.  Actually the "Beastmaster" movie illustrated this
technique quite well. Most good hunters do this subconsciously and
naturally.
 
                     "How to improve your crops"
 
In this Working, invoke no other spirits than your own. Burn no fires
nor incenses. Carry four stones with you that have been blessed by you
in a previous ceremony. Set these stones to define the area that is to
be planted. Cast a Magickal Circle within this field. Sit upon the
ground and place both hands upon the earth at your sides. Feel the
earth, it's dampness, its fertility, its calm. Reflect upon your needs
and the crops you are about to plant.  Next recite a suitable chant or
poem. I like this one:

                               "Go maith raibh agat, na mBande'.
                                Go maith raibh agat, na De'.
                                Go maith raibh agat, talamh me'ith.

                                Cuirim fad beannacht na greine thu.
                                Cuirim fad beannacht na gealai thu.
                                Cuirim fad beannacht mo chroi' thu.
 
                                Go me'adai Bhri'de do sto'r san
                                         ba'isteach de earrach.
                                Go me'adai Danu do sto'r san
                                        greine te de tsaamhradh.
                                Go me'adai Dagdha do sto'r
                                       san gaoth ple'isiu'rtha fo'mhar."

As I sit and reflect upon the bounty that the Land has given me I give
back to the earth of my own personal Power. I remember the blessings it
has bestowed to me and my pleasure in its well being.  After a suitable
amount of reflection and meditation, I arise to do my plowing and to
plant my seeds for another turn of the Wheel.
 
               "How to influence the outcome of events"

3233

I try to create a feeling of Positive Magick within me. I banish all
negative thoughts. I surround myself with a glow of positive golden
energy. I tap the flows of the earth and the sky and "project" a
creative field all around me. I find that this works well in casinos and
just before having important meetings. It helps to strongly visualize
the outcome that is desired and to see the results occur and not the
actions that cause them. Let events sort themselves as they may. Let the
Magick work. Be patient and await the rewards.
 
                   "How to discover your past life"

Some people use tapes and hypnosis to do past life regressions. Perhaps
some of you have and can share those experiences with us tonight. I find
that what works best for me is to read about a time to understand the
events of that period and to set the stage for my Work. I then allow
myself to "daydream" and reflect about that time and to see myself
within it. What usually happens next is that no revelation comes to me
immediately. I maintain my focus over perhaps as long as three days
constantly checking to see if my "dream" search has produced any
results. When I least expect it, sudden revelation will show me a scene
from a past life and my part in it. It's like seeing a photograph from
an album for me.
 
              "How to find your Inner Teacher or Self"
 
This is the start of all real Magick, finding your True Will. Many
techniques exist for doing this in a variety of books, everything from
"the 21 Lessons" to Donald Michael Kraig's "Modern Magic". I will relate
how it happened to me. I studied the works of Magick, Science and
Religions (as many as I could find). I sought for the Truth that was
external to me.  I was a bulldog chasing down many paths and wrestling
with many concepts. The Truth eluded me, always constantly out of mu
grasp....the fox and the grapes. I was incredibly frustrated.  One night
I gave it all up. As I lay in the Silence of my mind, I left all of the
mundane world behind and suddenly I was surrounded by Spirit in a place
not a place. It was not within me...I had ceased to exist I was the
student and the Spirit was the teacher. Since then, if I have need of an
answer, I create a sacred space for me to be silent and I await
enlightenment. I listen to my Inner Guide.  Sometimes the lessons are
easy and othertimes I have to learn the hard way. (Frequently I get off
of My Path and am "guided back" with many "object" lessons kicking me in
the seat of the pants<G>)! I would be interested in hearing how anyone
else found their True Will.  Mine search was long and hard and I still
stray in confusion at times!<G>

                       "How to summon 'Spirits'"

I will give an example of how to summon the Spirit of Merlin as found in
the book "The 21 Lessons of Merlin" by Douglas Monroe. Before we begin
there is a chant we must learn in old Welsh:

                                "Bedd Ann ap lleian ymnewais fynydd
                                      lluagor llew Ymrais
                                 Prif ddewin Merddin Embrais."

         the meaning:

                               "The grave of the nun's son on
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                                Newais Mountain:
                                        Lord of Battle, Llew Embrais,
                                        Chief Magician, Myrddin Emrys."

        the pronunciation:

                                "BETH AHN ahp T-Lay'in, eem-NEW-ais
                                 FEEN-ith
                                    T-loo-AH-gor T-loo EEM-rais
                                 Preeve DEW-in MEER-thin EHM-rihs."

I find that using an unusual language in a chant helps me to free myself
from the chains of the mundane and allows me to focus upon the Working.
After memorizing the above chant one must search for a suitable
site....a grave yard or burial ground that is isolated from prying eyes
and situated upon a hill. This sounds hard but is not impossible to do.
I know of such a place where my great, great grandfather and grandmother
are buried upon a hill beneath a copse of trees in a farmers fields.
Many such spots exist... though work can find them (and hopefully also
permission to use them).

Pick a suitable night for the ritual, Samhain being the absolute best
night. Gather nine pumpkins that are carved with faces (though candle
holders will do...just not as spooky).  Set the circle up the day before
the ritual as you don't want any distractions from your Work. Arrange
the pumpkins with candles around you in a circle (about arms width) with
the faces looking outward. Always light the candles from within the
circle. Pick a suitably soulful dirge (for meditation and mood setting)
from your favorite songbook (Monroe suggests his but you know what you
like better). Sing this song as you meditate and reflect upon the
Working. Place an iron cauldron within the circle upon a bed of coals.
Into this cauldron place a mixture of an herb, a flower and a tree
(Monroe suggests using 1 part wormwood, 2 parts Ghostflower (Datura) and
3 parts Yew (juniper or cypress) as an incense mixture. (Store bought
incenses work just as well and can be burned in an incense burner
instead of a cauldron). Start the entire ritual at 30 minutes before
Midnight.  At precisely Midnight throw additional incense on the coals
and recite the above invocation nine times without stopping. "Become"
one with the chant! See into the Darkness! Expect the coming of Myrddin
Emrys! Sit quietly and await the coming of the shade of Merlin! You may
ask for the answers to three questions. Release the shade by extinguish-
ing the fire and incense completely, then extinguish the 9 circling
fires of the pumpkin heads. You can  now pack up and leave. The key to
successfully working this Magick is setting the mood, performing the
meditations and reflections and reciting the invocation properly. The
ritual can be adapted to allow you to invoke other Spirits as well to
equal effect.

The ancient Gaels would do similar rituals to communicate with the dead.
They would usually lay  and sleep upon the grave of the person to be
summoned while fasting, until the shade appeared. This process was not
 lightly undertaken by them, as the dead could be quite dangerous to the
living, wanting to regain the pleasures of the flesh (hence the need for
the Magickal Circle of pumpkins and light). In a previous workshop I
told how the Ta'in Bo' Cuailnge was recovered by a young Druid sleeping
upon the grave of Feargus Mac Rioch. I'd like to caution you all once
more to do these rituals only when in dire need.  That's why it's
important to do two things...
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                        1. Always work within a Circle.
                        2. Have someone there that can aid you if things
                          get out of hand. This means severingthe
                         connection and banishing the entity.
This is also why it's so important to know your True Will. When you have
that anchor you can come back from anywhere. I know... because I have
done it. It's like climbing a hill though...

(2-28,cherokee)         Rhianna, I think as od said it's important to
remember that you are working with very powerful energies. You must be
pure and centered before doing the work. The indians believe it is not
possible for an animal to take over a human because the animals are here
as guides who keep us close to our source.

Celtic Workshop #11 - "Walking between the Worlds" and "Journeys on the
Wheel"
 
We met on Tuesday evening because the online Bealtaine Ritual was on
Monday. The topics of discussion were Out of Body Experiences (OOBE),
Astral Travel and Inner Journeys. An example of a "pathworking" on
Fionn's Wheel was given.

Tonight's workshop discusses Astral Travel and Inner Journeying.
Tonight's topics are:
 
                                Out of Body Experiences
 
                                Astral Travel
 
                                Example Inner Journey on Fionn's Wheel
 
Tonight we talk briefly about the subject of Out of Body Experiences
(OOBE). Thisexperience is the means by which one can effect or achieve
Magick. It is central to the methods behind the Magickal Law: "As Above,
So Below". A complete workshop will be offered here soon by another, so
I touch briefly on these techniques tonight.

Three excellent books on these subjects are:
 
                                Astral Projection by Denning and
                                Phillips.
 
                                Journeys Out of the Body by
                                Robert A. Monroe.
 
                                Traveling With Power by Ken
                                Eagle Feather.
 
I will present the results of an Inner Journey later, using Fionn's
Wheel as a guide to the Astral Archtypes within each of us.
 
The basic techniques of OOBE are these: "disassociation" and "release".
Another word for "disassociation" is "meditating".  Meditating allows us
to break free from the conditioning forced upon our thoughts by the ever
so mundane, so-called "normal" world. It places our mind into a rhythm
that allows it to "vibrate" in resonance to other realities (some might
say other dimensions or even other worlds). I achieve this state by
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going through a process of literally forcing myself to "relax". I relax
my extremities first, then my legs, arms, trunk, head, breathing, heart
and lastly, my mind. The body is calmed by physically lifting, then
releasing a body part and "feeling" the waves of relaxation flow inward
and up the body. This is done in succession until only the mind is
active.
 
Once totally within the mind, relaxation of thought must occur. I
achieve mental quietness by visualizing a totally "Black" void into
which all thoughts, feelings and flickers of thoughts and feelings are
fed.  This process continues until all is "black".  I float before a sea
of Darkness. I see nothing, I feel nothing , I am nothing. Once this
state is achieved, one may proceed to "travel" or have an OOBE.
 
 
                          "Leaving the Body"
 
To leave the body requires an additional two steps: an increase in the
vibratory rate of the Spirit and a "pushing" out of the body. I am lucky
that I seem to have discovered these techniques while experimenting on
my own. The proper level of Spiritual vibration or "ecstasy" is achieved
by further relaxation and through belief or "Will". I totally believe
that my Spirit can leave my body and do anything. This focused and
concentrated belief through Will is the essense of all Magick. It is
absolutely necessary to achieve results. Some might call this process
"faith". It is the stuffby which mountains are moved and with which
entire worlds and even universes are created.  It is also the basis of
Love and it is through Love that most of us discover the Power that we
all have to create and perform Magick.
 
Everyone from Ahura Mazda to Jesus to Crowley says the same thing about
this process. Love is Power. It is the fundamental requirement for
creative Work. Let us soar upon the wings of eagles and fly on the wings
of doves into the Astral.  I "key" the process of leaving my body to
seeing in every direction at the same time. This is impossible for me to
visualize or to consider in my "normal" existence while contained within
the physical shell of my skull and the confines of my body.
 
The "Darkness" I have achieved by relaxation of the mind is seen as a
balloon. I see only one side of it. As my Magick squeezes this balloon,
it expands toward me and through me until I am surrounded by the
Darkness. While this process of transformation and metamorphesis occurs,
I maintain constant contact with all aspects of the Darkness that I
encounter when the passage is complete, I see the inside and the outside
of the Dark Bubble.  I see in two directions! This is one step. I take
as many steps as are necessary, piling belief upon work and work upon
belief until no direction is unseen. I see myself from without and
myself from within. I float and I create.  I "travel" and I do anything
I can conceive.  My existence is a "waking dream". I am the master of
Reality. I am a new creation! This is the essence of OOBE. Where one
goes from here is for a more advanced workshop. I trust the New Age
forum OOBE Workshop will be just such an experience for all of us. I
plan to be a part of it and I trust you will all join me there.
 
               "A Journey Through the Veil at Bealtaine"
 
In the spirit of this Bealtaine season and to Honor the Mother of Summer
and the Lord of the Greenwood, I took out a copy of Fionn's Wheel to use
3237

as a focus for my reflections and musings. I found a quiet spot with no
distractions and I gazed upon the Magickal Oghams of the Wheel. I sought
guidance about the world around us and clarity as to my purpose. As I
gazed upon the symbols, a mist began to form and I slowly began to
journey. The veil between the worlds is thinnest on the spindle of the
Wheel this night. What follows is the story of my journey upon the
pathways of the Wheel:  (A voice within my mind spoke to me.)
 
"Tonight is a night of Magick. Come with me into the rath ..enter the
home of the Sidhe. Let us walk the moonways and take the path of the
journey within:"
 
                        "The Mists of Draiocht"
 
<The mists arise in the meadow and gather in whorls and spirals. The air
is filled with mystery. A strange call sounds...
                        can you hear it?...shivers and silvers..
                        bells?... or ... harp strings and laughter?
                        We are called...called are we....called...
                        we must go....we must go...we must go...
                        Wrapped in wraiths of shimmering silver..
                        flowing, ever flowing from without..
                        time is not here...reality dissolves...
                        consciousness journeys within.
                        Into the night i must go...on spirit wings,
                        leaving this world behind!! I must go!
                        Billowing fog and music calls to me!
                        I have no legs...the mist rises! ...
                        I ride the waves...no arms..none! The
                        Power flows within always within.....
                        within...always......always..........
                        within......I float I float I float..
                        Only me in the silence and the drums...
                        Only me...the spirit me survives!
                        And my heart lives on in echoes! It
                        calls to me across the void as I journey.
                        Hear the beat of my heart's drum...hear
                        the beat of life's blood...my thoughts
                        are a rhythm...a drumming, a rhythm of
                        life and thought across the shimmering
                        moonways....come within .....within..
                        Feel the energy in waves as it comes
                        ...in waves and we float..we float as
                        the waves...the waves...the waves...
                        come to us ..... we are...not
                        we are not...we are not..we are not! Not!
                        It comes!! The darkness comes!
                        Darkness.

                        "The Point of Light"
 
                        One point of light...one point of life!!
                        Only that ...only that...and the drum...
                        the drum as we journey...mists of silver...
                        we are mist and we float to the light..
                        the Silver wheel turns on mists of...
                        mists of...silver and light...a moth...
                        drawn...the light beckons..to the wheel...
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                        swirling in light and darkness....how
                        can this be? Where can we be? How?
                        How?  The Wheel turns and we turn as
                        we spiral....spirals of life within...
                        within....no drumming...the silence is
                        all...Nothing and ALL!! We are!!
 
                        Nothing.
 
                        The journey begins:
 
                        "The Hallway of Music"
 
                        (Who is it that speaks?)
 
                        "Come to me my children...come within!
                        It is time... your time..our time...all
                        of time...and no time...We are here!
                        We are! We rejoice!
 
                        Rejoice!!"
 
                        "Let us laugh and play the old songs!!
                        Let us sing and discover!! Dance the
                        dance and travel!"
 
                        <Arms surround me and sweep me across
                        a floor that was not there a moment
                        ago. Laughter fills the air. I am happy.
                        I smile with lips I do not have. I am
                        me but I am theirs as well!>
 
                        (How can this be?)
 
                        The colors are every color!! Multicolored
                        hues and rays abound!! They are many and
                        they are one !!! They are one and they are
                        many! The colors! The colors are all one!
                        The signs of mystery...abound...the Mystery
                        is in the signs ... The signs of Mystery!
                        All is Pefect ...all is Beauty...and...
                        I choose the first sign. ...."Huath"
 
                        <The flames engulf me!! I burn and I
                        am gone!! Into the Dark!! and the Light
                        beckons...Death and Life!! ....Love and
                        Sex!! I am steel!! I am a sword!!!
                        Goibhnui hammers upon his forge!!  I was
                        steel and now I am a sword!! I am a tool!!
                        I am a use!! Knowledge is upon me!! Waves of
                        sex lap upon the shores of death!! I am the
                        Crane walking the waters edge. I am Life
                        and Death .... endlessly ...  endlessly ...
                        until the Beginning. I must be shaped and
                        molded. I must burn the impurities! I must
                        sacrifice them to the Holy Fires! Purity!
                        Into the Twin Fires!!! Flames of Purity!!>
 
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                        Purity!
 
                        <I have been remade!>
 
                        "The Endless Sea"
 
                        <The fires are gone!! The world is a Sea!
                        Deep Waters! Holy Waters! Healing Waters!
                        Awash in cooling , soothing waters
                        of forgetting and solitude...I am not here.
                        I am a wave upon a sea of stillness....
                        I am the reflection of the moon in
                        pathways of silver!! I am an endless sea.
                        A sea that flows around a Great Tree....
                        A Shining Tree of Light! A Tree within
                        the Light...a Tree that has been and
                        is always. It is the way!! It is a doorway!
                        A doorway to purpose!! A purpose that endures!!
                        Enduring for all time!! A White Tree of many
                        branches...many branches of life! Each branch a
                        gathering of silver ... silver leaves in the
                        moonlight. Moonlight and songs of Magick!
                        The music begins!!! The music of the
                        leaves sing to me! Each note...a lifetime
                        of purpose...attempted and tried....
                        gained and lost....melodies of song...
                        life's song....the call of the wren...
                        each small note builds with the others!!
                        a symphony of souls...a multitude....
                        all the same...It is I!! They are me!!
                        I am them!!! I lust and I long for me!!
                        All of me....The sound gathers and the
                        music swells!! It is the call!! The call
                        is made and we/I/us/they/I gather to BE!>
 
                        The doorway is open yet the door itself
                        is closed! Pass within with me:
 
                        "The Oaken Door of the Greenwood"
 
                        <I pass through the Oaken timbers of the
                        door itself! I step into a vast room...
                        the Great Hall of the God...the Grove!!
                        It is the Green Man...It is He!!
                        The forest is alive and sings the song!
                        He sits in Giagantic Majesty...humanlike
                        in shape upon a living throne of evergreen
                        and Holly!! His flaming eyes gaze upon a
                        burning bush!!>
 
                        (Hear the words of the God:)
                        "Come sit at my fire!!! Look within and
                        SEE!! SEE!! SEE yourselves!!! See them all!
                        Your lives and your deaths!! See your travels!
                        See your loves!!! I am HE! I am Lord of the
                        Greenwood!! I am life reborn from the womb
                        of the Mother. and You are a seed...you are
                        a forest!! You are remade!! Be One!! Be
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                        a part of the All!! Live with me and my
                        children!! We are life...your life and
                        the forest...all souls in the green song.
                        We are verdent...green upon green...
                        upon green... Let us wed the Bride and be
                        ONE as we are always...you and I! We wed
                        the Land!!"
 
                        <I am a vine of flowers blooming upon
                        a canvas of green...painted against
                        a sky filled with grey...green birds
                        all flocking together...as one bird...
                        a giant creature of the Air... and I
                        soar through the beams and boughs of
                        the Holly King's Hall and into the Sky!>

                        Join me upon the wings of Air:
 
                        "The Flight of the Starling"
 
                        A lush green earth spreads in fields
                        below me as I soar upon the winds.
                        I journey through and above a garden.
                        Many blooms...many flowers...many scents.
                        The air is filled with sounds and scent
                        and I see Forever across the World of
                        the Living even unto the Hill in the
                        Center. The Center of all things. A great
                        stone temple arises within a grove of hazel
                        and is framed against a golden light. White
                        and grey stones surround a crystal well
                        that sparkles within the mote of the always
                        seeing eye! The Crystal Light shines forth!
                        It guides me to the spring!! The Waters
                        of Life!! The Wellspring of Knowledge!!
                        Crystal twinkles of light play music upon
                        my mind's eye and cascade in fountains of joy!
                        The Song of the Ages of Man and Woman ....
                        so Many and so Right...the temple is filled
                        by the Song and the Dance ...step and sing!
                        Brothers and Sisters! Are we all here? What
                        is this place? Am I here? Are you here?
                        We are within... I am AWARE.
 
                        "The Fountain and the Field"
 
                        <I approach the fountain within the temple.
                        The roof is open to the sky and many birds
                        can be seen...yet only two are with me..
                        and they stand within the waters. One is the
                        white Crane from the Dead Sea.. I am speared
                        upon the point of his eye. I am pierced!!
                        I am lifted to a ledge of stone that surrounds
                        the inner temple...Here ther are many artifacts.
                        The spoils of war...the fruits of labor...the
                        ancient Magicks and Alchemies!! Tools of
                        Magick!!  Tools !!! >
 
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                        "Choose wisely....do not waste this spin upon
                        the spindle of life!! Now is the time of
                        change!! One choice only can you have!! Choose
                        wisely....  or be gone!"

 
                        <A rounded shield fashioned from hazelwood ....
                        gilded and bronzed with a covering of symbols
                        catches my eye...and I choose...wisely...
                        wisely...wisely I trust!!! Guide me!! I cry
                        out....Guide me my Guide!!! Aid me now!!>
                        This is the answer that appeared:
 
                        "The Fruit of the Tree"
 
                        <A small voice croons to me..the voice of the
                        querc....small and brown ...common....yet..
                        It is Beautiful!! and it sits in a tree of          White.
                        White Blossoms above the Eternal Fountain.
                        Perfect Beauty and Promise!! I approach the
                        querc and the Tree.>

                        I ask,"What is this Tree that grows within
                        this Sacred Place oh small brown one? What
                        is this Tree and why am I here? Guide me!
                        Let your Spirit show me the way!"
 
                        <The bird hops along a branch to where a
                        fruit of greens and pinks swells forth in
                        its ripeness.>

 
                        "Take...eat...SEE...and know life!!!Here
                        are the five points of Eternity!!! Here
                        are the seeds of Life itself!! Eat only
                        if you are wise! Live only if you are pure!
                        Endure only if you are strong and return
                        to choose wisely once again!! Now is the
                        time of the Five Pointed Star!! You must
                        become a Star child and grow!!! Be a
                        Point of Light in the Darkness!! Be the
                        Darkness and the Light!"
 
                        <I reach up and take the fruit. I split
                        it into two halves...one more pink than
                        green ... the other more green than
                        pink. Within are the star shaped seed
                        chambers of life. The Star is born!!!
                        I bite into the Quert, the fruit of Life!!
                        I am BECOME!>

                        The World Beckoned to me once more:
 
                        "The Light in the Darkness"
 

                        The point of light recedes rapidly into
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                        the night, a shooting star across the skies.
                        I am alone once more looking at the wheel,
                        wondering about myself...Who am I? What
                        does this mean? What awaits me? What awaits
                        us all?  We are alone and the Wheel turns.
 
                        Once more I gaze upon Fionn's wheel...
                        and know my journeys continue....It's
                        knowledge is my shield. I am a sword and
                        the fires of summer beckon to us all.
 
Such is the nature of an Inner Journey. I continue to see this journey
and to reflect upon its meanings to me and to who I am. I recommend that
each of you also undertake such journeys for yourselves. Go within to
your Inner Guide and travel the Wheel.  Journey the pathways of Fionn to
Wisdom and Knowledge. Beannacht libh!  That was my experience in an
Inner Journey.

................................................................................
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Celtic Workshop #12 - The "Outer Darkness", the "Dragon's Eye" and the
"Many Speckled Rainment"

This Workshop was presented and hosted by Searles O'Dubhain. We covered
the basis of Druid Magick or Drai'ocht. We discussed the "Dragon" or
"Serpent" Power that is inherit in the Land. We touched on the many
different areas of knowledge and discipline necessary to be a Druid. We
also discussed the Mysteries of "Death" and "Rebirth". Some preliminary
socializing soon gave way to the formal presentation and discussion:

Here is what I hope to cover tonight:
 
                             The Road to the Grove.
                             The Druidic concepts of Being.
                             The use of the Power of the Land
                             in the Rite of the "Dragon's Eye".
                             The "ley lines" and the "death roads".
                             The attainment of Druidic enlightenment
                             (Initiation to the Inner Mysteries)
                             Authority and the "Many Speckled Rainment"
 
                        "The Road to the Grove"
 
There are many paths to Magick though only One True Magick IMHO. The
Grove is a home to this Power as is the Circle and the Temple. How do we
attain the Power to do Magick for ourselves and for all of humanity? Let
us look to see what the Pathways were for others.
 
                             "The Ancient Druidic Orders"
 
I have discussed the Ancient orders or levels of Druids in a previous
workshop.  I include them here for the sake of our current discussion.
 
Druidic Bards studied for 15 to 20 years to learn the epics, chants,
spells and histories of their peoples and clans. These works were
memorized exactly and were a requirement for advancement to a higher or
inner level of the Druidic ranks. The works had to be rendered with
feeling so that the listener would be spell bound and consequently could
relive the event. The Irish Druids had the following classes of Bards:
 
                            Class          # of Epics
                         __________________________________________
                            Driseg         20   (the Beginner)
                            Foclaic        30   (Advanced beginner)
                            Cili           100  (Journeyman)
                            Anraid         175  (Master/Warrior)
                            Ollomh         175+ (Doctor/Judge)
 
It is to be expected that the lawyers, seers, scientists, judges, and
clergy of the Draoi underwent similarly lengthy training periods.
 
                      "The Cloak of Many Colors"
 
In the Christian Bible, Joseph was awarded a cloak of many colors by his
father because he was beloved among all of his brothers.  Due to the
jealousy and greed of his brothers, Joseph was also sold into slavery in
Egypt and suffered a "death" to his old way of life.  Because he was
open to wisdom and could perceive the meanings within signs and dreams,
3244

he became the chief counselor to the Pharaoh and rose above his death to
"new life". Just as the history of the Gaels is tied to Egypt, so the
rites of Druids are tied to this idea of "many colors" and rebirth.
Please recall that the Mileseans descend from the Pharaohs  of Egypt and
that their Druids were said to be better Magi than the Persians. To be
as good a Druid as Joseph, one must learn the art of interpreting
dreams, divination and eloquence. This is a mighty job and worthy of us
all!
                        "My Own Personal Paths"
 
When I embarked upon the quest for my roots and for the nature of
Drai'ocht, I was immediately impressed by two things:
 
                        1. The Druids were acute and patient observers
                        of Nature.
 
                        2. The Druids were the scholars and scientists
                        of their day.
 
Using these two ideas, I created a color-coded series of educational
levels for myself in my quest into the secrets of the Draoi.
 
I believe there are five areas of knowledge in the Mysteries:
 
                                Knowledge of Self,
                                Knowledge of the World,
                                Knowledge of the Spirit,
                                Knowledge of Magick,
                                Knowledge of the ONE.
 
The entire process of learning and growing never stops. As a minimum I
have required myself to know the following:
 
                        Knowledge of Self  (The Blue Level)
                        __________________________________________
The Student must be able to meditate until he/she can know their inner
voice.  The Student must know truth and abstain from lying.  The Student
must be able to love and be loved.  The Student must know the limits of
self.  The Student must identify their Sexuallity.  The Student must
know their life goals.  The Student must know their bodies and how to
maximize and maintain their health.
 
         Knowledge of the World (The Green Level)
        __________________________________________
 
The Student must know the physical world.  The Student must know how the
laws of Nature work.  The Student must be Holistic with Creation.  The
Student must be able to shape the forces of Physics and Chemistry.  The
Student must know the ways of Botany and Zoology.  The Student must
study animals, plants, insects, birds,fish,trees and rocks.  The Student
must hear the voice of the Waters and the Winds.  The Student must SEE
within the Fires, The Student must be connected with the Earth.  The
Student must know the history of civilization.  The Student must know
the laws of man.  The Student must learn Music.  The Student must learn
Poetry and Writing.
 
................................................................................
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            The Knowledge of the Spirit (The Yellow Level)
            ______________________________________________
 
The Student must know the Spirit within.  The Student must study the
Religions of Humanity.  The Student must make a Spiritual Journey.  The
Student must leave the body and walk the Moon Ways. (OOBE) The Student
must see the origins and travels of the Spirit within. (PAST LIFE
REGRESSION)  The Student must Know the Spirit in Music, Colors, Symbols
and Life.  The Student must hear the Akasha.
 
             The Knowledge of Magick (The Orange Level)
             __________________________________________
 
The Student must read the Great Works (Cayce, Crowley, Enoch, Fortune,
Hermes, Jung, Ogham, Pythagorus, Qabalah, Science, Solomon, Thelema,
etc.)  The Student must learn to "See." The Student must learn to
"Divine".  The Student must learn to "Shield."  The student shall learn
to "Speak."  The student shall learn to "Heal."  The student shall learn
to "Travel."
 
              The Knowledge of the ONE (The Red Level)
             __________________________________________
 
The Student must create and lead a Ritual.  The Student must focus the
three Powers (Earth, Self, ONE).  The Student must perform the Great
Rite.  The Student must change Reality.  The Student must perform the
rite of "Making."  The Student must be reborn and become ONE.
 
After passing through all levels successfully, the Student then becomes
the Teacher and can wear the  White, Multi-speckled or the Dark Robes of
their choice.  This is my path to Drai'ocht. You alone can choose the
proper path to your Inner Light of Whiteness or Darkness. All colors are
one color. All Drai'ocht is ONE DRAI'OCHT!
 
                  "The Druidic concepts of Being"
                   -------------------------------
I would like to quickly touch on some Druidic concepts about states of
being. These states of being correspond to the previous cosmology that
we discussed in workshop 5. (Time does not permit me to make a complete
discussion of these topics tonight. I may add another workshop to cover
them more completely in the future.)
 
                "Barddas and The Circles of Being"
                ----------------------------------
The Welsh Bardic work "Barddas" contains a description of the three
Circles of Being:
          1.  Abred or the Realm of Matter
              (The physical world of form)
 
          2.  Gwynyd or the Realm of Blessedness
              (The Magickal Astral world of Spirits)
 
           3.  Ceugant or the Realm of Infinities
               (That which is the home of the
                God/desses and the Blessed)
 

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These states of being are separated by three veils that must be passed:
 
1.  Annwn or "Dark Forgetfulness"
    (This is the gap or veil that must be passed to achieve birth and
     rebirth in the Physical World.)
 
2.  Cythraul or "the Ghost"
    (This is the veil that must be passed to achieve enlightenment.)
 
3.  Lyonesse or "the Isle of the Blest"
     (This is the final veil that is passed when one has achieved
complete enlightenment and complete growth.)
 
"Awen" or "illumination" is like a lightning bolt that can come to us
across these veils and bring us knowledge and understanding.
 
The key to our Power and true wills is how well we are able to pass
between these states of being. I will discuss some of these techniques
next.
 
         "Circles of Thought" or, "The Cyclatron of the Soul"
 
One of the marvels of modern science is the atom smasher or particle
accelerator.  Another name for these powerful devices is a "cyclatron".
This is basically a phased arrray of electromagnetic devices that take
charged particles and accelerate them to tremendous speeds around a
circular field until they approximate the speed of light or at least
they approach relativistic velocities. The particles are then smashed
into a target and the history of the mutual destruction is observed and
recorded so that humanity may unlock the secrets of the Gods. I trust
that most of us here tonight have experienced this acceleration effect
within the vortex of our thoughts and Spirits. We strive mightily to
increase the relativistic mass of our thoughts so that we may observe
their behavor as they approach God-like reality in their manifestions.
Whirr and strive as we might, we are doomed to the universal restraints
of our own humanity in much the same manner as nuclear physicists are
limited by the unvirsal limits of "C" or light speeds (warp Factor 1,
Mr. Sulu!<G>). Such are the limits of thinking.
 
               "The Salmon Leap and the Shaman's Death"
 
I have gone through the process of questing for ultimate meaning in life
many times. Most of this effort has been exhausting as well as futile.
Only through extraordinary efforts have I actually attained results.
These results came about through quantum leaps of the mind and spirit
across the "void". Since the salmon is the totem of knowledge, I call
this leap the "Salmon Leap". It is very approprite to name it thus since
the "void" is actually "death" and the salmon "leap" up the streams of
it's birth to spawn new life from it's own death struggle. The ancients
also refered to mighty feats as a "Salmon Leap". We must experience the
"Shaman's Death" in order to attain our new life and knowledge. The
"Salmon Leap" brings us to a New Reality and altered state of Being.
Included in the initiation rites to all of the Great Mystery Schools was
just such a rite of Death and Rebirth. Anyone care to reveal their
secrets now?<G> OTO'ers? GD'ers? Druids? Wiccans? AMORC?  Freemasons?
Templars? Illumatti? Assassins? Channellers? Others? The floor is now
open. Let's hear the words of Life and the words of Death. Josey Wales
faces Ten Bears in the moment of Truth. The gauge is cast...the
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challenge is issued. The floor is open to all comers!
 
                            "Enlightenment"
 
Coming through the "dark night of the soul" or the "Shaman's Death"
purifies and releases us so that we can experience illumination and
enlightenment. Our "darkness' and ignorance are burned away in the
flames of the Phoenix as we are reborn into the Light! Such a wonder!
The Akasha and all knowledge are there to be received! Our training and
our quest are rewarded. We are a new creation!
 
                          "The Dragon's Eye"
 
The "Dragon's Eye" is another word for Earth Magick or the Power
inherent to the Land that is at the root of the Celtic Soul. This is the
power of Excalibur or Caliborn, the sword of Arthur. It is the "Dragon's
Breath" that Merlin works with to create a Magickal Mist while using the
charm of "Making". We have already seen the "Eye of the Dragon" in a
previous workshop ritual. I would like to now open the floor for a
further discussion by everyone here as to how we sense this Power in the
Land and particularly how we sense it at many sacred sites such as
"Stone Circles", Raths, Menhirs, Hills, "Ley Lines", "Stonehenge",
"Avebury" or any other site of your experience. The floor is now open
for Magickal discussion!

Anyone else have a good story for how they've sensed the Power of the
Land? How it just is laying there waiting for the call?

(2-10,Freepowder)       Some time, when you can be alone for a while..
climb up into the moutains, my mountains are the Sierras get up high,
above treeline, and sit there, find a rock... where the wind blows all
the time and just sit. it may take a while maybe an hour, maybe a day...
but you will feel it.. strength more than power, but power just the same
coming up form the rocks... singing in the wind... when you have got it
right.. the animals will come you may not see them, the conys and the
birds but you will feel them too if you are lucky.  they will talk to
you not in words but in thoughts.  if you are ready your totem will make
itself known I have found that no great preparation is neccesary but for
an open heart and mind it happens for me everytime I go there which is
not nearly often enough oh! don't do this in a lightning storm <G>

(2-8,O'Dubhain)         Beautiful Freepowder! A hymn to the Mother!
We can all sing the song of the Health of the Earth!  She is beautiful
still in some places and will be again in others as we....and I do mean
we.... all get together to release the Power of the Dragon!  THAT has
been safeguarded for us by our ancient Shamans within the Earth. I sense
that the keys for this Work are soon to be given to us all once more.

(2-15,Nan)              Well, I can think of many times that I've felt
the Power of the Land but I'll offer just a simple recent example:
Last week I gave my ankle a nasty sprain, I knew that one thing it
needed for healing was to walk barefoot on the land, so that's what I
did <g> in general I find that going barefoot on almost any ground
allows me to feel the power of the land......I don't do it long in the
snow though <g>.

(2-8,O'Dubhain)         I'll bet!!!<G>  Many of the ancient sacred sites
are no longer in active use. I think that the day is rapidly approaching
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where the Land will call us to Work Magicks at such sites. We will
re-establish the "ley lines" of Power that are now just echoes of their
past. These lines and sites require a Human/Dragon magickal connection
to re-Power the grids that exist all across this planet. Many events
occur today that point to this Work.

(2-15,Nan)              I just wanted to comment that a few years ago I
visited a more obscure stone circle and noticed by items left behind
that it had been recently used..... so not *all* the ancient sites are
inactive and I'm glad!

(2-8,O'Dubhain)         That's true! I believe Shadow Hawk told about
feeling serpent lines of Power beneath Avebury's Circles during a visit
there as well, though Stonehenge seemed inert. He told me recently that
he sensed that it could come "alive" again for the right combination of
persons working there. If that happened, it would have to be tended on
a regular basis. Too much of the Dragon sleeps at that site.  Myrdin
Emyrs sleeps nearby himself!  Anyone else have a "Dragon" sense?

(2-17,cherokee/wwc1)    Many of the american indians have the same
legends only we call it the serpent my great grandmother taught me to go
out at night and to feel  the serpent move beneath my feet and to listen
to the song it made in the wind.  We believe the time for the serpent to
rise is here [it is in the] spirit of the people and the land.  I have
been a healer in my past lives we used the crystals to awaken the
serpent when it was time.  That time is soon and I feel the serpent
singing to me.

(2-8,O'Dubhain)         Thank you My Princess!<G>  Some legends say that
crystals were used at Stonehenge as well. They were placed upon the tops
of the lentils there to provide a Power connection.  Perhaps the crystal
skulls will provide an answer.  I hope to see one in Miami next month.

(2-15,Nan)              All this talk of serpents reminded me of
Australia, where the Aborigines have the story of the rainbow serpent (I
think it may be part of a creation myth) there they call the ley lines
songlines. Bruce Chatwin wrote a wonderful book by that name that covers
a lot about the Aborginal beliefs

(2-8,O'Dubhain)         I want to check into that some more. Isn't it
also amazing that everyone connects the serpent to wisdom ....even the
Christians do it!<G> Though I must say they try to make out like it was
a bad thing to get smart!<G>

(2-17,cherokee/wwc1)    All peoples have stories of serpents many of
them have head cult legends where the skulls were used as resonators to
focus energy and to sing to the serpent to wake it up the aborigines
believe this as did the mayans and the cherokees and other native
peoples
(2-17,cherokee/wwc1)    ga
(2-8,O'Dubhain)         Thanks!! ok Trailstalker M'lady ga!
(2-1,Trailstalker)      Sorry... I'm coming in late on the conversa-
tion...
                        are we talking about snake/kundalini power?
                        ga
(2-8,O'Dubhain)         we are talking about the power in the Land
                        ga

3249

(2-1,Trailstalker)      ok I just needed a ref. pt. for the conversa-
tion.
(2-1,Trailstalker)      ga
(2-8,O'Dubhain)         ok Freepowder ga
(2-10,Freepowder)       The serpents are everywhere, but watch out! some
of
                        them are snakes <G> couldn't resist, sorry <VBG>
          "The Many Speckled Rainment" "The Song of Amergin"
 
This translation by Dr. Douglas Hyde from his work "Literary History of
Ireland" was as well known to the Druids as the "Lord's Prayer" is to
todays priests. It is a perfect example of the many different Magickal
skills used by the Druids. It is one of my personal favorites as
well!<G> I would like to use it to discuss the "many-speckled" rainbow
of Drai'ocht! Once again I give you the words of the Bard:
 
                                     The Mystery
 
                        I am the wind which breathes upon the sea.
                        I am the wave of the ocean.
                        I am the murmur of the billows.
                        I am the ox of the seven combats.
                        I am the vulture upon the
                        I am a beam of the Sun.
                        I am the fairest of plants.
                        I am a wild boar in valour.
                        I am a salmon in the water.
                        I am a lake in the plain.
                        I am a word of science.
                        I am a point of the lance in battle.
                        I am the God who created in the head the fire.
                        Who is it who throws light into the meeting
                        on the mountain?
                        Who announces the ages of the Moon?
                        Who teaches the place where couches the Sun?
                                                        (If not I)"
 
Let's just go down the line and list the Druidic attributes used in this
one spell by lines and in order (I also assigned colors to each
attribute):
 
                             Attribute                       Color
                             _________________________________________
 
                             The Powers of: Wind,            (Red)
                                            Sea,             (Grey)
                                            Fire.            (White)
                             Persistence.                    (all)
                             Death in battle.                (Black)
                             The Power of the Sun.           (Golden)
                             The Power of the Green World.   (Green)
                             Courage in extremis.            (Red)
                             Infinite Knowledge.             (Yellow)
                             The resting place of the soul.  (Purple)
                             The Knowledge of Science.       (Yellow)
                             Focus through Discipline.       (White)
                             The Gift of Awen.               (Orange)
                             *Drai'ocht*.                     (White)
3250
 
I could write an entire page on each of these attributes but not
tonight!<G> "Fire in the Head" is the name of an excellent book by Tom
Cowan on the subject of Celtic Shamanism.  "The 21 Lessons of Merlin" by
Douglas Monroe agrees with my assignments for most of the above colors.
A true Druid worn the Cloak of many Colors for festive occassions, White
or Black robes to conduct Magick and during ritual and a bull's hide
when in battle.
 
                              "Authority"
 
This the source or result of working with Magick for Druids. It is a
measure of their Power and the strength of their "True Wills".  In the
"21 Lessons" Monroe states that the students of Drai'ocht were awarded
colored glass beads (called Gleini na Droedh) that were strung on
leather cords for necklaces. These multicolored necklaces were kept
secret by each Druid and produced only to demonstrate their Authority to
other Druids. Magick knowledge, discipline and practice determined the
level of Authority thus attained.
 
                           "Into the Light"
 
Fionn's Wheel can also be multicolored.  I have made the one in the
library that way!<G> (Make it so Number One!<G>) Seriously, to become a
Master Druid, one must transcend the separation of colors and walk into
the Light. This involves knowing the many fold paths of the Wheel and
primarily the Inner Mystery of the relationship of Life and Death, White
and Black, Balance and Action, Being and Not being. The Initiations into
most of the Great Mysteries included this Dualism of Transcendancy. (An
excellent  book on this topic is "The Great Initiates"by Edouard Schure,
translation by Gloria Rasberry.)
 
                        What does this mean?
                        What is this Initiation?
                        What is the Mystery?
 
 
What follows is what I envision COULD have happened during such an
initiation.  Hear the words a modern day Druid  might hear as he
achieves his full Knowledge:
 
<the Initiate will have been fasting and meditating within the total
darkness of a cave or a dark room for at least a night.  Just before the
rising of the sun or the lighting of the fires he/she would hear a loud
female voice cry out!>
 
     "I am Arianrhod, Queen of the Heavens!  You who approach me must
     now ask yourselves these questions:
               How can you achieve the Inner Knowledge?
          Where can you find the Signs that show you the Way?
          Heed My Words!
          I am Arianrhod, Queen of the Stars,
          I am She of the Silver Wheel!
          My crown spreads across the Vault of the Heavens!
          Your dreams shall be filled with the Secret Ways of the Night!
         It is I that will show you the Paths of Knowledge!
          It is I that will fire your Spirit in sparkling crystals of
               Wonder!
          I am Arianrhod! Come to Me My children!
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          Be filled with Expectancy for what is yet to come!"
 
<The chief Druid could follow these words with the following caution.>
 
          "Hear the Words of the Ard Druis:"
          "You who seek the Ways of Power must dare to approach the
               Queen of the Stars!
          You who seek the embrace of Wisdom must approach Her Presence
               without fear!
          You that seek for Love must first know your True Selves. What
         is your Authority?
          Are you truly Human? Speak now if you dare!"
 
<Then the Initiates should ask for entry to the Inner Mysteries.>
 
                        "Oh Arianrhod of the Silver Wheel!
                        Bless us in Your Mysteries!
                        Fill us with Your Spirit!
                        Let us place no limits upon Your exalted Being!
                        You are Infinite!
                        You are the Unknown! The Darkness!
                        Admit us into Thy arms!
                        Grant us Your Blessings!
                        Our speech is confounded!
                        Chaos is upon us!"
 
<Once again, the Ard Druis would charge the Initiates.>
 
                        "Now is the Great Re-awakening!
                        Now is the time of enlightenment!
                        Those who are untrue shall be cast out
                        into the depths!
                        Cleanse yourselves through trials of fire
                        and fasting! The way is long,
                        Only the strong shall attain Knowledge!"
 
<A flame or beam of sunlight should be produced to shine upon an open
doorway, admitting the Initiates into the Inner Sanctum.>
 
                        "Behold the Flaming Door!
                        Behold the Burning sword of Gorias!
                        Enter if you dare the halls of Lugh!!
                        Wear the many speckled cloak of Samildanach!"
                        "Hear the words of the Sun!"
 
<A male Druid dressed in Robes of Gold and bearing a torch should
address the Initiates.>
 
     "I am Lugh Lamfadagh!!! I am Samildanach!
     I am thy burning desire for Knowledge!
     I am the Power that illumes the Heavens!
     Life is my gift to you, even as your Death is the Mother of Life.
     To know Me is to know yourself completely, even beyond Death!
     Enter if you dare!
     Approach the fires of Life!!!
     Die and live again!"
 
     "I, Lugh am the focus of the Power and you My Druid are its
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Manifestation!
     Enter the Flaming Door!
          Cead Mile Failte!
          Maith an Drui!"
 
<At this point the Initiate should be robed in the multispeckled robe
and presented with a golden sickle and a staff fashioned from the wood
of the tree that is his "soul tone".  Standing before the gathered
assembly,He should recite his geneology and the many achievements of his
necklace of Gleini na Droedh. The ceremony should then be completed by
the conducting of the Initiate's personal ritual (from his work on the
Red Level).>
 
                        Such is the end of a long journey.
                        An Fhi'rinne Roimh an Saol!
                        We must awaken the Dragon Power within us all!!
                        DRAI'OCHT LIVES AGAIN!
                        TA' ME' DRAI'OCHT!!

Celtic Workshop #13 - The "Charm of Making"

This Workshop was presented and hosted by Searles O'Dubhain. We covered
some concepts touching upon the beginings of all things. We also covered
how symbols are used to describe reality and Magick. We discussed the
necessity for *belief* in performing Magick. I led a discussion about a
ritual that was centered around the Charm of "Making". The arch[e]types
and the Quarters used in Celtic Magickal systems were also discussed.
Some preliminary socializing soon gave way to the formal presentation
and discussion:

                            Opening Remarks
 
Tonight I attempt to tie together the beliefs of the Celts in Cos-
mologies and Magick or Drai'ocht to what we know of the world and
reality through the study of modern science and more recent Magickal
systems and their resulting Cosmological models. It is my hope that all
of this discussion will clarify the history of the Celts and the
workings of the Druids. The highest form of Drai'ocht was the Charm of
"Making". This is the essence of creation by the use of the Will.  It is
into the Cauldron of Primodial Creation that I plunge tonight as a
Midwife to Magick.  Drai'ocht shall live again! The Dragon will once
again be reborn!
 
                                "Chaos"
 
In many mythologies and some philosophies, Chaos is the void that
existed in the begining of all things before even time existed and from
which all things have arisen.
 
"The notion that creation came from nothing (creatio ex nihilo) appears
in several accounts of creation. The biblical story of creation
contained in the Book of GENESIS begins with a formless, watery chaos
that God shapes into the ordered world. The hymn of creation from
India's epic Rig Veda (see VEDAS) describes the primordial situation as
one of neither existence nor nonexistence and further states that no
one, not even the gods, knows who produced the universe. In marked
contrast is an Egyptian myth attributing creation to the deity khepri.
In this myth Khepri states that when he came into being, being itself
3253

came into being; all other beings were then produced from his actions
and his body; but before him there was only nonbeing. Among the
Polynesians, creation myths emphasize the dimensions of void space and
the qualities of darkness as the primordial structures of creation. In
these myths, the initial state of darkness and void in which the deity
dwells is later transformed and the forms of the universe then emerge.
Creation is thus predicated on a void or a nothingness--a reality
totally different from any form or substance of the created order. In
addition, the deities who create from nothing or emerge from this void
are given a new and special kind of power; for though creators of the
world, they remain distinct from it in their originative form."
.......quoted from The Online Edition of GROLIER'S ACADEMIC AMERICAN
Encyclopedia, Copyright (c) 1993, Grolier Electronic Publishing.
 
Magick is the ability to cross the void of Chaos and to create order in
the universe that surrounds us. The primary way in which this creation
occurs is through the focus of our own Wills.
 
                      "The Void was without Form"
 
"Chaos theory, a modern development in mathematics and science, provides
a framework for understanding irregular or erratic fluctuations in
nature. Chaotic systems are found in many fields of science  and
engineering. The study of their dynamics is an essential part of the
burgeoning science of complexity--the effort to understand the prin-
ciples of order that underlie the patterns of all real systems, from
ecosystems to social systems to the universe as a whole." ..quoted from
The Online Edition of GROLIER'S ACADEMIC AMERICAN Encyclopedia,
Copyright (c) 1993, Grolier Electronic Publishing.
 
The BIG BANG theory of the creation of the universe is widely accepted
by astronomers.  "It holds that the universe began with the explosive
expansion of a single, extremely condensed state of matter. A further
development of this model, known as INFLATIONARY THEORY, describes the
original condensed matter as arising from virtually empty space. Whether
the universe will expand forever, slow to a halt, or contract again and
continue to oscillate indefinitely from one big bang to the next is the
subject of ongoing speculation....." Charles Long .......quoted from The
Online Edition of GROLIER'S ACADEMIC AMERICAN Encyclopedia, Copyright
(c) 1993, Grolier Electronic Publishing.
 
 
                                "Order"
 
Out of Nothingness was Reality formed. The diversity of Reality is due
to the two great forces of separation: projection and reception (the
male and the femine aspects of Power).  From this duality of all things,
the rest of Creation is manifested. This manifestation can be described
and modeled in many ways. I have chosen to limit myself briefly to two
such descriptions during tonight's workshop. The first such model or
description is the science of "quantum mechanics". According to this
area of science, everything is composed of waves and the interaction
between wavefronts. With two primary and distinctly different sources of
waveforms, we get interference patterns. These lines of intersection
have their own "nature" and give rise to other "quantum effects" in
their own localized area of the space/time continuum. This ongoing
process of interaction and manifestation can create Infinite Combination
in Infinite Diversity (IDIC). I will discuss this concept later.
3254
 
The other way in which two differing states can create their own
"reality" is through the laws of Boolean Logic and Algebra. In digital
design and simulation techniques, this fact is well known. I work in
such areas and can reduce any system to a series of "min" and "max"
terms of inputs and "truth tables". This Boolean discipline of using
"min and max terms" has given birth to the CyberSpace that we currently
inhabit. I suggest that our present existence is no more than a
"real-time" simulation in a greater system and that our creative/destru-
ctive interactions are constantly birthing new realities and new
creations. We are each a "star" as some Magickal systems teach.
 
All Physical and Magickal systems have hidden controls that operate from
outside the program flow (another word for this flow might be called
"life"). This outside intervention might be what appears in the form of
"Magick" to an internal observer of that system. The operating system
for the host platform, such as DOS, determines the form of the relation-
ships between all programs, files and other processes. A magickal way of
stating this might be, "As Above, So Below".  Tonight, I have discussed
only two ways that some realities are postulated and created. In the
wide variety of the Infinite Cosmos, Diversity is carried to the
extremes. Anything CAN and DOES happen!
 
                               "Symbols"
 
One way man has attempted to understand and quantify his universe is
through the use of symbols. The most often used symbols are numbers,
letters and sigils. The Jewish Kabbala, the Celtic Oghams and the other
Magickal alphabets are good examples of the use of such symbols to order
and understand most physical, spiritual and Magickal relationships. I
have talked about Oghams and Fionn's Wheel/Ladder in previous workshops.
I have also talked about the Celtic Cosmology. Tonight I will briefly
touch on numbers and math. Please refer to the previous Celtic Workshops
#1, 2, 3, 5 and the Online Wicca Kabbala Threads for more information in
those areas. Another kind of symbol that can describe our reality is a
relatively new form of mathematics called Fractals.
 
                              "Fractals"
 
"A modern mathematical theory that radically departs from traditional
EUCLIDEAN GEOMETRY, fractal geometry describes objects that are
self-similar, or scale symmetric.  This means that when such objects are
magnified, their parts are seen to bear an exact resemblance to the
whole, the likeness continuing with the parts of the parts and so on to
infinity.  Fractals, as these shapes are called, also must be devoid of
translational symmetry--that is, the smoothness associated with
Euclidean lines, planes, and spheres.  Instead a rough, jagged quality
is maintained at every scale at which an object can be examined.  The
nature of fractals is reflected in the word itself, coined by mathe-
matician Benoit B. Mandelbrot from the Latin verb frangere, "to break,"
and the related adjective fractus, "irregular and fragmented."
 
The science of fractals has been found to exist within many natural
formations . Fractals are found everywhere we look, from the shape of
coastlines to the geometry found in cellular divisions. Most dynamical
systems that change their behavior over time become CHAOTIC in nature
and can also be described using fractals.  The reason I mention fractals
tonight is twofold. First, fractals show us mathematically how reality
and life are manifested. As I said earlier, fractal geometry and
3255

mathematics are a fairly recent discovery. One important type of Fractal
that is found in nature is called a Mandelbrot set. This particular set
of fractals becomes inheritly unstable as one looks closer at it's
component fractals. What is so interesting about this fact and study is
that FRACTALS in the FORM OF MANDELBROT SETS have been appearing as CROP
CIRCLES on the Salisbury Plains. This is the same area that is located
close by both Stonehenge and Avebury.  What is the source of these
symbols? Where is this information coming from? Are these crop circles
some sort of Magickal alphabet or symbols? Are they communicated to us
across time and space from other Magicians or other Entities? If they
are such symbols, has this phenomena occurred before in the past? Did
the Druids observe, record and understand this type of information
during their times?
 
My second pointis that our knowledge of Magick is itself like a fractal.
With each piece of information we receive from our searches into the
nature of Magick, we discover more and more questions. This gives rise
to more and more associations and consequently more questions and
disorder. Our attempts to totally understand Magick by close inspection
consequently results in chaotic thinking.  We see fractals everywhere
when we look at the world. This world seems to be a fractal.  Everything
from shorelines, earthquakes, cell structure to computer graphics have
been found to obey the laws of fractals. Perhaps Magick and the heavenly
cosmologies are fractals of the Higher Will? Perhaps our True Will is a
fractal? Maybe fractals are the new Ogham, the new Wheel of Fionn?
 
                           "Transformations"
 
If an idea can be reduced to mathematical or Magickal symbols, then it
can also be manipulated or transformed. These relation-ships are called
"veils" or "pathworkings" in Magickal works. In mathematics, such
transformations occur frequently. What is complex in one domain is
simple in another.  Engineers use such techniques as vector and
tensor analysis to handle complex systems all the time. Magicians use
the principle, "As Above , So Below" to aid their Magickal Workings.
Sometimes this Magickal work is also done while using symbollic logic to
aid in the act of manifesting or "making" a new creation. We will next
discuss how some of these Magickal transformations are done.
 
                          "Vibratory States"
 
The addition of external energy to a molecule or the introduction of
additional molecules into a solution causes its electron configuartion
to change. The electron "jumps" across an energy barrier to obtain a
different orbit or geometry.  The Molecule changes its behavior,
sometimes with amazing results. This change in electrons through levels
or states of energy is directly analogous to the levels or states of
vibration that a Magician goes through to "resonate" with other
spiritual forces. These principles of resonance and vibration are the
keys to the techniques of OOBE and energy transfer in Magickal systems.
To discover how we as Magickal/Spiritual entities can go through these
types of transformed states, I looked at my own experiences, once again.
 
                        "Personal Experiences"
 
The keys to working Magick are BELIEF, DISCIPLINE and FOCUS. Focus is a
matter of personal ability and is sharpened through practice and effort.
Discipline is inherit to our very natures. Belief is absolutely
3256

necessary to any Magickal Work. I have had three types of personal
experiences that are the foundation of my BELIEF in MAGICK.
 
                        "The All from the None"
 
This experience I have discussed before. It is the first veil that must
be passed to obtain BELIEF in Magick and the resulting Powers. Briefly
stated, I was able to detach from the ordinary (while conscious) and
encounter Spirit and Magickal Beings.  These experiences have reinforced
my ability to work Astrally and Magickally. The secrets to this
experience are meditation, inner quietness and the increased vibrational
level of the spirit or "ecstasy".
 
By going into the "void" of Nothingness, I was touched by the Power of
the Akasha! Anyone can do this, if they are willing to put in the time
and effort to meditate to achieve inner "quietness".  The "Void" is the
place where the Will can focus to create and produce all Magick!
 
                        "The None From the All"
 
These are experiences I have had from "lucid dreaming". I have basically
been able to go anywhere and do anything in my dreams. I have had many
revelations and Super Normal experiences in these dreams. I guess the
most outrageous experience was experiencing "death". Some deaths were
just an abrupt end to one existence while manifesting into another body
and another existence. One particular "death" was at the center of an
exploding sun or bomb. I was literally blown into Nothingness and
Non-Existence. I "floated" there in endless time without thought or
being. I just was.  Only my Will still existed and through the exertion
of my Will I was able to awaken into my body once more. This was not and
ordinary dream. In fact, I'm not really sure this is the Reality I
started out in! <GGG>  A Powerful incentive to learn more about Magick
(to prevent such a thing from ever happening again)!!!!!
 
                                "IDIC"
 
IDIC is borrowed from the Vulcan, Mr. Spock. It stands for Infinite
Diversity in Infinite Combinations. This basically means the Universe
is filled with possibilities and that anything can (and will) happen.
This is all those strange events that can be dismissed if taken one at
a time but will stagger you if you keep a log of them. This includes
such things in my life as:  Flying or "floating" in the air by myself,
reading minds, seeing the future, seeing creatures that are in another
plane, hearing the music of the Sidhe and incredible feats of strength
and speed (that could not possible have happened). All these many events
taken together point to a variety of techniques that people can do. The
secret is in remembering how we did it!!! Or maybe in finding a really
excellent teacher. I am the worst of students but I am very persis-
tent!<GGG>
 
                         "The Charm of Making"
 
The following is the merest sketch of an outline for performming the
Charm of Making, the very same chant that Merlin was heard to use in the
movie "Excalibur". Much of this ritual comes from the following works:
"The 21 Lessons of Merlin", "Celtic Magic', "Witta", "The Irish Celtic
Magical Tradition" and the "Sacred Cauldon". Some of it is changed to
suit my personal (*Irish*) preferences!<G>
3257
 
                        "Circles of Drai'ocht "
 
Druids' Circles are very similar to other Magickal Circles. Each
direction should have a candle and color associated with it.  (I use Red
for East, White for South, Grey or Blue for West and Black for North).
I also have candles for the God and the Goddess.  these are usually
Green and Red respectively.  I light the candles as the Spirits are
invoked.
 
                            "The Guardians"
 
                                 "Air"
 
The Guardian of the East Quarter is Esras associated with the Power of
Air. The sacred city of this Spiritual realm is Gorias. The Celtic
Deities usually associated with this Quarter are Nuada and Scathach. The
sacred treasure or weapon is the invincible sword.  The Magickal Deity
for the elemental Powers or the wind singers and sprites is Paraldas,
ruler of the Sylphs, Zyphyrs and the Winged Sprites. This direction is
most often associated with ideas, thoughts, inspiration and psychic
powers. Ritual work for this direction is associated with dawn, sunrise,
Spring, harmony, travel and freedom.  A suitable invocation of the
Guardians might be:
                        "Tugaim cuireadh do Garda de Soir!
                         Tugaim cuireadh do Duile de Gaoth!
                         Tugaim cuireadh do Esras de Gorias!"

                        Translation:
                        "I give invitation to the Guardian of the East!
                         I give invitation to the Element of the Winds!
                         I invite Esras, Master of Inspiration!"

                        Pronunciation:
                        "TUG-im KIR-oo gu GAAR-du gu SKULL!
                         TUG-im KIR-oo gu DOO-li gu GWA!
                         TUG-im KIR-oo gu ES-rah gu GOR-ah!

                                        "Fire"
 
The Guardian of the South Quarter is Uscias associated with the Power of
Fire. The sacred city of this Spiritual realm is Findias. The Celtic
Deities usually associated with this Quarter are Lugh and Bridgit. The
sacred treasure or weapon is the flaming spear. The Magickal Deity for
its elemental Powers or Salamandes and Firedrakes is Djinas, ruler of
the Consciousness and flames. This direction is most often associated
with Action, Passion and Change. Ritual work for this direction is
associated with Summer, noon, sexuality and purification.  A suitable
invocation of the Guardians might be:
                        "Tugaim cuireadh do Garda de O'Dheas!
                         Tugaim cuireadh do Duile de Tine!
                         Tugaim cuireadh do Uscias de Findias!"

                        Translation:
                        "I give invitation to the Guardian of the South!
                         I give invitation to the Elements of the Fire!
                         I invite Uscias, Master of Conscious Action"

                        Pronunciation:
3258

                        "TUG-im KIR-oo gu GAAR-du gu OWE-yass!
                         TUG-im KIR-oo gu DOO-li gu CHIN-e!
                         TUG-im KIR-oo gu ISH-kah gu FIN-jah!"

                                "Water"
 
The Guardian of the West Quarter is Semias associated with the Power of
Water or the Sea. The sacred city of this Spiritual realm is Murias. The
Celtic Deities usually associated with this Quarter are Mannanan and the
Cailleach. The sacred treasure or weapon is the cauldron.  The Magickal
Deity for its elemental Powers or Nymphs and Undines is Niksas, ruler of
the depths of the Sea and the spirits of the waters. This direction is
most often associated with Emotions, healing and Marriage. Ritual work
for this direction is associated with Fall, sunset, plants, the
subconscious mind and dreams.  A suitable invocation of the Guardians
might be:
                        "Tugaim cuireadh do Garda de Siar!
                         Tugaim cuireadh do Duile de Muir!
                         Tugaim cuireadh do Semias de Murias!"
 
................................................................................
3259

                        Translation:
                        "I give invitation to the Guardian of the West!
                         I give invitation to the Elements of the
Mystical Sea!
                         I invite Semias, Master of the Mind's Deep
Waters!"

                        Pronunciation:
                        "TUG-im KIR-oo gu GAAR-du gu SHEER!
                         TUG-im KIR-oo gu DOO-li gu MWIRR!
                         TUG-im KIR-oo gu SEM-ahs gu MUR-ahs!"

                                        "Earth"
 
The Guardian of the North Quarter is Morfessa, associated with the Power
of Earth. The sacred city of this Spiritual realm is Falias. The Celtic
Deities usually associated with this Quarter are the Morrigan and the
Dagdha. The sacred treasure or weapon is the Stone of Fal.  The Magickal
Deity for the elemental Powers or Gnomes and Dwarfs is Ghobas,ruler of
the  inhabitants of the Earth and a crystal spirits.   This direction is
most often associated with Destiny, Prosperity and Fate as well as
Magick.  Ritual work for this direction is associated with Winter,
night, midnight, self will and treasures.  A suitable invocation of the
Guardians might be:
                        "Tugaim cuireadh do Garda de O'Thuaigh!
                         Tugaim cuireadh do Duile de Talamh is Cloch!
                         Tugaim cuireadh do Morfessa de Falias!"
 
                        Translation:
                        "I give invitation to the Guardian of the North!
                         I give invitation to the Elements of Stone and
Earth!
                         I invite Morfessa, Master of Destiny and
Magick!"

                        Pronunciation:
                        "TUG-im KIR-oo gu GAAR-du gu owe HOO-ee!
                         TUG-im KIR-oo gu DOO-li gu TA-loo is KLOKH!
                         TUG-im KIR-oo gu MOR-fes-ah gu FAL-ah!

                                       "Spirit"
 
The Center of the Circle is protected by the Power of the God and the
Goddess and the balance and diversity that They each manifest and
control. This is the province of the Goddess of Sovereignty, Macha, and
the Horned God or the Hunter, Samhan. The center is protected by the
combined Powers of the Quarters and their Masters.  A suitable invo-
cation of the Spirit might be:
                        "Tugaim cuireadh do Ana'l Fein!
                         Tugaim cuireadh do Duile de Anam!
                         Tugaim cuireadh do Grian agus Geala!
                         Beannachtai' DE' agus mBANDE' againn!"

              Translation:
              "I give invitation to the Souls of our Ancestors!
              I give invitation to the Element of All Spirits!
              I give invitation to the Sun and the Moon!
              The Blessings of the God and Goddess be upon us!"
3260

                        Pronunciation:
                        "TUG-im KIR-oo gu GAAR-du gu AN-aal FINN!
                         TUG-im KIR-oo gu DOO-li gu AN-um!
                         TUG-im KIR-oo gu GREE-un AG-us GYAL-a!
                         BAN-uck-ta JAY AG-us BAN-jay UG-een!"

                             "The Words of Power"
 
After the Guardians have been called, then the Words of Power Are Spoken
and the Rite or Sign of Three Rays is performed for each of the
Quarters.
 
                                        "IAO"
 
This is the name of the God/dess of All and is intoned three times while
making the appropriate hand gestures,
 
                                "EEEEE-Ahhhhhh-OOOOO".
                                "EEEEE-Ahhhhhh-OOOOO".
                                "EEEEE-Ahhhhhh-OOOOO".
 
                                "Threshold Experiences"
 
If a portal to another plane or place is to be opened then the following
Charm of Making is to be said three times (this Charm uses the Power of
Sea and Stone):
 
                              "A ELFNTODD DWYR SINDDYN DUW
                               CERRIG YR FFERLLURUG NWYN;
                               OS SYRIAETH ECH SAFFAER TU
                               FEWR ECHLYN MOR, NECROMBOR LLUN"
 
                                                   "Dragon's Breath"
 
If something is to be caused to happen or prevented then the following
Charm of Making is intoned three times (this charm invokes the Powers of
Fire and Air):
 
                                    "ANAIL NATHROCK
                                     UTHVASS BETHUDD
                                     DOCHIEL DIENVE"
 
At this point the Power has been raised. The Will of the Draoi' should
be directed and stated forcefully in the direction of greatest Power
using the sign for that Quarter. Once the work, is completed, the
God/desses and Guardians should be thanked and the Power Earthed by
lowering both hands to the ground while kneeling.  The Circle is opened
in the reverse of its creation and the bounty of the Land and Tuatha
should be enjoined and enjoyed by all.
 
This is the end of the prepared presentation on the Charm of "Making".
This and "Pathworking" are the two most powerful abilities of a Druid.

       Celtic Workshop #14 - "The Wheel of Elements or Seasons"

Forum member Freepowder noted similarities between the Plains Indian
Medicine Wheels and Fionn's Wheel from Celtics sources. His analysis and
presentation on these topics led into a discussion of other cross
3261

cultural similarities. I added some info from a study of the indigenous
peoples of the world as well as Celtic topics.

Tonight our man of many names, Freepowder, O'Ba'n,John White, Sir Freep,
etc. will give us his thoughts on the wheel and the directions as
compared between the Plains Indians and the Celts.  It looks to be
good!<GGG> I may have a few comments of my own. I also have some info on
thses directions compiled by a noted anthropologist, Angeles Arriens,
for the indiginous peoples of the world. I hope we can discuss the use
and meanings of directions to all of us in our magical work.
 
                                    "The Wheel of Elements or Seasons"
 
The world over, aboriginal religions have used the circle as a symbol of
the world, the cosmos and the spirit.  Tonite I will attempt to draw
some parallels between the Celtic version, Fionn's wheel or window and
the Plains Indian version, the Medicine wheel.  Both of these wheels are
pictured as a circle bisected by two lines, one vertical and one
horizontal. In Plains Indian (PI from here on) the circle represents the
cycles of the earth, of learning and of life.
 
The lines represent the 'roads' one must travel to achieve enlighten-
ment.  The points at which the lines intersect the circle signify the
four directions, east to the right, south at the bottom, west to the
left, and north at the top.  There are qualities and totems (animal
spirit guides) assigned to each direction. The totems and qualities
vary somewhat, tribe to tribe, and the following is an attempt to
combine several, mostly Lakota (Sioux) and Tsisistis (Cheyenne)   .
 
                                    East:
red, illunination, child, the sun, spring, the source of life,
eagle, hawk and birds generally

                        South:
yellow, innocence, youth, daylight, summer, fullness of life, snake,
lizard, mouse, horse, elk

                        West:
black or blue, introspection, maturity, sunset, autumn, waning of life,
thunder beings, Bear, buffalo

                        North:
white, wisdom, old age, night, winter, death, wolf, raven, buffalo
 
The PI speak of the guardians of the quarters as 'Grandfathers' or
'Grandmothers'. Animals in mundane life are refered to as 'Little
Brother or Sister.' At the center of the wheel is,in Lakota, 'Wakan
Tanka', the Great Mystery. The source of all life, of all that is.
Although Wakan Tanka is refered to as Grandfather, it has no sex, no
body, it is at once the creator and all of creation. Also at the center
is White Buffalo woman (or Sweet Medicine to the Cheyenne), the
personification of the earth, and the female aspect of Wakan Tanka.
 
The cycle of life as illustrated by the Medicine Wheel starts at the
east. The PI believe that as an infant a person knows all things, thus
the connection with enlightenment. As you grow into youth these things
are forgotten so you may learn, and grow, symbolised by the south and
innocence. When you are mature you move to the west and introspection.
3262

Here you take your vision quest. As you approach old age you achieve
wisdom in the north and, if you survive you return to the enlightenment
of the east.
                        On to the Celts!
 
The Celts use either a four spoked wheel, identical to the medicine
wheel in apearance or enhance the image with 'cross quarters' making an
eight spoked wheel. One differnce in the Celtic version of the Wheel, is
probaly due to the variation in weather patterns between the Britsh
Isles and the Great Plains. The Britsh Isles are around 1000 miles north
of the Plains causing several things to happen. The sun, even at
midsummer will rise far further to the north in Britain. Britain's
proximity to the trade winds cause the prevailing winds to come from
differnt directions. Therefore the Celts start their journey of life in
the north.  The qualities of the quarters areremarkably similar if
somewhat skewed as to direction. (Note: the animals assigned to quarters
and cross quarters are approximate and individual impressions as to what
animal goes where are most important IMHO)
 
                                    They are:
 
                        North:
black, winter, wisdom, clarity, death, earth, animals, minerals,
fallowness, darkness, winter solstice, salmon, wolf, the Morrigan,

                        East:
red, spring, inspiration, life, birth, renewal, air, birds, smell,
dryness, germination, spring equinox, otter, crow

                        South:
white, summer, spirit, humanity, change, power, fire, sun, light,
vegatables, summer solstice, bear, hawk,

                        West:
grey, autumn, creativity, ripeness, fertility, compassion, love,
emotions, hearing, water, moon, twilight, fish, autumn equinox, stag,
hound
 
The cross quarters mark the seasonal festivals, have associated animals
and are used to represent the ages of mankind:
 
                                Imbolc: 31 Jan, child, eagle
                                Beltaine: 30 Apr, youth, sow
                                Lughnasadh: 31 Jul, adult, horse
                                Samhain: 31 Oct, elder, heron
 
The Celts assign Gods and Goddesses to the quarters as well. The
following courtesy of O'Dubh, and subject to interpretation. God/esses
are directional <G> as follows:
 
                        North:
Master Morfessa of Falias, The Morrighan, Goibhniu, The Dagdha, Epona,
Eriu, Macha (The Land, the Lia Fal, Magick, Soveriegnty)

                        East:
Master Uscias of Findias Danu, Anu, Lir, Lugh, Bridget, Scathach, Ogma,
Nuada (The Invincible Sword, Wisdom, Strength, the Winds)
                        South:
3263

Master Esras from Gorias The Dagdha, Lugh, Bridget, Danu (The Flaming
Spear, Action, Fire, the Sun or Shining One)

                        West:
Master Semias from Murias, Manannan mac Lir, The Dagdha, The Cailleach,
Cerridwen, Danu, Dianecht, Arianrhod (Rebirth, the Undry, the Sacred
Cauldron, the Sea, Water)
 
Many of these God/desses are assigned to more than one direction because
they have more than one aspect (The Dagdha, Danu, Bridget, Lugh, the
Morrighan). The best way to associate them with a particular direction
is to base their direction upon their role in your Working or upon their
use of the magickal tool involved.
 
The Celts have this multi-faceted diversity in the nature and directions
of their God/desses due to their travels across Europe and their
incorporation of the local Deities into the Deities of their respective
clans.  When they finally stopped their travels, these Deities were then
more fixed in their associated directions and attributes. As modern day
Celts, we have the use of all of these Archetypes to aid or worship and
to enrich our Magicks!

(2-21,cherokee)         the cherokee say that all ancient cultures
descend through the plieades and that the druids and the cherokee have
origins in atlantis the cherokee calendar as are most medicine wheels
are based on the mayan system of time.  The Dogon of W. Africa say the
same.  which is very similar to the celtic most ancient cultures say
they got the wheel from the stars

Also some of the first sailors to come in contact with North American
Indians were Welsh and they could converse with some of the tribes!
Seemed the Indians were speaking Welsh!<G>

(2-21,cherokee)         the cherokee also claim twelve tribes came out
of atlantis when it was destroyed and populated the areas of the earth
bringing this ancient wisdom to other cultures like the 12 tribes of
israel there are 12 clans in the cherokee matrilieage.  There was
contact betwweeen the nordic vikings and the indians after contact with
the celts too.

(2-9,M&J)               As to the NA Indians speaking Welsh, I attended
a Celtic League symposium a year or two back, and this was one of the
talks.  I'll have to go back and review my notes, but as I recall this
is heavily debated.  The accounts go back to a Welsh prince who
supposedly sailed to America.  Whether or not this is true is highly
uncertain.

(2-8,Freepowder)        The Welsh Prince was Madoc, and I believe...
he was supposed to have sailed in the 11th century.... there were
records of his sailing away.... but nothing on where he ended up....he
most certainly never returned to wales.... One possible explanation for
the 'Welsh' Indians is the occurance of grey eyes in some of the
southern tribes, notably... the Choctaw and Cherokee.... There are some
similarities in the languages, but it is possible.. that this is due to
some wandering Celt .... heading east from the orient. <G>

Ok Thanks FP!<G>  There are many other similarities...notably the common
belief among both sets of peoples, the Cherokees and the Celts, that
3264

springs were doorways to the Underworlds and possessed their own
spirits. There are other similarities... The Irish have legends about
the first settlers coming from the west after a flood.

 This was later Christianized to be the daughter of Noah Ceasir....but
it was first thought to be Atlantis. Also some of the alignments of the
stone circles are on the Pleides.  In fact, The two major hubs of the
Celtic year are connected to when the Pleides first ascend into the
constellation of Taurus That is when Bealtaine and Samhain actually
occur.
 
As to use in your magickal workings, given the eclectic nature of most
American Mages, introduction of the Plains Indian version of the
attributes of the quarters is allowable. Perhaps even justified given
our geographical location. I personally use the Indian colors and
animals in conjunction with the Celtic God/esses. As they used to say in
the Toyota comercials, 'It just feels right.' <G>

Ok I have another set of values for directions.  Then a brief discussion
of future topics.  I know everyone is suffering from too much Holiday!!-
!<GGG>

Here's my blurb on directions:  The "Four Fold Way" by  Angeles Arrien
a survey of sacred directions and paths of the indigenous peoples of the
world gives the following characteristics to the directions:
 
                        North:
The Way of the Warrior, Direction of Power, Element is Air, winged
creatures, Standing Meditations, Right Actions, Dancing, instrumrnt is
the rattle and season is the Winter.
 
                        East:
The Way of the Visionary, Direction of Vision, Element is Fire, dessert
and no legged creatures, Walking meditations, Truth telling, Singing,
instrument is the bell and season is Summer.
 
                        South:
The Way of the Healer, Direction of Love, Element of Earth, All four
legged creatures, Meditating while laying down, Right Speech is the way
of living, Paying attention, Story telling, instrument is the drum and
the season is Spring.
 
                        West:
The Way of the Teacher, Direction of Wisdom, Element of Water, All Water
creatures,Sitting meditations,RightTiming in life's actions, Being Open
minded to outcomes, Silence is the best wisdom, instruments are sticks
and bones and season is Autumn.
................................................................................
3265

    sacred-texts |  Web | Powered by Sponsored Links:
Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

               "HOW TO USE MAGICK with a Straight Face"
(C) 1989 by Scot Rhoads, all rights reserved
MYSTIC MOON Metaphysical Books, NEW MOON RISING journal & BBS
8818 Troy St., Spring Vly, CA 91977 (619) 466-8064; BBS: 466-5403

             "People that eat blowfish are stupid.
        People that do not eat blowfish are also stupid."
                                        --Japanese proverb

   With  the advent of the New Age,  many people are airing great
new  ways  to change your life for the better.  These  ideas  are
based  on the premise that we have total control of our lives  on
some level.  All we need do is reach that level with our desires.
This is,  of course,  the big challenge. You can read millions of
words on that subject.  Why is there so much information? Because
achieving this kind of control is a very individual thing.  There
are  so many different ways that each person could write his  own
book.  To succeed,  each must find his own path. The reason there
are  instructions  at  all,  though,  is because  each  can  find
guidance in the successes of others.  Magick is one of these many
guides.
 
   This  file is relatively short because it concentrates less on
the  myriad  details of magick and more on how to find  your  own
path.  The  task  is never as easy as it sounds,  but it  is  not
complex,  either.  With straight forward exercises (good,  honest
work on your Self) you will achieve whatever you desire.  We  all
have  this  power.  The  way we use it is not by  gaining  a  new
ability,  but by getting out of the way of the ability we already
have. This book outlines the basic blocks and the kinds of things
to  do about them.  But,  as with any advice,  it is up to you to
honestly  assess your own situation and discover what works  best
for you.  Remember,  achieving your personal Power is  everyone's
path  in life.  You will succeed,  it is only a question of when.
This  book  is designed to bring that success more  quickly  and,
overall, more easily.

   Many  people  these  days still appeal  to  the  "booga-booga"
aspect of magick:  "We will grant you incredible powers to use on
whomever  you please if you send us money." As we enter into  the
New Age of understanding,  people are learning that occult powers
are actually a natural part of everyone's life. It is our goal to
help  this process along.  We hope to teach newcomers what magick
is about.  This book is written not only to inform,  but also  to
circumvent  the  psychological  barriers set up by  living  in  a
mechanistic society. The mechanistic paradigm (the idea that each
person  and  object  is  totally separate from the  rest  of  the
universe  except through physical interaction)  precludes  magick
(non-physically   affecting  one's  environment).   The  magickal
paradigm  states  that your beliefs  create  your  reality.  This
choice  is like contemplating eating blowfish-- when  you analyze
it,  you  can  conclude that adopting either paradigm is  stupid.
Since you can't please everyone else,  pick the one that you like
best. If (and only if) the magickal paradigm appeals to you, then
choose it. Then the trick is to get out of the mind-set that says
that  magick  is  impossible.  We hope that  you  will  try  some
exercises  to prove to yourself that magick works.  Once you have
3266

done  so,  then  you  are on the way to  achieving  anything  you
desire.
 
                              POWER

   Power can be a very misleading term.  The way most people mean
it is in the sense of "power-over." People recognize power as the
ability to get others to do what you want,  especially when these
others  have different ideas.  This is not Power (with a  capital
'P')  at all.  When you rely on someone else to do something  for
you,  you  give  your Power to him.  This is very different  from
doing something *with* someone,  then both parties gain.  But, to
believe  that you must force or trick another is to say that  you
need this person to do something that you cannot.  You may  steal
their power (lower case) but you give away your Power.

   Power  is,  among  other things,  the innate ability to  bring
whatever you truly desire into your life.  When you "make" others
manifest them for you,  you create blocks in your own mind. These
blocks say "I cannot do this myself," which obstructs your Power.
This is "giving away your Power."

   When you "take your Power," you accept responsibility for your
life.  This  is not guilt or martyrdom,  it is honestly assessing
your  life  and recognizing your  successes  and  failures.  Give
yourself  credit for even the smallest success and recognize that
you  can overcome every obstacle.  Then you allow your  Power  to
express  itself.  What you need comes to you;  projects work  for
you.

   We  often  think  of many  obstacles  as  insurmountable.  For
instance,  many  believe  the lottery to be their only  desperate
hope of escaping poverty.  Such people give away their Power. And
why  shouldn't they?  Everything they've experienced  tells  them
this.  Our  whole  society is rooted in the mechanistic  paradigm
(all causes and effects have a physical link),  which precludes a
belief in Power.  How is one to know that this concept works? How
can  this be real when it is so different from what we  are  used
to?

   Our  society  has  a  concept of  "Reality"  as  an  objective
existence  of  which  we are all a part.  When  two  people  have
different  ideas of the nature of some detail,  then at least one
is Wrong. We all have a fear of being Wrong. When we are Wrong we
miss out on things and people don't like us as much. Therefore we
desperately strive to be Right.  It turns out that Right is  what
ever  those around you happen to feel that it should be.  It's as
if  they  all  took a vote when you were out  of  the  room.  But
"Right" changes all the time: from preservatives are harmless, to
preservatives  cause cancer;  from Stalin is a great  leader,  to
Stalin  was a monster;  from Ptolemy explains the forces  of  the
universe perfectly, to Newton explains the forces of the universe
perfectly,  to  Einstein  explains  the forces  of  the  universe
perfectly.  The  philosophy  of science this calls this  evolving
better  (or at least different) explanations.  Yet,  while  these
ideas hold sway, people call them "Reality."

   Just how reliable is Reality?  We all live our lives using our
3267

individual concepts of Reality to get along. We update them as we
see fit. But few will fundamentally change their concepts. We are
sure  that,  although we may not have the details,  we  certainly
have  a  feel  for  the basics.  Anyone who  disagrees  with  the
mechanistic paradigm,  for instance,  must be missing at least  a
few  marbles.  Such a person is irrational in a universe that  we
know to be rational.

   But  is the universe truly rational?  Science has pursued the
mechanistic  paradigm  down  to  the  smallest  scale,   particle
physics;  here  it fails to explain the  universe.  The  building
blocks  of Reality do not behave rationally.  If you drive a  car
from one side of a mountain to the other and you have a choice of
two  tunnels,  you  will drive through one of them.  If a  single
electron has a choice of two holes in a plate to pass through, it
will go through both. You can plot the speed and position of your
car  to the limit of the accuracy of your  instruments,  but  you
will never be able to do both to that electron.

   When you observe this mythical car,  it is a solid object.  If
it were not,  it would not be a car. If you drove it around, then
tested  to  see if the car were not solid and discovered that  it
wasn't,  what  would you think?  Around the turn of the  century,
scientists figured out that light acts like a wave when you  test
for a wave,  and like a particle when you test for a particle. In the
regular world it must be one *or* the other.  The two are as
mutually exclusive as a non-solid car that you can none the  less
drive.  Mysteriously,  light was behaving like both.  Eventually,
scientists concluded that light doesn't work like the universe we
are  used to.  The act of observing light defines its  character.
This  is  called  wave-particle duality.  Later in  the  century,
scientists  found that atomic particles,  the building blocks  of
all matter, behave this way, too.

   Now  imagine  that  you  can find no evidence  that  this  car
crosses  the space between where you see it and where you saw  it
last.  Suppose  the  car isn't actually "there" when  you're  not
looking--  the  act of looking brings it  into  "existence." What
would you think if noticed that your expectations seem to have an
effect on where it turns out to be?  This is awfully strange, but
it  is  the  kind  of universe  that  particle  physicists  find.
"Looking  at"  a subatomic particle "brings it  into  existence."
Also,  scientists are finding that whatever kind of particle they
expect  to  find in an experiment,  tends to be  there.  This  is
starting  to  look less like brilliant theory and  more  like  an
effect  of the observers.  They are no longer separate from their
experiments. It turns out that the universe doesn't actually work
the way we've always assumed it does.

   This  is  the nature of matter on the smallest scale,  and  it
doesn't make sense in every day life.  This does not mean that we
should abandon our present ideas of how to live.  Keep what works
("If  it  ain't broke,  don't fix it").  Particle  physics  won't
affect how you drive through tunnels,  for instance.  But, if you
accept  physics,  the epitome of the mechanistic  paradigm,  this
means  that our mechanistic ideas of how the universe  works  are
fundamentally  incomplete.   In  other  words,   the  mechanistic
paradigm is not the whole story.
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   Big deal.  What does this mean in a practical sense? The world
seems  to  work  just  the same as it did  when  the  mechanistic
paradigm was unchallenged. But what if our preconceptions dictate
what we are aware of?  It is a common trick to set up a group  of
people  for  startling  event and see how many  will  overlook  a
strange inconsistency.  In one instance, a teacher took a student
off  into an adjoining room on a pretext.  There was the sound of
an argument and a crash and the student ran out through the room.
One of the other students suspected a set up and she was the only
one  who  noticed that the teacher's accomplice  was  carrying  a
bone.  A much more dramatic example is the story of Magellan's ships.
When the explorer landed on a particular island, the natives, who
had never seen europeans before, recognized them as funny looking
men  in funny looking little boats.  But Magellan soon found that
the  natives  were unaware of the large ships that  carried  them
there,  though they were impossible to overlook.  The natives had
seen men and small boats before,  but they had never seen a large
ship.  Such a thing was outside of their experience and therefore
outside  of their comprehension.  Their eyes must have  seen  the
ships,  but their brains did not.  The natives gathered to try to
see them, staring intently at where they supposed to be anchored.
Soon  the local shaman could discern the barest outline which  he
described  to  the  others.  Eventually they could  all  perceive
ships.
 
   Who  can  say what we make ourselves unaware of?  It  is  only
after  we've expanded our perception that we learn how limited it
was  before.  But we can't go around indiscriminately  "expanding
our  consciousness."  What we choose to believe is based  on  our
desires. If you are happy with what you believe, the is no reason
to  change.  "If  it  ain't  broke,  don't  fix  it."  Change  is
challenging and even if you succeed,  it may well be  unpleasant.
But  if  you feel unable to overcome obstacles in your life  (and
you *really*  want to),  then you have nothing to  loose.  Magick
will only expand possibilities.  If it's all a crock, you've lost
nothing. If it's true, you can do anything you're willing to work
for.  It is a draw-win situation. The only way you can lose is to
make  your choice out of fear.  Don't let the opinions of  others
influence what you choose to believe. Don't give away your Power.
Everyone else is in the same situation you are,  so when it comes
to your own life, there is no greater authority than yourself. If
you're  interested in magick,  try it and see for yourself if  it
works for you.
................................................................................
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                         WHAT MAGICK IS

Magick is a way of using your Power.  More technically, magick is
the  process of non-physically affecting your environment through
messages consciously impressed on the subconscious with a  system
of symbols.  (This will become clear later.) This is the broadest
definition and it can include such things as prayer,  meditation,
chanting,  positive thinking,  subliminal tapes,  programming and
hypnotism.

Some think that magick is unnatural and evil.  It is no more evil
than  any  tool.  A  knife,  for instance,  is "good"  or  "evil"
depending  on its use.  It can be invaluable in  many  beneficial
projects,  yet  it  can also harm.  Nothing is immune to  misuse.
People even try to use prayer against others.  Such potential  is
not a reason for fear,  but for respect.  The idea that magick is
unnatural is a modern misconception. Magic has only recently come
to  mean Hollywood special effects or pulling rabbits from  hats.
It  is often spelled magick in order to distinguish it from  this
new   meaning.   For   millennia  magick  has  been  a  path   to
enlightenment  and  self mastery or just plain getting  what  you
want.  It is nothing supernatural. Magick uses natural powers and
the  natural flow of the universe to bring about the changes  you
desire. We are so immersed in magick that, like still air, we are
unaware  of  it.  We all use this  power  without  thought,  like
breathing. Magick is using these powers with awareness.

Magick  involves  placing  a message of your choosing  into  your
subconscious.  This is all that is necessary to achieve any goal.
The power of the subconscious is awesome.  When you unite it with
your  conscious will,  you can do anything you want.  Remove  the
internal barriers and the external barriers melt  away.  Oriental
philosophy would call this "following the Tao." Achieving this is
the challenge of magick.

                        HOW MAGICK WORKS

   How  can programming the subconscious affect the world  around
us?  What  are the mechanisms involved?  According to the  occult
view, it works because that is the nature of the universe.

   In the West,  we use the mechanistic paradigm. A paradigm is a
pattern  or model,  in this case describing the way the  universe
works.  We  use  paradigms  to  function,  usually  without  even
realizing  it.  The mechanistic paradigm is one of the most basic
that  underlie our culture.  This model states that there  is  an
objective  reality  in  which  objects  interact  solely  through
physical contact. Science has updated this to include fields like
gravity and magnetism,  but the principle is the same. The result
is  a universe in which the individual is nearly  powerless.  You
can only make real change through physical action.  Magick is the
act of making such changes non-physically,  so it does not fit in
with the mechanistic paradigm.

   Most   westerners  are  unaware  that  the  magickal  paradigm
represents a majority view among the world's cultures. Basically,
it  is  the antithesis of the mechanistic view.  It  states  that
there is no objective universe,  only subjective universes. These
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universes  are the perceptions of each individual.  You  couldn't
possibly  do any experiment that would show your universe  to  be
either subjective or objective. You must be an objective observer
in  order  to  tell  the  difference.  You  are  automatically  a
subjective observer because you are in the universe. That's life.

   At this point,  there is no practical difference between these
views.  The universe looks the same either way.  But the magickal
paradigm  also states that the universe is an expression of  your
perceptions  and your perceptions are that part of yourself  over
which  you have control.  When you change your own attitudes  and
preconceptions,   the   universe  will  follow.   This  gives  an
individual  as  much  power  over the universe  as  he  has  over
himself.

                           Metaphysics

We  obviously  don't exercise infinite power.  There is  more  to
magick than merely having a desire or belief.  That is because we
have  many conflicting desires and beliefs on many levels.  There
is  a level called,  among other things,  the Little  Self.  This
roughly  corresponds to the subconscious and the super  ego.  The
ego,  the  part of ourselves which we think of as "I," is  called
the Middle Self. The Little Self is the gateway to the High Self,
our connection with godhead and the universe. Infinite power lies
with  the High Self,  but our access is through the  Little  Self
which has its own ideas.  The Little Self is aware of and accepts
everything around it and everything you think,  even when you are
not  aware.  These perceptions build up very strong ideas in  the
Little Self.  When these ideas are different from yours (those of
the Middle Self),  your ideas loose.  To succeed,  you must unify
your will.

   Of  course,  people  rightfully  complain that even if  we  do
create our universe,  it's still tough to make changes.  That  is
because  there is quite a bit of inertia to ideas that have  been
strongly  supported  since childhood (or before,  if  you  accept
past-lives).  In an extreme example, the original "Peter Pan" had
to  be  changed to keep from harming children.  In  the  original
version,  the  characters  flew  because  "they  believed."  Many
children  attempted to fly and discovered the hard way that their
Little Self did not agree. Things like a belief in gravity may be
possible  to overcome,  but no one will argue that it's  commonly
done.

   This example sounds silly because our experience of gravity is
so  compelling  that  it seems ridiculous to consider  it  to  be
"merely  a thought construct." But another belief that is  nearly
as  widespread is that of poverty.  This is a significantly  less
daunting belief which many have overcome.  As long as you believe
you  are poor,  you will be.  This is often a very strong belief.
Many  cannot even genuinely imagine themselves as being  wealthy.
But,  because  it is not beyond reasonable comprehension,  it  is
possible  to reprogram your Little Self-- much  as  it's possible
for  left-handers  to  learn to be  right-handed.  Magick  is  an
effective way to do this.

   If you are unconvinced,  consider how many little messages you
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heard  when  growing  up,  which you now believe on  some  level.
Frequent messages, especially with children, usually become true.
If  you  have heard all your life that you are poor  or  dumb  or
unsuccessful, eventually you believe it and eventually it's true.
You  probably  know many people with an unjustifiably  poor  self
image.  This  is  an  image which their Little  Selves  accepted,
probably during childhood when they couldn't protect  themselves.
That is how messages to the Little Self work against you. And the
Little Self is aware of everything,  even when you are asleep. It
also believes everything it hears. So the next time that you hear
that  you're not good or that you need to buy a product that  you
don't really want,  consciously give your Little Self a different
message. Talk to it and tell it what you want to believe. This is
what  makes your universe,  so make it the way you want it.  When
you  have a particularly powerful belief to  overcome,  then  you
must send a powerful message. That is the role of magick.

                            Religion

   The religious rendition of magick is prayer. Although they are
different things, the principles are similar. Techniques that are
effective for one will work very well in the other. In fact, they
use  many  common symbols.  One could say that magick is  secular
prayer.

   Prayer  works when "God answers it." This is entirely in  line
with  the metaphysical explanation.  You can say that the  Higher
Self is God or your connection to God. This is simply a different
way  of expressing the same ineffable principles.  You can  adapt
anything  here  to fit into your views.  Don't let the way  these
concepts are phrased put you off.  Feel free to interpret this as
much  as  you like in order to make it acceptable and  usable  to
you.

                           Psychology

   The  explanations so far require new way of thinking about the
universe,  but those entrenched in the mechanistic paradigm  need
not miss out. Psychology has enough respect as a science to offer
hope. If you replace Little Self with subconscious, the principle
is  the  same.  Although there is no longer a source of  infinite
power or non-physical change. But influencing the subconscious is
the next best thing in a mechanistic world.

   Psychologists   would   say  that  magick  directs  all   your
unconscious  efforts toward your goal.  It also eliminates  those
unconscious  efforts  keeping you from your goal.  This  may  not
sound like much, but it is primarily these efforts that determine
success or failure.  It is easy to overlook because, for the most
part,  the  conscious will is the same as the  unconscious  will.
Thus,  we succeed at endeavors such as waking up, getting to work
on  time and fixing dinner.  This may seem silly,  but when  your
subconscious  doesn't  share  a  goal,   even  simple  tasks  are
exceptionally difficult. The power of the subconscious can either
fight  you  or  help you.  Where ever you  succeed,  it's  almost
certainly  helping.  Where ever you fail,  it's almost  certainly
fighting.

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   The  subconscious represents everything the mind does that  we
do not think about.  This involves a most of what we do. When you
are  driving  on a familiar freeway in good conditions,  you  are
usually  thinking  about  the  music  on  the  radio  or  salient
problems.  At such times it is your subconscious driving.  If you
notice  something strange in the road,  it was your  subconscious
that brought it to your attention. This is very helpful, but that
isn't  necessarily the case.  The subconscious can throw  up  all
kinds  of barriers,  preventing even the simplest tasks.  It  can
make  you late for work when it doesn't feel like going-- you can
wake  up  late,  feel  ill,  misplace car keys or  even  have  an
accident.  This influence sometimes goes to the extremes.  People
can even be paralyzed by hysteria, a condition that lies entirely
within  the  mind.  Pathological fears are  another  example.  An
agoraphobe,  for instance,  can have such an extreme reaction  to
being outdoors that he cannot leave his house no matter how badly
he wants to.

   The  subtle  action  of  the subconscious  can  be  almost  as
profound.   Even  when  the  influence  of  the  subconscious  is
indistinguishable  from  chance happenings,  on larger scale  the
effect is dramatic.  Psychologists try to ensure that experiments
are  "double  blind"  for  this  reason.  They  must  set  up  an
experimental group and a control group.  In the latter,  there is
only the single element,  the target of the experiment,  that  is
different.
 
   In  drug  testing,  experimenters  use placebos on  a  control
group.  The act of administering a substance can have a  profound
mental effect, even when that substance is inert, a placebo. When
they expect effective drugs, people can have great results with a
placebo.  But  the "placebo effect" is purely  psychological.  If
either the experimenter or the subject think that they know which
is  being administered,  that is enough to throw off the results.
The  subconscious  of  the subject reacts  to  what  the  subject
expects. If the experimenter knows what he is administering, then
the subject's subconscious reacts to cues from the experimenter's
subconscious.  This  is sometimes called the "Clever Hans effect"
after  a horse which seemed to be able to do  math.  In  reality,
clever  Hans but was reacting to cues from the people around him.
When someone near him knew the answer, the horse could sense that
person's  expectation.  It was sometime before  researchers  even
considered   these   nearly  invisible   clues.   Although   such
subconscious  actions  are  very subtle,  they  can  dramatically
change the results of an experiment.

   The  subconscious  similarly affects results in your  life  as
well.  Magick programs the subconscious to work for you.  This is
not  as potent as the metaphysical concept,  but it will make you
as  effective as you can possibly be in a  mechanistic  world.  A
unified  will directs all your efforts,  conscious and otherwise,
toward   your   goal.   Since  the   subconscious   can   present
insurmountable  barriers,  working  out these barriers is all  it
takes to be on the road to success.

   Some   may   be  disturbed  to  think  that  magick   may   be
misrepresenting  how it works,  but that should not be a problem.
In  one  experiment,  scientists  gave placebos  to  a  group  of
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subjects.  After  the  placebos  "took  effect,"  the  scientists
explained what they were.  Even when the scientists made it clear
to the subjects that the placebos had no biochemical action, many
subjects  still  wanted  a prescription for them.  (It  would  be
interesting to see how much more effective prescription  placebos
are  versus over the counter placebos.) Were these people stupid?
Or were they wise to stick with something that worked?

                           New Science

   Those  that  cannot extricate themselves from old  mechanistic
views  need an excuse to allow the placebo effect to  bring  them
success.  Ironically,  the  same discipline which made magick  so
difficult  can now provide this excuse.  Scientists are exploring
some  new  ideas  which  depart  from  the  founding  mechanistic
paradigm.  Ideas consonant with the magickal paradigm show up  in
Jung's  synchronicity,  quantum physics,  the Gaia hypothesis and
the morphogenetic field hypothesis (see Rupert Sheldrake's "A New
Science  of  Life").  When these views  obviously  challenge  the
traditional mechanistic paradigm,  they are a source of hostility
or  amusement.  When the challenge is more subtle,  people ignore
it.  Never the less,  the West is gradually turning toward a view
more  in tune with magick.  With greater  frequency,  people  are
willing  to consider the idea that we affect our universe on more
than just a physical level.

   Scientific  evidence  now supports the idea of  non-physically
affecting  your  environment.  Quantum physics suggests  that  an
experimenter's  goals  seem  to  create  whatever  particle  he's
looking  for.  The morphogenetic field hypothesis  suggests  that
actions   affect  all  other  actions  to  the  degree  that  the
circumstances are similar. This explains why it becomes easier to
grow  a  certain  type of crystal over time and  how  new  animal
behaviors "jump" from one isolated population to another. Science
is  continually  finding support for things  that  metaphysicians
have said for millennia.

   If  your  respect  for science is such that  you  cannot  take
magick seriously,  do some research into these areas.  If you can
find an acceptable explanation, then you can respect magick. This
respect  is essential for success.  But don't look for  "proofs."
The  concept of magick is nebulous.  It's designed to explain the
way  things  are.   "Contrary  evidence"  only  shows  that   you
misunderstand.   Change   your  definition  to  include  the  new
evidence.

   Magick  can  never be proven wrong because it can't be  pinned
down.  Since  it explains a subjective reality,  it can never  be
proven  right,  either.  The magickal paradigm will  confirm  any
preconceptions,  so  the mechanistic paradigm will look "true" if
that  is  what  you expect.  Since it  also  postulates  so  many
unknowns  in the mind,  this paradigm states that what you get is
what you expected.  As with so many things,  you will believe  if
you  want to and you won't if you don't want to.  But when you're
on  the  fence,  the right explanation can help  you  accept  the
possibility.  Only  then  you  can honestly try  magick.  If  you
experiment with a negative attitude,  it is the nature of  magick
to confirm this.  Magick works best for those practical enough to
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be skeptical, but open minded enough to give it an honest try. If
a  part of you is genuinely interested in magick,  work to become
comfortable with it.  Start with simple and harmless work.  Leave
the embarrassing stuff for later,  after you've seen it work  and
you don't care so much if your friends find out.

   Avoid  getting too involved in the "explanations." If you need
one,  pick whichever you like. It doesn't have to be any of those
here.  Each  has to build his own models.  In any  case,  reality
transcends  the  understanding of  waking-consciousness,  so  any
expressible  explanation  is "wrong" in  the  traditional  sense,
anyway.  For  a  good  illustration,  try to  "understand"  wave-
particle  duality  in  any but  a  mathematical  sense.  It's  as
impossible to picture as a four dimensional cube.

   However  the  universe "actually is," always act in  a  manner
that  is responsible in an objective universe.  If this were  not
essential,  people  would  have abandoned the objective  universe
long ago. Objective or subjective, there are many empirical rules
of behavior that we all know.  Magick doesn't change these rules.
Don't drive crazily because you've done a protection spell. Don't
spend unwisely because you've done a prosperity spell. Don't jump
off a building because you've done a flight spell.  Remain within
these  rules  and  you  loose nothing by  acting  as  though  the
universe  is  subjective.  You should not be doing  anything  you
don't  want  to  do in the first place,  because  such  acts  are
pointless in either universe.  If the universe is objective, then
you  have had some harmless fun.  If the universe is  subjective,
then  you  have  the chance to get  anything  you  want.  If  you
approach it properly, you can't lose.

                  THE EMPIRICAL RULES OF MAGICK

                     Karma, the golden rule

   So far you have read a few possible explanations of how magick
works.  This is to open your mind to the fact it *can* work.  But
any   explanation  puts  a  limit  on  the   possibilities.   The
possibilities  which a model rules out are much harder to achieve
while   you  use  that  model.   Please  don't   limit   yourself
unnecessarily.  But  remember,  no matter how much you may try to
believe  that you can fly,  it's not likely you'll  succeed.  The
obvious  lesson  here is,  be careful:  test the waters  of  your
subconscious, act responsibly (but not over cautious). Don't jump
off a cliff after your first flight spell.  Don't quit work after
your  first job spell.  Start slow and find out how  your  Little
Self works before you do any life changing work.

   There  is  a hazard so universal that you should treat  it  as
fact:  Karma.  This is the old saw of,  "what goes around,  comes
around."  You  attract  things of a similar nature  to  what  you
concentrate  on (similar to morphogenetic fields).  And remember,
when  you concentrate on something,  your Little Self does so  at
least  as  much.  The  mechanistic reason for this  may  be  "the
subconscious  mind  directing  subtle  actions  to  bring   about
circumstances  in  tune with its thoughts." Metaphysicians  often
explain it as "like vibrations attracting like."

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   Everything has a "vibration." This is similar to the vibration
of musical notes,  though obviously not the same. As with musical
notes,  one  vibration  can start a  sympathetic  vibration.  One
vibrating  piano  string  will start similar  strings  vibrating.
Karma  is  the  word for this principle in  magick.  There  is  a
certain  vibration associated with any act.  If you hit  someone,
the  emotions  and actions involved are of a  certain  vibration.
This  will  tend  to  attract  things  of  a  similar  vibration,
primarily violent acts.  You will tend to attract someone to  hit
you.   It  turns  out  that  everything  you  do  to  others  you
essentially also do to yourself, and vice versa. It sounds trite,
but  being  nice to others and yourself truly makes the  world  a
better place for everyone.

   It  doesn't  matter how you understand karma,  or even if  you
believe in it-- you are warned.  Many people  don't  believe. The
action of karma,  particularly on such people,  is often too slow
to  notice.  It  can  easily take lifetimes for a  soul  to  work
through karma.  But the soul will, so avoid bad thoughts. This is
impossible,   but  you  will  get  better  with  practice.   Each
unpleasant thought has a negative effect on you and others.  This
brings negative things into your life. This is pretty rotten, but
remember that each positive thought brings positive things-- that
can  be pretty good.  In any case,  you needn't respect karma  to
find yourself a happier person for trying to live this way.
 
   If  you are just learning about karma,  you will probably find
that it is now a little more obvious in your life.  But sometimes
it's difficult to figure.  If you do a spell to heal someone, you
would  expect  to  be  attracting  good  things.   But  what   if
immediately  afterward  you receive a transfer back home to  live
near your scummy relatives?  Hardly fair!  Yet that's the kind of
result  you  can expect if you do anything to  a  person  without
permission.  People  have enough difficulty with their own Little
Selves,  it's  nearly impossible to divine the desire of  someone
else's.  The most beneficent act could violate someone's will  on
some  level.  If the person asks you,  then you are free to  act.
But,  even  if you are absolutely sure that the person would want
it, if he hasn't asked you, don't do it.

   Another  fantastic  example is the love spell.  Do a spell  to
attract  the  kind of person you want,  not  a  specific  person.
Exercising  your  will on others without their consent is  always
nasty--  doing  so  magickally has  an  even  higher  cost. Watch
yourself.   Many  people  working  with  magick  do  so  under  a
"threefold law." This means that any karmic response is  tripled.
This  is  to  keep people particularly scrupulous when  they  are
fooling around with this stuff. Take it seriously.

                          Know Thyself

   Karma is best described by the golden rule, "Do unto others as
you  would have them do unto you." The other major rule of magick
is  just  as  common place,  "Know thyself."  This  is  essential
because of the Little Self.  Magick is the science of  expressing
your  will.  Because  there  are many aspects to  your  will,  it
follows  that  you must be aware of all these aspects  to  be  an
effective magician.
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   "Know  thyself" means be aware of the thoughts and feelings of
your Little Self.  Learn how it feels about the things you  want.
Learn  it's  beliefs.  You  must  know  your  starting  point  to
effectively change negative beliefs.  To do this, you have to pay
attention  to  all  the subconscious cues that your  Little  Self
gives you. Explore your feelings, keep track of your dreams, look
at  your past.  One of the best clues is your own  life.  If  you
create  everything on some level,  then part of you "wants"  each
thing in your life. You must not deny this, but work with it. The
goal is healing because destruction is at best temporary.

   Different   desires  on  other  levels  interfere  with   your
conscious desire.  Your Little Self picks them up everywhere. You
must be aware of this so that you can counteract it.  Every ideal
commonly  in  the  mass media  impresses  itself  strongly.  When
Madison  Avenue  spreads  the word that young and  thin  are  the
ideal,  your Little Self will accept this if you are not careful.
If you are not young and thin, this message undermines your sense
of  self worth.  The resultant sense of undeserving works against
your success. There is so much exposure to these messages that it
is a real battle to avoid them.  Particularly in childhood,  when
we can't protect ourselves,  others deeply ingrain ideas that can
be  with  us  for life.  You must work  hard  to  discover  these
feelings and counter act them.  If part of you feels undeserving,
genuine success seems impossible.

   There  are other aspects to this problem.  Not only might  you
feel  undeserving,  but you could even desire failure.  There are
many reasons for this,  usually based in childhood.  Whatever the
cause,  you  must look at your failures to see if there might  be
some  reward.  Many people are subject to  chronic  illness,  for
instance,  because  of  the attention they get or  an  unpleasant
situation  they avoid.  If you really want to succeed,  you  must
consciously release your desire for the rewards of failure.

   You  must also look at the fear of success.  Many times we  do
not  consider  the problems associated with what we are  striving
for,  but  the  Little  Self  does.  It  may  be  afraid  of  the
responsibility  of a better job or a new  spouse.  Think  through
your  goals  very carefully.  What would life be like if you  had
what  you  desire?  You will have to address any  new  tasks  and
responsibilities.  You  will have to be aware of any  sacrifices.
Once  you  are  sure that you want not only your  goal,  but  the
sacrifices  and responsibilities that go with  it,  then  release
your fears.  People fear change,  because it is unknown. You must
be aware that you are taking a leap and welcome it. Have faith in
your Self.  When you know your Little Self well enough,  you will
be able to trust that it will bring you what you desire. When you
don't know it that well,  work on that. If you fail, it's time to
work harder.

   When  you  and your Little Self have the same goals,  and  you
have healed all the blocks to your success,  you *know* that what
you want is coming.  When you know, you do not feel desperate. If
you are feeling desperation, you are blocking. In that case, back
to work! When you have worked hard enough, then you are ready for
the  easy part,  the spell or ritual.  When you enter ritual  you
should  know what you want and why you want it.  You should  have
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healed  all  feelings of failure and undeserving and  you  should
know  that  your  spell will bring it.  Work  to  cultivate  this
feeling of calm expectation,  it is an important key. When you do
a ritual, you will release all the power you have built to do its
work on the universe.  You should not even have to think about it
again.

   Once you achieve this,  though,  there is another caveat. Many
people  have  something  unpleasant  happen  to  them  and  later
realized  that  they had asked for it.  "Be careful what you  ask
for,  you  just might get it." Always think carefully about  what
you  want and how you ask for it.  Once again,  solid  background
work is the key.

                          USING MAGICK
 
   Magick  is a field with many different disciplines.  There  is
sympathetic,  Earth,  Ceremonial,  Enochian, Celtic, Egyptian and
Kabbalah  magick just to begin.  These are occasionally different
in their basic techniques,  but mostly they differ in the symbols
they  use to achieve their goals.  The principles are  the  same,
however.  Whichever form you prefer,  it is how you observe these
principles that determines your success.  Beyond that, it is only
personal preference.

   Preference is very important, too. It is your Little Self that
you  are  addressing,  and it is as individual as you.  You  must
learn what works best for you.  The first clue is what appeals to
you most.  Once you find the best methods for you, you build your
own  personal  magickal system.  It is up to you  to  find  these
methods,  through research and experimentation.  There is so much
information  that  it  is impossible to give more than  a  sample
here.  The information in this book is enough to get started.  It
is  your work that will complete it.  If you are happy with  what
you get on your own,  you need never open another book.  But  you
must  at  least pay constant,  careful attention to your work  to
fine tune it.  As with anything,  the more work you put  in,  the
better your success.

   The  first  principle  is  to  take  what  you're  doing  very
seriously.  This  is  not  so easy when  you're  struggling  with
society's  negative attitudes.  Ignore any intrusive thoughts you
might have. Concentrate on what you are doing. You must passively
avoid  any distractions.  Do not try to actively avoid  them  for
that  usually becomes an even bigger distraction.  As long as you
enter with the right attitude, the rest will come with practice.

   Magickal ritual is a very special thing. You must set it apart
from your ordinary functions.  When you do this, your Little Self
is aware that you have that an important message to give it.  Not
only  is  the message less cluttered by stray  thoughts,  but  it
proceeds  more  directly  to the Little Self.  The  more  special
things  you have surrounding your ritual,  the more effective  it
is. (As long as you don't have so much that these things become a
distraction in themselves.)

   Pick  a time when you are relaxed and awake and not under  the
influence  of any drugs (e.g.,  alcohol or medication).  Take the
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phone off the hook and see that you are not disturbed.  Create  a
"sacred  space"  that  is only for ritual.  If you can set  up  a
regular  time  or  place which you use  for  nothing  other  than
ritual, this is ideal.

   Before you begin,  take a bath or at least wash your hands and
use  this  to  symbolically  wash away  all  other  thoughts  and
distractions  in  your mind.  Relax your body  and  mind.  Remove
watches  and tight clothes.  Make sure the time of the ritual  is
clearly  separated from your usual day.  Use a symbolic act  like
knocking three times to open and close the ritual.  Anything that
you  can add to the ambience will help:  incense,  special or  no
clothing,  candle light, silence or meditative music (or whatever
music  is appropriate to the spell-- be careful of  any lyrics!).
If  you  know a second language that you don't ordinarily  speak,
such as hebrew or latin, you may want to use this. Alternatively,
you can use the Thee's and Thou's of archaic english.

   During the ritual,  concentrate on your goals.  Make sure that
your ritual is not so long that you can't keep your mind focused!
It  is better to repeat a ritual over days or weeks than to  have
an  enormously  long  one in which you spend most  of  your  time
thinking  about balancing your checkbook.  Know what you will  do
before  you  start.  You  may ad lib,  but your purpose  must  be
completely clear before you start.  Don't be surprised,  however,
if  a  ritual  goes  differently  from  expected.  You  may,  for
instance,  gain  an insight as you work that seems  unrelated  to
your goal. It is important to consider this! It may be the key to
what you are trying to achieve.  It may also be a distraction, so
be aware.

                          The Attitude

   Since  magick  is the science of controlling  your  Self,  the
entire  key is in attitude.  Not only must you take it seriously,
but you must also cultivate the right feelings. You must want and
expect your goal.
 
   Wanting seems easy, but this is deceptive. That is because the
many  facets  of a personality often want different  things.  You
must unify your desire just as you must unify your will. A person
who grew up abused may learn,  on some level,  to associate  this
with  love.  That person's Little Self will seek out abuse as  an
expression  of  love.  It will want abuse even if the  individual
does not.  Changing the desire of the Little Self to that if  the
individual is the challenge.
 
   An even bigger challenge is that of expectation.  According to
the  magickal paradigm,  you not only get what you want,  but you
get it in the way that you expect it. Thus, if you do a spell for
money  and  you  think "I'll never win the  lottery,"  the  money
cannot  come that way.  If the spell is to work,  the money  must
come from another source, such as finding a better job. Too often
we rule out all possibility.  When you do a spell,  you know that
has already worked.  If you do not know this,  it has not worked.
This is the ideal.  It may well take some time before you work up
to this point.

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   For  these reasons it's usually best to start slow.  Remember,
to be completely successful, you have to want and expect on every
level. Begin with a project easier than levitation! Work your way
up  to  something  life  changing  only  after  you  have  proven
yourself.  And don't look for dramatic results.  Don't rule  them
out, of course-- you can win the lottery or even have ET hand you
a  suitcase of money.  But remember,  this is dealing in what you
believe,  and  people  rarely believe that  dramatic  things  can
happen to them.

   Look at magick as an extra push-- something to make the random
events break your way.  In addition to magickal means, strive for
your goals on the earthly level. Preliminary results usually tend
toward  things  like improved success in your ordinary  pursuits:
business picking up,  a bonus,  getting that job interview. Also,
the energy you put into these mundane efforts also supports  your
magickal work.  Even if you concentrate on winning a lottery, you
must  at  least  buy a ticket.  All your efforts  help  to  build
expectation and gives a very strong message to the Little Self.
 
                           Affirmation

   The message you give to your Little Self is the most important
aspect  of Magick.  The whole process is communicating the  right
message.  Desire  and  expectancy  are  the  two  most  important
messages.  But often these do not get across. The Little Self has
the  understanding  of a child.  There are certain messages  that
work well and quite a few that work disastrously.  You must learn
how to talk to your Little Self.

   The  Little Self understands images and feelings;  it does not
understand negatives or time. When you say "I will not fail," the
image  in your mind is that of failure.  The message  to  another
person  would  be  what you mean,  because  they  understand  the
negation,  "not."  The  message  to the subconscious is  "I  will
fail." Never,  never,  never use a negative when talking to  your
Little Self.

   If  you  change your message to,  "I will succeed," you  still
have a problem. Since the Little Self does not understand time as
we  do,  it will perpetually see success as being in the  future.
Success  will  never arrive.  The proper  message  would  be,  "I
succeed." This is not the way we are used to thinking,  but it is
necessary for magickal work. Always formulate your goals this way
when you begin a ritual or spell. In addition, the more you think
in  this  way  in everyday life,  the more powerful will  be  the
positive messages to your Little Self.

                          Visualization

   The  images  which  you give your Little Self  are  even  more
important.  It  is  the  images  which your  words  conjure  that
actually  do the communicating.  When you choose your  goal,  you
should  try  to choose one or more images to  represent  it.  The
image must include you in it,  either see yourself in a scene  or
picture  it  as  if looking out of your eyes.  The  scene  should
represent to you exactly what you desire.

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   The  more  you imagine in your  scene,  the  better.  Details,
smells,  sounds  and textures all help enormously.  The scene  is
most  effective when it brings up all the emotions that you would
feel if you were actually there.  A drawing or picture is a  good
aid. Surround yourself with as many things you can find that make
you  think of your goal.  Imagine you have what you want and know
you have what you want. That is a successful ritual.

                             Symbols

   Over the millennia, people have discovered symbols which speak
to the Little Selves of nearly everyone.  Various sets of symbols
form the foundation of the many different schools of magick. They
are often culturally oriented. Because our culture is far removed
from its magickal symbols,  each must discover his own. There are
myriads  of occult books that offer as many different symbols  as
you could want.  If you are interested, research them. Look first
to your religion or ethnic background for your symbols. Mythology
and astrology are also good sources.

   One  kind of symbol is the magickal tool.  This is a  physical
object which you have consecrated for magickal work. If you have,
for  instance,  a  cross  or  star  which you  want  to  use  for
protection,  you  must empower the object for that purpose  in  a
ritual.   You  will  direct  you  will,   through  statement  and
visualization,  into  to  object.  From then on it is a  constant
tangible reminder to you and your Little Self.  Treat it with the
greatest respect.

   When you want to use a symbol,  first explore your feelings as
you  look at it.  If it conjures the feelings you want,  then use
it.  With symbols from a source, try do this before you read what
the "authentic" meaning is. Sometimes you can get new information
by  not prejudicing yourself.  Be careful if the meaning is  very
different,  though.  If  you are not entirely in tune  with  your
Little Self (and few beginners are), you may be missing something
that will affect your spell.

                             Chakra
   To  give you an idea of what to look for and a sample to  try,
here  is  a simple set of symbols based on  the  Chakra.  Chakrum
(singular)  is  Sanskrit for wheel,  although vortex would  be  a
better  word.  Chakra refers to points in the body where  certain
energies  localize.  These  types of energies correspond to  many
different things: herbs, stones, times, planets, moods, political
beliefs.  It  is possible to relate anything to a  chakrum.  This
chart gives points on the body, one of the many color schemes and
how one experiences these energies.  This becomes useful when you
seek a reinforcing energy. You can use this chart to decide where
to  apply a magickal oil or what color is best to use in a  given
project.

RED       ROOT            Physical Health and Energy
ORANGE    SPLEEN          Sexual and Reserve Energy (Second Wind)
YELLOW    SOLAR PLEXUS    Mental and Emotional Energy
GREEN     HEART           Love, Prosperity, Fertility, Growth
BLUE      THROAT          Command, Creation, Will, Expression
INDIGO    BROW            Magick, Psychic Energy
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LAVENDER  CROWN           Spirituality
WHITE     Positivity, all colors combined, the Universal Deity (God)
BLACK     absorbs negativity
PINK      Filial Love, "Agape" (look it up)
BROWN     Earthiness, Grounding, Hearth & Home
GOLD      Wealth
          TEMPLES         Thoughts, mind

The blue is a very light blue.  Indigo is a very dark blue,  like navy
blue.  Lavender is a mixture of the colors and the energies of  red,
indigo and white.  It is a very light color  which  you might be able to
see at the edge of a gas flame. The root chakrum is  at the base of the
spine.  The spleen is a few inches  higher and  to  your left or along
the spine (your  choice).  The  Solar Plexus at the navel (there is a
major nerve nexus here). The Brow or Third Eye Chakrum is associated
with the pineal gland.  On the skin, the point is on the brow between
the eyes. The crown is the top of the head,  associated with the
fontanelle (soft spot).  If you use something black (like obsidian) to
absorb negativity,  be sure  to wash it occasionally to get rid of the
negativity.  When you  burn  a black candle,  this creates a vacuum.
This  may  be filled  by for negativity unless you also burn a white
candle  to bring in positive energy.
                            EXERCISES

   Magick  is  not just an occasional exercise to bring what  you
want,  it  is  a  way of life.  It requires  a  certain  kind  of
relationship  with your Self.  This does not preclude any kind of
life style or religion,  it is entirely separate.  It isn't  what
you  do but why and how you do it.  Magick demands that you  love
and respect your Self and that you accept your Power. This is the
goal. "Getting what you want" is a small bonus.

   Building  a magickal relationship with your Self is much  like
building one with a best friend.  You learn all you can about its
beliefs  and  feelings.  You help heal it and it helps  you.  You
achieve  this through communication and love.  You  love  through
learning acceptance. You communicate by learning and listening to
the language of the Little Self.

                             Dreams

   The  Little Self expresses itself most clearly in dreams.  You
should  keep a regular dream diary.  Have a journal handy by  the
bed.  As soon as you wake up in the morning,  write down as  many
details as you can.  If you scribble down notes,  transcribe them
into  a clear,  coherent text.  If you remember no dreams,  write
this down. You should have an entry for every day that you sleep.
It is best to record them in present participle (e.g.,  "I  dream
that I am writing in my journal").

   Once  you  have a dream recorded.  Consider it and write  down
your  impressions.  How does it make you feel?  To what  does  it
pertain?  What  symbols  are there?  What does it tell you  about
yourself and your life?  After you have considered these  things,
you  may  choose  to  look up the possible  meaning  in  a  dream
dictionary.  It  is  best  to do this afterward  because  someone
else's interpretation could prejudice your own.  The advantage is
that  many dreams are "contrary." Such dreams actually  mean  the
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opposite  of what they seem to on the surface.  A dictionary  can
help jog your awareness.  Once you've tried on your own, it's not
a  bad  idea.  Remember,  though,  your impressions are the  most
significant.

   You  can make great progress during your dreams as  well.  The
more control you have in your dreams,  the more Power you have in
your life. Try to develop this control. Remind yourself each time
before  you  go  to bed that you will remember  your  dreams  and
exercise your will in them. The ideal is called a waking or vivid
dream.  In  this you are consciously aware that you are  dreaming
and  everything,  especially  color,  is  very  clear.  The  most
important  thing  to remember in a dream is to defeat  everything
that attacks you. Attackers represent those things afflicting you
during the day.  Don't let them beat you in your dreams.  If  you
need help,  call for it.  When victorious, make the attacker give
you  a gift.  The gift is the benefit that you can gain from  any
situation.  Defeat your dream monsters and you gain power to face
your real monsters.

   From  your dreams you can learn what your Little Self  desires
and  fears.  You  can also gain powerful symbols for  your  work.
These  are all highly personal and it is up to you to divine this
information.  But,  don't try to interpret too much. Much of what
you  dream is reviewing the events of the day and other items  of
no great insight. Look at all your dreams and discover which ones
hold meaning for you. Don't worry when you don't understand. Your
Little  Self will keep trying when it has something important  to
tell you. As long as you keep listening, you will progress.

                              Diary

   You should also keep a daily diary.  It too, is a line to your
Little  Self.  Use this to record the events of the day and  your
thoughts and feelings. These will reflect what is going on inside
you.  Use  it also for introspection.  You must do a lot of  soul
searching to learn about your Little Self, this is most effective
when written.

   It  is  even  more  important to track the  progress  of  your
magickal  work.  Each time you do a spell or ritual  record  your
goal, your feelings before and after and your methods. Before you
get  to  this  point,  you  should also have  explored  all  your
feelings  associated with it.  Then pay careful attention to  all
that  happens  to you (part of the reason for the  daily  diary).
Often, a spell will work and we will not even notice.

   Since magick works with what we believe,  things come to us in
the way we expect or allow.  When you do a healing,  it will tend
to  look entirely natural,  rather than miraculous.  If you do  a
prosperity  spell,  receiving  a tax refund check  the  following
month  could be the universe's response.  Keep an eye out for any
hint  of possible results.  Even the weakest indication  is  very
positive.  It may not be enough to satisfy, but it means that you
are  being effective.  If you keep working,  you will be able  to
improve  until you achieve the result you desire.  When you  give
yourself  credit  for even the smallest success,  you  build  the
relationship between you and your Little Self.
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                            Pendulums

   Another  good  way of communicating with your Little  Self  is
through pendulum work. You can use any object on a string, but if
it holds significance for you,  so much the better. Hold your arm
steady and think about the pendulum swinging forward and back. It
should eventually begin to do so without you *consciously* moving
your arm.  Next change the movement to left and right by thinking
about it. Once you can do this with facility, assign "yes" to one
direction  and "no" to the other.  If you choose forward and back
as "yes," alternate thinking the direction and thinking the word.
Eventually,  even  when you start cold,  the pendulum will  swing
forward and back when you think "yes." Repeat with the word  "no"
for  the opposite direction.  Now you have a way of talking  with
your Little Self. You can ask it questions directly.

   Eventually,  you  can even get your Little Self to spell words
by  holding the pendulum over a semicircle with the  alphabet  on
it.  The  direction of swing will indicate each  letter.  Another
method  is automatic writing.  With this you hold a pen and relax
and let "it" do the writing. (This may sound like an Ouija board,
but  it is not.  Do not try to use one for this purpose  or  vice
versa.)  Whatever method you use,  be careful.  Your Little  Self
wants  to  please you.  It will tend to give you the  answer  you
want.  Make  sure  you want the truth and that your  Little  Self
understands this.  Always be friendly, as you would with a child.
Praise  success and don't berate failure.  After all,  it is only
trying to please. As usual, this requires regular work over time,
but  eventually you can have such a good understanding  that  you
need no tools. You will simply "know" how your Little Self feels.
This is the ideal.

                           Meditation

   Another  way to achieve this awareness is through  meditation.
This  is  a  method of calming the  conscious  mind.  There  many
physical benefits from the stress reduction alone. It also allows
your  inner thoughts and feelings to express themselves.  All the
skills  you learn in meditation are very useful  in  magick.  Not
only  is it a line of communication with the little self,  but it
teaches  you  to quiet the conscious mind which is  essential  in
ritual.  You  would  do  well take instruction  in  a  meditation
technique such as yoga or self-hypnosis.

   If  you  are learning this on your own,  observe these  rules:
Relax  your  body consciously and completely.  You must be  in  a
comfortable,  calm environment to do this properly.  Starting  at
your  feet,  think about each part of your body and let it relax.
It may help to tighten the muscles first.  Use a cue to tell your
mind  to relax.  This can be something like mentally  going  down
stairs  or  counting backwards.  [Do not use a  common  cue.  For
instance, "three, two, one" is something that you might encounter
on the radio while driving.  This could be dangerous. It would be
better to use,  "three,  three,  three,  two, two, two, one, one,
one."  This is less likely to cause a problem.  It is dangerously
easy  to get into a meditative state during automatic tasks  like
driving.  This  you must avoid.] Once relaxed,  you can use  this
state to allow subconscious thoughts to float to the surface,  or
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you  can  use  it in ritual to give a powerful  message  to  your
Little Self. This mental state is another key to magick.

   You  will  find  that  it  is very  difficult  to  focus  your
conscious  mind at first.  See how long you can hold one word  or
picture in your head without any other thought. It is probably an
astoundingly  brief  time.  Watch  commercials to  see  how  many
seconds  they  show one unchanging  scene.  This  represents  the
average attention span. This is one of the reasons that magick is
so difficult,  you must remain focused for the entire ritual.  Be
aware of you concentration span. While it is short, you should be
working  short  rituals.  It is better to have three  five-minute
rituals than one half-hour ritual if you spend twenty minutes  of
the latter thinking of other things.

   In  order to improve your concentration,  spend some time each
day trying to hold a word or picture as long as possible. Another
good exercise is to pick a word and try *not* to think of it  for
a week.  Count how many times you think the word in your head, if
you  think it again when counting it,  count that instance,  too.
This is very difficult,  but eventually you will even be able  to
hear or see the word without thinking it.

   These  skills immediately become useful in communicating  with
your Little Self.  You will want to hold positive thoughts,  such
as "I am a loveable,  successful person." You will want to dispel
negative  thoughts,  as  when the T.V.  tells you,  "I  was  very
unpopular  until I started using Crealm Toothpaste!" When you are
trying to reprogram your Little Self,  feel free to use aids such
as  subliminal tapes.  Another good one is colored  cards.  Place
your simple,  direct message,  such as "I succeed," on a  colored
card where you will see it each day. Put small pieces of the same
color where you will encounter them throughout the day. Each time
a bit of card comes in your field of view,  your Little Self will
notice and remember the message, even when you don't.

   Symbolic acts are also very powerful.  When you clean out your
house  and get rid of everything that you don't *need,* you  make
way  for new things to come into your life.  This is a good thing
to  do  in concert with a major change  in  your  life,  quitting
smoking or graduation, for instance. It helps to tell your Little
Self  that your old life is over and your new one has begun.  The
more you can eliminate the symbols of your old life, the more you
can shape your new life to your liking.  Be aware of all that you
do, for you can use ordinary acts to give messages to your Little
Self. Your morning shower can be a ritual to "wash away" all your
stress or yesterday's mistakes. If you do this, however, you must
*make*  it  a ritual.  Develop a routine and concentrate  on  the
purpose  of  the act throughout.  This is true  of  all  magickal
works.

   Once you have begun this work to focus your conscious mind and
reprogram  your Little Self for success,  then you can begin some
small  works  of magick.  You want to start  small  because  most
people have difficulty accepting a great success on a deep level.
If  start with a spell to win one million in the lottery and  you
are not ready for this, your failure will set you back. If you do
prosperity  spell  and  you get a small raise or win $10  in  the
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lottery, that is a start that you can build on.

   One   of   the  better  starting  goals  is   manifesting   an
insignificant  object.  Manifesting  means bringing it into  your
life.  Things  tend to manifest in unremarkable ways,  so keep  a
look out. The blue feather is a classic. Set up a ritual in which
you concentrate on a blue feather.  See it,  feel it,  smell  it,
want  it,  then let it go.  Then pay attention for the  following
week  (and  keep  track in your journal).  You may  find  a  blue
feather  on the side walk.  You may notice one for the first time
on a billboard that you pass every day.  You may see one on  T.V.
All of these are successes.
 
   It  is  best to start with insignificant,  uncommon  (but  not
rare) objects.  An uncommon object gives you a good indication of
success.  A  rare  object is a challenge you can work up  to.  An
insignificant   object  is  easier  because  you  do   not   have
interfering  desires  or  fears.  You  have  to  be  relaxed  and
confident  and let go of your desire as you complete the  ritual.
You  should be able to manifest such an object before you proceed
to  a greater challenge.  It is valuable to repeat this  exercise
every so often in any case.

   Another good spell to start with is a spell to do good spells.
That is,  you can use magic to help remove blocks and fears.  For
instance,  if  you have discovered that you feel  unworthy,  this
will  seriously  impair your ability to manifest what  you  want.
But,  you  can use your desire for self worth to empower magickal
work  toward  feeling  worthiness.  You can also do  a  spell  to
support your ability to concentrate on your goal. This is just an
extension  of all the other methods of getting messages  to  your
Little Self.

   When you discover blocks and fears,  when thoughts intrude and
your  mind  wanders,  or when you find yourself thinking  exactly
what you're supposed to avoid,  don't worry!  This happens as you
learn  to  control  your will.  The idea is not  to  avoid  these
problems,  but  to *learn* to avoid them.  You can't do  this  by
trying to force yourself.  There are no instructions on how to do
this,  only  exercises.  Just  do  your stuff and the  rest  will
follow.  When problem surfaces, recognize it and go on. Don't try
to  stop it and don't dwell on it,  just continue.  You may  know
that  you  have  "spoiled" a ritual with  a  stray  thought,  but
complete it anyway-- it's a good exercise. Sometimes you can deal
with stray thoughts by *trying* to think about them.  Concentrate
on these thoughts and let your mind tire of them, then go on with
your work.

   Work  steadily,  but not overly hard,  on these exercises  and
make magick a part of your life.  Unify your will. Take and prove
your  Power.  Only  after you have done this are you ready to  do
magick.  When  you feel you are ready,  develop the messages  and
visualization which will be the most powerful for you. Decide how
you  are  going  to  set up your ritual area  and  how  you  will
orchestrate your spell.  Whatever you feel best with is what will
be  the  most  powerful.  If you need an idea of  how  to  start,
consider the examples that follow.

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                             SPELLS

   Once  you have discovered and addressed your blocks,  you  are
ready  to do a spell.  This is only a little different from  what
you have already been doing.  In a spell you do nothing new,  you
do it differently.  A spell is a ritual, an act carefully planned
to have the greatest effect.  You must do the planning,  for only
you  know what will be the most effective ritual.  Plan carefully
and completely. You may want to use a script (it would be best to
memorize  it).  You can ad lib once you're more  experienced.  At
this point,  you have enough information to develop more powerful
rituals  than you are likely to encounter in any  book.  However,
since this is so different from what most of us are used to, here
are some samples to give you a starting point.  Feel free to  use
and change these rituals as you please. They are here to give you
an idea of how you may want to approach things.

   The  ritual starts in a special place.  It could be out in the
woods  or in a special room.  Ideally,  you would never use  this
place for anything but ritual,  but this may be impossible. If in
the  home,  choose a quiet time and unplug the phone.  Make  sure
that you are not disturbed.

   Before  the ritual,  carefully clean and arrange the area  and
take a bath or wash your hands. Think about washing away the days
thoughts and cares. You are now ritually purified. You should not
engage in any mundane activity until after the ritual. Enter your
ritual  area and knock three times,  to mark the beginning.  From
this point all your thoughts are on the ritual. Don't do anything
automatically.  No matter how familiar,  think about every action
and what it means.

   Light  candles  and  incense (only if there is  no  danger  of
fire!).  Imagine  the ritual area surrounded in a circle of white
light.  You  may  physically trace this circle to  reinforce  it.
(Traditionally,  all  such movements are clockwise when  invoking
and   counterclockwise  when  dispelling.)  Repeat  an   act   of
purification.  This is like the bath only more symbolic.  You can
hold your hand in the incense smoke and touch water from a ritual
cup to your forehead, for instance. Next, relax and aum-- that is
chant  the  mantra "ohhmmm" (or whatever works for you) to  bring
your  mind  to the proper state of alert  relaxation,  ready  for
work.

   At this point you will state your will. Tell your Self and the
Universe   how  you  choose  it  to  be.   This  is  not   merely
verbalization,  during ritual your word is law. What you say, is.
Feel your statement with your entire being, with every sense. Use
all the techniques that you have found effective.  Then,  let the
feeling go. It is going out into the universe to do its work. End
your  expression with a statement like,  "According to free  will
and  for  the  good of all." This helps to  avoid  problems  with
karma,  as  long as you mean it.  Do not allow other thoughts  to
intrude at this point, it is now time to close the ritual.

   Imagine  removing  the white light circle  (counterclockwise).
Knock three times to end the ritual.  Put out the candles,  clean
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each  item  and put it carefully away in  a  special  place.  The
ritual  is  only  finished once you have completed all  of  these
steps. Only then can you resume thinking about what's on the T.V.
and how big a jerk your boss it. As a beginner, you should always
be prepared to go through this entire procedure before you start.
Even in an emergency, you should at least remove the white circle
and knock (very quickly,  perhaps, but do at least this much when
possible).  Nothing in a ritual is mundane, so it must be clearly
delineated from your mundane actions.  Otherwise you will  dilute
your spell and give the wrong messages to your Little Self.  When
ritual is obviously separate,  your Little Self will know when to
pay close attention.

   Once finished, do not talk about your work. Silence is another
important key to magick. If you discuss it with anyone else, they
cannot  help  adding  their  thoughts.   This  is  almost  always
detrimental.  It is fine to work with people,  then your energies
multiply.  But  never  talk about specific spells that  you  have
done.

                     Destroying Your Enemies

   This  is one aspect of magick that attracts many.  It is a big
mistake! Karma will get you every time. Don't try to rationalize.
Though you may be able to put it off,  you will not escape karma.
In the mundane world,  you might justifiably do violence in order
to  defend yourself or another from physical attack.  In  magick,
this justifies only defense, never attack. Don't imagine yourself
to  be  an agent of karma or a martyr saving others at  your  own
expense.  Who  ever  has  done  you  wrong  will  get  his.  It's
frustrating to wait and we all want to be there when it  happens,
but it is never worth trying to make it happen.

   When  you  have  any  kind  of  relationship,  particularly  a
magickal  one,  you develop a karmic tie.  You will want to avoid
such ties with people you don't like. Even if you get the best of
such  a person,  he will still drag you down.  It's difficult  to
resist when you feel that the person owes you.  If you have  been
swindled  and left with no legal recourse,  it's tempting to  use
magick to get your money back.  Trying to get even will develop a
tie  with this person and probably set you up for some bad karma.
Don't  worry  about the money,  either.  You can  get  that  from
anywhere (see "Prosperity"), In seeing this swindler as your only
source  you  give your Power to him.  If you are brave,  you  can
demand justice in such a situation.  This incurs no karmic  debt,
but you,  too, can expect justice. Not very many people genuinely
want  this.  Most prefer mercy because we have all done plenty of
things  that  we would rather not have to pay for.  If  you  want
mercy,  you must extend it to others.  When you ask for  justice,
all your debts present themselves.  If you survive, great, but it
won't  be  fun.  There are much safer ways of dealing with  nasty
people.

                           Protection

   Psychic  attack  can  be  a  real problem  because  it  is  so
prevalent.  When you make someone angry,  the person is attacking
you.  Simply directing angry thoughts is a psychic attack.  (This
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incurs bad karma,  so learn to avoid this yourself!) We all  have
natural defenses,  so these attacks seldom have an effect. But if
someone has ability,  or if he concentrates a lot of energy,  you
are likely to suffer. Psychic attack usually comes in through the
neck  and  manifests  as  a headache.  As  you  become  a  better
magician,  you will be more sensitive to the energies around you.
You  become  more vulnerable to psychic attack.  You also  become
better able to defend yourself as long as you remain alert.  This
work  will also help protect you from physical threats.  Keep  in
mind that, though magic may help, you must still act responsibly!

Affirmations:  I am now safe and secure.  All negative influences
are  reflected off me into the Earth to be healed.  I allow  only
the positive into my life.

Visualizations:  See  an egg of white light around  you-- because
this  keeps  in negative energy,  also see it filled with  violet
light,  which  will turn the negative to positive.  Another  good
visualization is three concentric circles around you (or whatever
you wish to protect) of white (outside),  blue (middle) and  pink
(inside).  Also, you can imagine a mirror at the back of the neck
or encasing the whole body, reflecting outward.

Other: Religious symbols are especially good for this work.

                          Purification

   Remember  that the things you have in your life are those that
you have drawn to you.  When someone upsets you, he usually has a
lesson to teach you. If you can learn this lesson, you can escape
the situation. If you escape without learning your lesson, you'll
probably be in a similar situation soon.  Sometimes people  often
make us angry by reflecting a part of our personality that we are
unhappy with. Also, the negative vibrations we pick up during our
everyday lives attract negative things. The purpose of the ritual
bath  is to remove such influences.  It is also a good idea to do
an entire spell for purification.  This is not only good to do on
yourself,  but  also your home and wherever else you  spend  much
personal time.

Affirmations:  The  white  light  cleanses  me  of  all  negative
thoughts  and energies.  Only positive feelings remain in  me.  I
release all negative vibrations into the Earth to be healed.

Visualizations:  See  yourself  being  washed clean by  white  or
violet  light  from above you (your High  Self).  Each  time  you
inhale,  take in pure white light.  When you exhale,  release all
your negativity. See this negativity go down into the earth to be
healed.

Other:  Place a piece of rock salt under your tongue. Use incense
smoke or water to cleanse yourself.  Again, religious symbols are
very effective.

                              Love

   You  must take love spells very seriously,  for they are quite
dangerous.  Never, never, never do a love spell on an individual.
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This  is  often  a great temptation,  but  don't  even  risk  the
possibility of imposing your will on another.  The karmic results
are  severe.  Even  if you succeeded,  you would still lack  real
love,  for you would have to continually renew the spell to  keep
the person. What you want, among other things, is someone to help
express your love for yourself.  As you will often hear, you must
love yourself first.  This isn't a problem,  for you already love
yourself-- that is the main reason you are alive.  The problem is
when you block that love.  Eliminating these blocks is the Soul's
goal. But don't despair, you needn't actually remove them to draw
love  to  you.  Just beginning the work can attract that  special
someone who will help.

Affirmations:  I  am  a perfect manifestation of love and I  draw
love  to me.  I now allow love to come into my life.  I feel  and
express perfect love and draw other loving people into my life.

Visualizations: Picture yourself as a magnet, feeling and drawing
love.  Imagine  yourself bathed in green or pink or orange light,
depending on your goals.  Pink is for filial love (agape) and for
that  of  a  lover.  Orange  is for  the  sexual  aspect  (spleen
chakrum). Green is for both (heart chakrum). But the distinctions
are somewhat blurred, for love is a combination of all of these.

Other:  Friday is the day of Venus and the waxing to full Moon is
a  time  of increase,  so these are good times  for  ritual.  The
ubiquitous heart symbol can be useful.

                           Prosperity

   Money is not all there is to prosperity.  What do you want the
money  for?  What kind of life do you want to live?  What do  you
want to have?  Keep these goals in mind. You may get them instead
of the money.

   As  you  work  though  your blocks  to  prosperity,  you  will
probably  find  that one of the biggest  is  guilt.  Our  society
functions under the assumption that a person can only gain at the
expense  of  others.  Don't  try to get money by taking  it  from
others through force or fraud,  magickally or otherwise.  That is
giving  your Power away.  In the magickal paradigm,  you  create.
When you understand this,  there is no greed because you can have
whatever  you desire and without taking from others.  It  is  not
money that is a root of evil,  but the love of money.  It doesn't
matter  how  much  you get,  but how you get it.  When you  do  a
prosperity  spell,  it  should  be a  joyful  expression  of  the
infinite  supply available to you.  If you are begging or hopping
to be rescued, you have more background work to do.

   Another aspect to remember is that money, like all other kinds
of energy, flows. In order to get it, you have to spend it. There
must  be  an outflux for there to be an influx.  This is  not  an
excuse  to  be irresponsible!  It is easy for the flow to be  too
much in either direction (especially out!).  Don't be miserly  or
wasteful,  remember the flow. Use each bill you pay to remind you
that  you've  drawn the money to pay it and that more money  will
come to take its place.

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Affirmations: I allow prosperity to manifest itself in my life in
great abundance.  I draw from the infinite source all the money I
need and more.  In my life,  I now express the infinite supply of
wealth around me.

Visualizations:  Imagine  yourself  bathed in green light  (heart
chakrum).   This   is  a  situation  where  visualization   works
particularly well,  because it's a tangible object.  You can even
use a picture or model of the new home or car you want.

Other:  Good times for a prosperity ritual are Thursday,  the day
for  increase,  and during the waxing Moon.  The $ (or approriate
regional symbol) has a great deal of power-- consider using it.

                    Health & Self Improvement

   Your  body is the most direct expression of your Little  Self.
It  is  one  of the most accessible,  yet challenging  things  to
change.  If  you can find and address the root causes  of  health
problems,  like  heat disease,  it is often relatively easy to do
something  about  them.  But  self image  problems  can  be  very
difficult because of the way our society approaches the subject.

   Over weight is a good example of a self image problem. Madison
Avenue  bombards  us  with  an ideal  of  beauty.  It  is  almost
impossible to escape. If you are over weight and unhappy about it
for other than health reasons, you are probably a victim of this.
It  is dangerously easy to make self love or approval  contingent
upon  losing  weight.   Until  you've  lost  it,   you  may  feel
undeserving  and  thus fail.  You may succeed,  only to have  old
habits  or new crises can throw you back into old eating  habits.
You  have  made no fundamental change,  so the  cycle  reinforces
itself. So many different problems manifest this way.

   You  will  certainly  want  to deal  with  eating  habits  and
exercise,  but this is often insufficient.  People have different
metabolic  rates  and different body types.  Do not  make  liking
yourself  contingent upon your having a different body  type!  If
you  dislike your body,  you dislike your Little Self.  You  must
love  yourself  unconditionally.  This is the  same  transcendent
spirit expressed in wedding vows:  for better or worse, richer or
poorer,  in sickness and in health.  Love yourself not regardless
of how you look,  but because of how you look. Wanting to improve
doesn't  mean that you must dislike yourself as you are.  If  you
were given $900, you wouldn't despise it because it wasn't $1000.
Rejoice  in your Little Self's expression of being  alive.  Until
you do, this lesson will hang over your head. Ironically, you are
most able to change your looks when it matters to you least.

   Remember to be responsible.  Always get good health care. When
trying to lose weight,  follow a sane plan under a doctor's care.
But  in addition,  work to love yourself unconditionally.  Strive
constantly to fight the messages from the media and those  around
you.  You  are a loving,  loveable person and your looks  reflect
this.  Make  yourself aware of that.  When you succeed,  you  may
eventually look like your ideal,  but even if you don't, you will
see  the  beauty  in yourself.  You will be more able  to  defend
yourself from those small minds unhappy enough to attack you  for
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not  conforming to their ideal.  You will also draw those who can
see  your beauty.  As an extreme example,  anorexics always  feel
that  they are too fat.  They cannot lose more weight,  for  that
would kill them. The answer lies with truly seeing themselves.

   Any  time your goal is self improvement,  the principle is the
same.  In order to better yourself,  you must first realize  that
you are loveable, now and always. Never try to better yourself to
become loveable-- it doesn't work.  The goal of magick is to heal
those things you do not like in yourself,  not destroy them.  You
better  yourself by first bettering your self image.  You  change
your  behavior by healing the hurts that cause you to do  harmful
things.  Recognize  that  all unhappy things are in  response  to
pain.  Your Little Self can hurt you,  much as a favorite pet may
bite  you because it is in pain.  Do not feel anger or misery but
love and healing.

Affirmations:  I love myself completely as I am now.  I surrender
to  love.  I know that I am a loving and loveable person.  I heal
all  hurts.  I  now express perfect health in my  life.  I  bring
complete health into my life. My body is now a beautiful, healthy
expression of my Self.

Visualizations: Imagine yourself so close to the sun that you can
see  nothing else.  Visualize the area you want to heal bathed in
blue-green light.  Listen to or imagine the note F#.  Concentrate
on  the heart and throat chakra (green and  blue,  respectively).
The  root chakrum (red) is another good focus for  physical  well
being.  When  healing someone not present,  put a photo next to a
candle. Put the name of the subject on the candle and use this to
focus your concentration.

Other:  Rituals  to increase energy and health are most effective
during the waxing moon and at high noon.  Rituals for eliminating
disease  or losing weight are best done during the  waning  moon.
The  five pointed star (symbol of Man) might be a good symbol (if
you do not have any negative associations with it).
 

                           Good Luck!

   At this point you are on your own. It takes forty days to make
or break a habit, so you should concentrate on daily exercise for
at  least this long.  Magick is not a quick,  easy way of getting
what  you  want.  It is a long,  hard  road.  Though  it's  quite
possible  to  have  instant success,  visible  results  can  take
months.  Real rewards can take years. But we all must travel this
road  some time.  Be cautious of those promising an easier  path.
Though  it may appear slow,  magick is one of the fastest ways of
taking your Power.  The difficulty lies not in feats of  physical
or mental prowess,  but in steady diligence. Do not try too hard,
or you will not last long. If you are not happy with the way your
life is going now and you desire to take your power,  then commit
to  the life changes which magick demands.  If your commitment is
genuine,  then everything will fall into place over  time.  Above
all, be patient.

               Best of luck and stay on the path.
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________________________________________
"HOW TO USE MAGICK with a Straight Face"
(C) 1989 by Scot Rhoads, all rights reserved
MYSTIC MOON Metaphysical Books, NEW MOON RISING journal & BBS
8818 Troy St., Spring Vly, CA 91977 (619) 466-8064; BBS: 466-5403
................................................................................
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    sacred-texts |  Web | Powered by Sponsored Links:
Internet Book of Shadows, (Various Authors), [1999], at sacred-texts.com

                          Nine Noble Virtues
     (Written by Lewis Stead from the Raven Kindred's ritual book)

The Odinic Rite lists the 9 Noble Virtues as Courage, Truth, Honor,
Fidelity, Discipline, Hospitality, Industriousness, Self-Reliance, and
Perseverance.

It would be hard to get much argument on any of these values from
anyone.  They simply and briefly encapsulate the broad wisdom of our
Gods and ancestors.

Courage

In virtually every statement of values applied to Asatru, Courage is
listed first.  As Stephen McNallen has said, courage and bravery are
perhaps the values which the Vikings are best known for.  However,
despite our history, few of us face such turmoil as a literal battle
for ones life.  In fact, I believe it might be easier to manifest
courage in such a situation than to do so in the many smaller day to
day occurrences in which courage is called for.

The most common of these occurrences for modern Pagans, is the courage
to acknowledge and live ones beliefs.  It is also, sadly, the one that
we most often fail at.  While we may often be full of the type of
courage that would lead us to face a shield wall, many of us quake at
the thought of the topic of religion coming up at the office or a
friend asking what church we attend.  We won't offer easy answers, but
we ask this: if you toast the courage of your ancestors to fight and
die for what they believed in, can you trade away your religious
identity for a higher salary or social acceptance?

In an essay on values there is also the question of moral courage.
The way of Tyr is difficultto lose ones hand for ones beliefsbut,
Tyr thought the price worth paying.  In a million ways modern society
challenges our values, not just as Asatruar who are estranged from
mainstream religious practice, but for religious people in an
increasingly not just secular, but anti-religious culture.  Values are
also not in favor in modern society.  Breaking or getting around the
rules is encouraged to get ahead.  Living honorably is simply too
inconvenient.  I think most people, Asatru or otherwise, find this
repugnant, but the only way to change it is to have the courage to
refuse to take part in it.

Truth

The second virtue, that of Truth, is the one that most led our kindred
to embrace the Odinic Rite's statement of values as our own.  Early in
our discussions, we decided that no matter what values we chose to
hold out as our own, truth must be among them.  It is a word that
holds so much in its definition, and includes such a wide variety of
moral and philosophical beliefs that we were all drawn to it as a
simple statement of what we stood for.

At least one of the reasons we wanted to adopt it was the simple issue
of honesty.  As Bill Dwinnels said at a recent sumbel while toasting
truth and honesty: if you don't want people to know about something,
don't do it.  Truth, in the sense of honesty, is essential to personal
honor and also to any system or morality that is not based on rigid
3294

legalism.  If one is to uphold an honor code, one must be brutally
honest with oneself and with others.

Truth is also the Truth that comes with a capital Tthe kind of Truth
that one talks about in terms of religion or morality.  It's common to
talk of different peoples having different "truths," but it's equally
important to remember that while we acknowledge that each person or
people has their own belief as to what Truth is or where to find it,
there finally is a single Truth.  This is not the Truth as we believe
it, but ultimate Truth.  While we may respect other people's truths
and seek our own, we must never forget our search for The Truth.  Like
the Holy Grail of Christian legend, it may never be ours to reach, but
when we cease to search we perish.

Honor

Honor is the basis for the entire Asatru moral rationale.  If anything
comes out in the Eddas and Sagas it is that without honor we are
nothing.  We remember two types of peoples from ancient times: those
whose honor was so clean that they shine as examples to us and those
who were so without honor that their names are cursed a thousand years
after they lived.  Good Asatruar should always strive to be among the
former.

However, honor is not mere reputation.  Honor is an internal force
whose outward manifestation is reputation.  Internal honor is the
sacred moral compass that each Asatruar and God should hold dear.  It
is the inner dwelling at peace which comes from living in accordance
with ones beliefs and with ones knowledge of the Truth of what one is
doing.  It is something deeply personal and heartfelt, almost akin to
an emotion.  It's a knowing that what one is doing is right and
decent and correct.

In many ways while the most important of all the virtues it is also
the most ephemeral in terms of description.  It is all the other
virtues rolled together and then still more.  The best way I have
found to describe honor is that if you are truly living with honor,
you will have no regrets about what you have done with your life.

Fidelity

Fidelity is a word that is far too often defined by it's narrow use in
terms of marital fidelity.  By the dictionary it simply means being
faithful to someone or something.  In marriage this means being true
to ones vows and partner, and this has been narrowly defined as
limiting ones sexual experience to ones spouse.  While I have found
this to be great practical advice, many treat fidelity as if there
were no other ways in which one could be faithful or unfaithful.

For we Asatruar fidelity is most important in terms of our faith and
troth to the Gods.  We must remain true to the Aesir and Vanir and to
our kinsmen.  Like marriage, Profession (the rite in which one enters
the Asatru faith, similar to Christian confirmation or Wiccan
initiation) is a sacred bond between two parties; in this case an
Asatruar and the Gods.  In order for such a relationship to work, both
must be honest and faithful to each other.

Asatru, although currently being reborn, is at its roots a folk
3295

religion and we also uphold the value of fidelity to the ways of our
ancestors.  This is why historical research is so important to the
Asatru-folk: it is the rediscovering of our ancient ways and our
readoption of them.

Discipline

In any discussion of the values of Asatru, discipline is best
described as self-discipline.  It is the exercise of personal will
that upholds honor and the other virtues and translates impulse into
action.  If one is to be able to reject moral legalism for a system of
internal honor, one must be willing to exercise the self-discipline
necessary to make it work.  Going back to my earlier criticism of
society, if one rejects legalism, one must be willing to control ones
own actions.  Without self-discipline, we have the mess we currently
see in our culture.

Looking at discipline in terms of fidelity, we see a close connection.
Many Pagans go from faith to faith, system to system, path to path.
Asatruar are much less likely to do this.  The discipline of keeping
faith with our Gods and the ways of our ancestors is part of our
modern practice.  In this way, we limit ourselves in some ways, but we
gain much more in others.

Hospitality

Hospitality is simply one of the strongest core values at the heart of
virtually every ancient human civilization.  In a community/folk
religion such as our own, it is the virtue that upholds our social
fabric.  In ancient times it was essential that when a traveler went
into the world he could find some sort of shelter and welcome for the
night.  In modern times it is just as essential that a traveler find
friendship and safety.

In our modern Asatru community, we need to treat each other with
respect and act together for the good of our community as a whole.
This functions most solidly on the level of the kindred or hearth
where nonfamilial members become extremely close and look out for
each other.  It can mean hospitality in the old sense of taking in
people, which we've done, but in modern times it's more likely to mean
loaning someone a car or a bit of money when they need it (that's
need, not want).

Part of hospitality is treating other people with respect and dignity.
Many of our Gods are known to wander the world and stop in at people's
houses, testing their hospitality and generosity.  The virtue of
hospitality means seeing people as if they were all individuals with
self-respect and importance.  Or perhaps from time to time, they are
literally the Gods in human form.  This has profound implications for
social action in our religion.  Our response to societal problems such
as poverty (that's poverty folks, not laziness) is in many ways our
modern reaction to this ancient virtue.

In terms of our modern community as a whole, I see hospitality in
terms of frontier "barn raisings" where a whole community would come
together and pool their resources.  This doesn't mean we have to
forget differences, but we must put them aside for those who are of
our Folk, and work for our common good.
3296

Industriousness

Modern Asatruar must be industrious in their actions.  We need to work
hard if we are going to achieve our goals.  There is so much for us to
do.  We've set ourselves the task of restoring Asatru to it's former
place as a mainstream faith and by doing so reinvigorating our society
and culture.  We can't do this by sitting on our virtues, we need to
make them an active part of our behavior.  Industry also refers to
simple hard work in our daily vocations, done with care and pride.

Here's a few concrete examples.  If you are reading this and don't
have a kindred, why not?  Stop reading now.  Go and place ads in the
appropriate local stores, get your name on the Ring of Troth, Wyrd
Network, or Asatru Alliance networking lists, and with other Pagan
groups.  Put on a workshop.  Ok, now you're back to reading and you
don't agree with what I'm saying here?  Well, be industrious!  Write
your own articles and arguments.  Write a letter to the editor and
suggest this material be bannedbetter that than passivity.  Get the
blood moving and go out and do it.  That's how it gets done.  The Gods
do not favor the lazy.

The same holds true for our non-religious lives.  As Asatruar we
should offer a good example as industrious people who add to whatever
we're involved in rather than take from it.  We should be the ones the
business we work in can't do without and the ones who always seem to
be able to get things done.  When people think of Asatru, they should
think of people who are competent and who offer something to the
world.

This doesn't just apply to vocational work, but to the entire way we
live our lives.  It is just as much a mentality.  The Vikings were
vital people.  They lived each day to its fullest and didn't wring
their hands in doubt or hesitation.  We should put the same attitude
forward in all that we do whether it is our usual vocation, devotion
to the Gods, or leisure time.

Self Reliance

Industry brings us directly to the virtue of Self-Reliance, which is
important both in practical and traditional terms.  Going back to the
general notion of this article, we are dealing with a form of morality
that is largely self-imposed and thus requires self-reliance.  We rely
on ourselves to administer our own morality.

Traditionally, our folkways have always honored the ability of a man
or woman to make their own way in the world and not to lean on others
for their physical needs.  This is one of the ways in which several
virtues reinforce and support each other.  Hospitality cannot function
if people are not responsible enough to exercise discipline and take
care of themselves.  It's for those that strive and fail or need
assistance that hospitality is intended, not for the idle who simply
won't take care of themselves.

In terms of our relationships with the Gods, self-reliance is also
very important.  If we wish the Gods to offer us their blessings and
gifts, we must make ourselves worthy of themand the Gods are most
pleased with someone who stands on their own two feet.  This is one of
the reasons for the Asatru rule that we do not kneel to the Gods
3297

during our ceremonies.  By standing we acknowledge our relationship as
striving and fulfilled people looking for comradeship and a
relationship, rather than acting as scraelings looking for a handout
from on high.  It takes very little for a God to attract a follower,
if worship simply means getting on the gravy train.  We, as Asatruar,
are people who can make our own way in the world, but who choose to
seek a relationship with the Gods.

In mundane terms being self-reliant is a simple way to allow ourselves
the ability to live as we wish to.  In simple economic terms, if one
has enough money in the bank one doesn't need to worry as much about
being fired due to religious discrimination.  We can look a bigot in
the face and tell him just where he can put it.  It's also nice to
have something in the bank to lay down as a retainer on a good lawyer
so we can take appropriate action.

On the other side of this is self-reliance in the sense of Henry David
Thoreau, who advocated a simple lifestyle that freed one from the
temptations of materialism.  Again, here we are able to live as we
wish with those things that are truly important.  Religious people
from all faiths have found that adjusting ones material desires to
match one's ability to meet them leaves one open for a closer
relationship with deity and a more fulfilling life.  While our
ancestors were great collectors of gold goodies, they didn't lust for
possessions in and of themselves, but for what they stood for and
could do for them.  In fact, the greatest thing that could be said of
a Lord was that he was a good Ring Giver.

Being self-reliant also means taking responsibility for ones life.
It's not just about refusing a welfare check or not lobbying for a tax
exemption, but also refusing to blame ones failures on religious
intolerance, the patriarchy, or an unfair system.  The system may, in
fact, be unfair, but it's our own responsibility to deal with it.

In societal terms, we have become much too dependent on other people
for our own good.  As individuals we look to the government or to
others to solve our problems and as a society we borrow billions from
our descendants to pay for today's excesses.  Most problems in this
world could be solved if people just paid their own way as they went.

The final virtue is Perseverance which I think most appropriate
because it is the one that we most need to keep in mind in our living
of the other values.  Our religion teaches us that the world is an
imperfect place, and nothing comes easy.  We need to continue to seek
after that which we desire.  In this imperfect world there are no free
lunches or easy accomplishmentsespecially in the subjects we have set
before ourselves.  If we truly wish to build an Asatru community that
people will hold up as an example of what committed people can do,
then we must persevere through the hardships that building our
religion is going to entail.  We must be willing to continue on when
we are pushed back.  If one loses a job for ones religion, the answer
is not to go back and hide, but to continue until one finds a vocation
where one can more forward and live as an Asatruar should.

Finally we must persevere when we simply fail.  If one's kindred falls
apart because of internal strife, one should go back and start over.
Pick up the pieces and continue on.  If nobody had done this after the
disintegration of the Asatru Free Assembly, this would probably never
3298

have been written.  We must be willing to continue in the hard work of
making our religion strongnot just when it is convenient and easy to
do so, but when it gets hard, inconvenient, or just plain boring.  To
accomplish without striving is to do little, but to persevere and
finally accomplish a hard fought goal brings great honor.
................................................................................
3299

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                   DARK MOON
                   by Magus and Ariel

Chanting before and while entering circle.  Soft background music when
ritual starts.

Priest:  We are gathered here in recognition of the dark, to celebrate
the dark mother, the crone of time, grandmother of us all!

All ears hear!  The circle is about to be cast, let none be present
  but of their own free will!  Be it known that we are in the
                  presence of the dark Goddess.

Priestess: circles deosil with the salt, casts the first circle.
 I cast the circle thus!  With salt, deep from the womb of the mother!
 From oceans deep and cold! I consecrate this space!  So mote it be!

Priest: circling deosil with water.
       I cast the circle thus!  With water, ancient and old; with the
       life blood of the world! I consecrate this space!  So mote it be!

Priest: circling deosil with censor.
       I cast the circle thus!  With fire and air, clean and hot!
       I consecrate this space!  So mote it be!

Priest: And ever it was thus!

All: So mote it be!

Calling of the quarters:

Priestess:  Ancient one of elemental Air! I call and summon thee by
name!
Raphael of the wide ranging air!  Sylph of the endless skies! We
bid you come!  Stand in our presence and guard this circle cast.
So mote it be!

All:      So mote it be!

Priest: Ancient one of elemental Earth! I call and summon thee by name!
Oriel of the fertile plain!  Gnome of forests deep! We bid you
come!  Stand in our presence and guard this circle cast!
So mote it be!

All:            So mote it be!

Priestess: Ancient one of elemental Fire! I call and summon thee by
name!
Michael of flickering flame!  Salamander of scorching fire!  We bid you
come!
Stand in our presence and guard this circle cast! So mote it be!

All:            So mote it be!

3300

Priest: Ancient one of elemental Water! I call and summon thee by name!
Gabriel of oceans and streams!  Undine of pools and ponds!
We bid you come!  Stand in our presence and guard our circle cast!
So mote it be!

All:    So mote it be!

Priest stands in the east, Priestess stands in the west.
Together with outstretched arms begin chant   A U M !
<invoking Spirit pent>

All:            So mote it be!

Priestess:   And ever it was thus!  From the beginnings of the world,
air and earth, fire and water weaved together with spirit and love!

All CHANT
        We all come from the Goddess
        And to her we shall return.
        Like a drop of rain,
        Flowing to the ocean.***

        Isis, Astarte, Diana,Hecate,
        Demeter, Kali, Inanna **

Priest: Dark Mother!!  Crone of time!!  We ask your presence and your
blessing!  All things to you must go, though darkness and death
are your domain, you promise peace and rest!  Thy gift is life!
Yours is the hand that turns the wheel and cuts the thread.
Be with us this magickal night!  Give each of us your wisdom
and bless our rite!  So mote it be!

All:            So mote it be!

Priest and Priestess circle while chanting:
        Hecate, Hecate of visage dower,
        Dark Mother, Dark Mother come in power.
        Hecate, Hecate of visage dower,
        Dark Mother, Dark Mother crone of time.

While Priest and Priestess chant, everyone else can chant
also if the mood strikes.

Each person will take a sheet of parchment paper and write down
that which they have outgrown and want removed.
They will keep the paper with them until later when
this petition will be burned and tossed into cauldron.

Priest and Priestess:
        And ever it was thus!

Priest:      As God

Priestess:   To Goddess

Together:
        So woman to man
        From the beginnings of the universe
3301

        The energies joined and co-mingled
        whereby we are sustained and carry on.

Priestess takes chalice:

Dark Lady, Mother of night, we thank you for your presence and
wisdom. (pouring liquid into libation bowl) as the fruit of the
vine was plucked and pressed, it came to know the touch of death
and thereby we are sustained and carry on!

Priest takes cakes:
   Likewise as the grain of the field ripened and fell beneath the

   scythe it came to know the touch of death, whereby we are

   sustained and carry on!

While cakes and wine are passed around all will chant:
    <in retrospect this works better if you've got the music.
Hebrew is hard>

        Hine matov umanayim
        Shevet akim gom yokad
        (Happy are they that dwell
        together as brother and sister)

Priestess: And ever it was thus!

All:            Blessed be!

Priestess stand in the west with cauldron in front of her.

Priest kneels and silently draws down .  While still kneeling
Priest says:
      Dark Lady of the waning moon!
      We thank you for your presence
      and your blessing, and in silence we turn within
      and willingly offer
      to thy realm that which is old and outdated,
      that which no longer has life and no longer grows.
      We offer to thy Blade that which
      we no longer need.
      (Priest stands and lights cauldron)

Priestess draws invoking earth pentegram in front of Priest saying:
      Of the Mother darksome and divine
      Mine the scourge, and mine the kiss;
      The five-point star of love and bliss -
      Here I charge you, with this sign.

Priest: Here ye the words of the Dark Lady; we who of old was called
among men Hecate, Persephone, Kali, and many other names.

Priestess: Worship me as the Crone! Tender of the unbroken cycle of
death
       and rebirth.  I am the wheel, the shadow of the Moon.
       I rule the tides of women and men and give release
       and renewal to weary souls.
3302

       Though the darkness of death is my domain,
       the joy of birth is my gift.

Everyone in turn ignites their petition off the cauldron and
tosses it into the cauldron.

Priestess embraces each person as they go by.

Priestess: And ever it was thus!  That which falls to the hand of the
crone finds regeneration and new life!

All circle and CHANT:
        She changes everything she touches and
        everything she touches changes!

Priestess: Grandmother!  Blessed thou be!  Depart to thy realms .
Thank you for the lessons learned this dark night! Blessed be!

All:            Blessed be!

Priestess: Ancient one of elemental Air!  Thank you for your vigil here!
Leave with us a renewed mind as clear as air!   Blessed be!

All:            Blessed be!

Priest: Ancient one of elemental Earth!  Thank you for your vigil here!
Leave with us steadiness and patience!  Blessed be!

All:            Blessed be!

Priestess:   Ancient one of elemental Fire!  Thank you for your vigil
here!
Leave with us swiftness and action, a flaming soul to always do
what is right!  Blessed be!

All:            Blessed be!

Priest: Ancient one of elemental Water!  Thank you for your vigil here!
As you depart leave with us the fluidity of water that we may
have compassion for our fellows as well as our selves!
      Blessed be!

All:            Blessed be!

Priestess:   Let all ears hear!  The circle is open but remains
unbroken!
   Brothers and sisters, we are children of the Lord and Lady!
May they always dance within our hearts.
Merry did we meet, merry do we part, merry we meet again!

All: Merry did we meet, merry do we part, merry we meet again!
                   Blessed be!

3303

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                          Prayers to Brighid
These are some prayers to Brighid that I adapted from prayers to the
Irish Saint Brigid.  Comments are welcome.

"KINDLING THE FIRE"

This morning, as I kindle the flame upon my hearth, I pray that the
flame of Brighid may burn in my soul, and the souls of all I meet today.

I pray that no envy and malice, no hatred or fear, may smother the
flame.

I pray that indifference and apathy, comtempt and pride, may not pour
like cold water on the flame.

Instead, may the spark of Brighid light the love in my soul, that it may
burn brightly through the day.

And may I warm those that are lonely, whose hearts are cold and
lifeless, so that all may know the comfort of Brighid's love.

"COVERING THE FIRE"

Brighid, preserve the fire, as You preserve us all.

Brighid, may its warmth remain in our midst, as You are always among us.

Brighid, may it rise to life in the morning, as You raise us to life.
................................................................................
3304

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                            House Cleansing
                            By: David Piper

************************************************************************
              _Banishing And Sealing Ritual For The Home_

To be performed during at the New Moon, but may be performed at any time
in need.

You will need a new white Candle (any size with holder), small bowls for
Water and Salt, and a large bowl of water as well, and the censer and an
appropriate incense.  (Choose one that brings to your mind qualities you
wish to have in your home.)

Banishing Ritual:

Meditate for a few moments on the task ahead; then make a brief
invocation to the Goddess and the God, asking for Their Aid and Power in
the Work you will do.

Light the white candle in its holder, and charcoal in the censer (or an
incense stick may be used instead).

Consecrate Water and Salt in the usual way.

Consecrate the water in the bowl in the same manner, but do not add
Salt; place this bowl in the center of the room.

Take the consecrated Water, elevate it to North, and say,

        "In the name of (Goddess) and (God)
         I banish with Water and Earth."

Sprinkle the Water lightly widdershins around the perimeter of the room.

Bless the incense, then elevate the censer (or incense stick) to North,
and say,

        "In the name of (Goddess) and (God)
         I banish with Fire and Air."

Cense the perimeter of the room widdershins.

Take the Candle and cast a Banishing Earth Pentagram at North.  (Draw
the Pentagram with the censer or incense stick, starting from the bottom
left point up to the top point, and so forth.)  As you cast the
Pentagram say,

        "With this Sign I banish ye, foul shades of the (Quarter)!
         Let this home be freed of your baneful influences!"

Then go widdershins around the perimeter of the room, casting a
Banishing Pentagram at each Quarter beginning at the West and ending
back at North, repeating the above at each Quarter.  (Do not repeat it
again at North.)

Now turn and face the center of the room, where the bowl of water sits.

With your hands, draw any negative energy or vibrations remaining, and
cast them into the water in the bowl by flicking or snapping your
fingers at it.  Repeat this action until you are satisfied the room is
cleansed.  Do not touch the water in the bowl, as it is being filled
with the negative forces you are eliminating.

Move the consecrated Water, the Salt, the Incense, the Candle, and
the bowl of water (being careful not to spill it) into each room in
your home and repeat this ritual.

After banishing every room in the home (including bathroom, closets,
pantry, etc.) you have finished.  Empty the large bowl of water into
running water (a sink or toilet will do).  Wash the bowl thoroughly
with cold water, scrubbing with some of the consecrated Salt.

Sealing Ritual:

Take all the Elemental substances used in the Banishing Ritual (Salt,
consecrated Water, wax drippings from the Candle, and ashes from the
Incense) and mix them into a paste.

Using your forefinger, use the mixture to draw an Invoking Fire
Pentagram at each opening leading outside the home (the doors and the
windows - and even the water pipes, if you should feel the need) while
concentrating on the Intention of protecting your home from outside
influences.  (Draw the Pentagram from the top point to the bottom right,
and so forth.  Form the Star so that it is point up, or point out, as
appropriate.)  You may make two Stars at each opening if you wish - one
on the sill or threshold, and the other on the door or window itself.

Remember that Intent is the key to success in this, as in all magickal
operations; going through the motions without Will brings no results.

3305

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                       The Center Point (Celtic)
                              By: Airmid

The methods that I use involve putting oneself in the center of the
Three Realms, constructed as a triskele. The first is a movement
meditation that I call "The Center Point." It involves both movement and
a breathing pattern used to time the movement. Breathing is, ideally,
timed to the heartbeat. Three each beat is one count. Breathing pattern
is to inhale for 3, hold for 1, exhale for 3, hold for 1.

Movement is slow, rhythmic and deliberate. Each movement has its own
meaning.

Start standing erect, arms relaxed at your sides.

Close your eyes and relax. Clear your mind, concentrating on your
breathing, and listening to your heart beat. Breathe in and out in the
3-1-3-1 pattern three times as you allow yourself to relax.

As you breathe in the fourth time, raise your hands from your sides and
cover your heart with your palms, one over the other -- you are at the
center of the world.

Exhale, moving smoothly to one knee, placing your palms on the ground in
front of you -- you stand firmly upon the Land.

Inhale as you rise to your feet. As you stand, move your hands behind
you as far back as you can comfortably reach at waist or hip height.
Your hands should be cupped as though you are holding liquid.

Breathe out, moving your hands in an arc around you until they meet in
front of you at about the level of your navel -- the Sea always
surrounds you.

Breathing in, move your hands back to your sides, holding them slightly
away from your hips with your palms flat, facing forward and your
fingers spread open.

Exhale as you raise your arms above you in a smooth curve over your head
until the tips of your thumbs and index fingers touch --the Sky spreads
itself above you.

Inhale again, lowering your hands in front of you until they are once
again cupped over your heart -- you are at the center of the Three
Realms.

3306

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                            CANDLE BLESSING
                            ===============
                         Coven of New Gwynedd

Blessings be upon thee, O creature of light!  Thrice blessed
little herb!  Herb o' grease, with thy waxen stem and thy blossom
of flame!  Thou art more potent against spells and terrors and the
invisible menace than fennel or dittany or rue.  Hail! antidote to
the dealy nightshade!  Blossoming in the darkness, thy virtues are
heartsease and quiet sleep.  Sick people bless thee, and women in
travail, and people with haunted minds, and all children.

<to be spoken when a new candle is annointed with oil, or when
candles are being made -- when wax is being poured or the candle
dipped -- preferrably on Candlemas>

                              Blessed Be,
                                Gwydion
3307

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                               The Coven
                          By: Julia Phillips

Greetings All!

This article was written by me several years ago, but I thought it might
be of interest here, as it discusses several issues relevant to modern
Witches. Any thought or feedback most welcome! Please remember, that
although the historical stuff is pretty general, the other parts of the
article are my own ideas, and not necessarily applicable outside of my
own tradition :)

                          Covens and Witches

In 1662, Isobel Gowdie of Auldearne made four separate confessions of
being a Witch, and in the process, gave the word "Coven" to the world.

Although there is no other historical evidence for this word, it has
proven to be one of the most lasting facets of Witchcraft - ask anyone
today what Witches do, and the answer will almost certainly include the
fact that they meet in groups, called "Covens".

So given that a number of modern Witches do, in fact, either run, or
belong to, a Coven - just what is its purpose in 20th (and 21st) century
Western Civilisation? Why has this word of such dubious historical
veracity survived over three hundred years? Is there a place in our
modern world for a social group which, as far as we know, occurred only
in 17th century Scotland?

The very fact of its survival for over three hundred years argues that
there is a place for such a group. In my own case, I have been a member
of, and run, Covens of Witches for a number of years, and it is a social
model which fits extremely well within modern society.

The structure of a coven varies, but generally has one or two leaders,
and a number of members of varying levels of experience. In a sense, the
modern Coven has replaced the tribal family, and its members often
fulfill familial roles, which are no longer available to them in the
family in which they were born.

Some researchers have commented that many modern Witches come from a
background which was disrupted; i.e., did not provide a safe family
environment during their formative years. As I know a great many Witches
for whom this was not the case, I think this is only a partial reason,
and only for some people.

Humanity itself seems to be inherently tribal; any common bond between
people will generally result in the creation cults or sub-cultures,
where those of a like-mind will bond together. They will evolve their
own social order (generally hierarchical), have their own common
language, and often are identifiable by their demeanour and appearance.

Witches gather together in Covens for very much the same sorts of
reasons; we are apart from general society by virtue of our beliefs and
practices. Meeting with others who think and feel similarly to ourselves
gives us the opportunity to share ideas and skills, as well as being
able to practise our Craft.

A modern Coven provides a family-style environment, where the "Elders"
can, by virtue of their experience, give encouragement, support, and
advice to those seek to learn about Witchcraft. As with all families,
Covens have very unique and individual ways of approaching this. Just as
no two families are the same, neither are any two Covens.

Some Covens are run by people with an academic bent, and as would be the
case in any family, this characterises the way in which their "children"
are brought up. Other groups are oriented towards a more simple
approach, and the oral traditions play an important role in the way in
which the Coven is structured.  Some combine the these two approaches,
and the variations upon the basic themes are endless.

For any "family" to exist harmoniously, everyone within the group must
feel a part of the group, and wish to learn and grow within that group
environment.  With a path such as Witchcraft, with its emphasis upon
personal growth and development, it is likely that individuals who may

at one time have been happy within their family group, will change, and
wish to move away. This is a perfectly natural process, and the wise
coven leaders will send those people off with their love and blessing.
Trying to keep them would be like trying to keep your sons and daughters
tied to your apron strings forever!

Ultimately, and despite the popularity of the word "coven", I do believe
that most Witches are solitary in nature, and will generally spend at
least part of their lives without being a member of, or running, a
coven. I think the inward exploration during these periods is vital to
self-development, just as we believe it is important to encourage
social-awareness in children. However, I also believe that at some stage
it is important to learn the practices of Witchcraft from another
person; to be an apprentice, if you will; because the act of passing
knowledge from one person to another cannot be replicated by books,
correspondence courses, or be self-taught. This may seem an almost
impossible task to some people, but as all the magical traditions teach:
when the student is ready, the teacher will appear! What's more, it's
true!

B*B Julia

3308

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               Group Ethics Rules:  Opening Suggestions!
                               By: Raven

Too often I had seen the Craft used as a personal power-trip, or with a
disregard for the effects on others.  This time it happened in my home.

I introduced two guests, acquaintances of mine, to each other.  One was
interested in learning about the Craft; the other offered to teach him.
The would-be teacher went on about his skills, describing the would-be
student's aura and psychic shields; leaned back in his chair, said,
"I really shouldn't do this, I really shouldn't" -- then leaned forward
and, with no warning or other preliminary, SLICED the student's shields
"open" (as he said), leaving the student feeling naked and exposed.

To prove a point, I suppose, but what point I can't guess.

I was outraged.  Guests in my home are not to be abused -- by anyone.
Even to a complete materialist, it would be clear that the student had
had his personal space invaded, his emotional consolation removed, with
no informed consent involved, and with no feeling of other protection.

I already knew the would-be teacher himself was taught by people of
no great concern for ethics.  His was chiefly a fault of poor training,
added to which he had never stopped to think that "occult" dealings with
people might involve the same ethical issues as "mundane" dealings.

One of the several outcomes of that event was that I wrote the following
guidelines for those two specific people, and suggested (NOT ordered)
that they adopt these -- if they did still decide to work together.
After that, well, several other people did express an interest.

Note!  This was written as a PROPOSAL; no-one has enacted it as a LAW.
The hope is for it to be used by, and among, those who like the ideas.

(Really, all it does is put the concept of "Harm ye none" in practice.)

                         RULES OF THE CIRCLE

    THE RULES OF INFORMED CONSENT:

1.  Tell everyone participating what to expect, before the circle is
    closed or anything else begins.
2.  Give everyone participating the chance to say NO and to withdraw,
    before the circle is closed or anything else begins -- and then
    respect that decision.
3.  Be open, honest, and fair:  spring no surprises, trip no traps;
    NEVER use what you learn or do in circle to manipulate or compel
    any other person, or diminish anyone's dignity and free will.

    THE RULES OF PRIVACY:

4.  Encourage people not to wander in and out of any session between
    its beginning and ending, or cross the circle while it is closed.
5.  Protect every session from interruption by (or intrusion on) any
    outsiders -- by closed or locked doors, a fence, or some other
    clear marking outside the circle.
6.  While proceedings may not be secret, they ARE always private; keep
    silent about who and what you see or hear in circle, unless you
    have each other participant's specific consent.

    THE RULES OF SHIELDING:

7.  ALWAYS, ALWAYS close the circle and raise your wards before
    beginning, or continuing after a break.
8.  ALWAYS, ALWAYS dismiss your wards and open the circle after ending,
    or to allow passage across the circle.
9.  Conduct yourself with mutual respect and due courtesy, without
    malice or ill will toward anyone, or else ask that the circle be
    opened and that you be dismissed from the session.

                              COVENANT

    THE TEACHER PROMISES THE STUDENT:

1.  I will abide by the Rules of the Circle.
2.  I will ask from you no more than you can give.
3.  I will not expect you to read my mind.
4.  I will not hide from you my limits or gaps in knowledge; if I just
    don't know, I'll tell you so.
5.  I will explain, to the best of my ability, not only what to do and
    how, but also why.
6.  I will not push you beyond your ability or willingness to proceed.
7.  I realize that I may be tempted to become dominating, a "leader" --
    and I will do my best to resist this temptation.
8.  Because I received from others without payment, I will give to you
    without payment.
9.  As I can, I will learn from you in turn.

    THE STUDENT PROMISES THE TEACHER:

3309

1.  I will abide by the Rules of the Circle.
2.  I will ask from you no more than you can give.
3.  I will not expect you to read my mind.
4.  If I have questions about what you show me, I will ask you.
5.  If I fail to understand anything, I will mention it.
6.  If I feel unready to proceed, I will tell you.
7.  I realize that I may be tempted to become dependent, a "follower" --
    and I will do my best to resist this temptation.
8.  Because I receive from you without payment, I will give to others
    without payment.
9.  As I can, I will teach you in turn.

       A CIRCLE IS NOT A LINE:  IT HAS NO BEGINNING AND NO END.
       A CIRCLE IS NOT A PYRAMID:  IT HAS NO TOP AND NO BOTTOM.
   A CIRCLE IS NOT AN ASTERISK:  IT IS NOT RUN FROM JUST ONE POINT.
................................................................................
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                   Wiccan Ethics And The Wiccan Rede
                 By: David Piper, Sat 21 May 94 12:16

                    Part I:  What Sayeth The Rede?
                         =====================

The "archaically worded" construction "An it harm none, do what ye
will," rendered into modern English is literally, "if it doesn't harm
anyone, do what you want."

Many modern Wiccans "reverse" the construction, however, taking the
first part and putting it after the second to read: "Do what ye will an
it harm none," or in modern English "Do what you want if it doesn't harm
anyone."

Many people give the word "an" or "if" a value of "so long as" - which
is acceptable substitution, because it doesn't alter the meaning of the
Rede itself.  However they then proceed to read "so long as" as "only
if," and that is *completely different*, because the Rede has ceased to
be a "wise counsel" [anyone checked the meaning of "rede" in the
dictionary lately?] and become an injunction: prohibitive commandment,
rather than permissive advice.

In other words, the original archaic construction actually says "if it
is not going to hurt anyone, it is ok to do" - this is *not* the same as
"if it hurts anyone it is *not* ok to do."

What is the significance of the change?  A larger one than you might
see, at first glance.

The "actual construction Rede," or AC Rede, says it is ok to do
something that won't harm anyone, but it *does not say anything* about
those things which do cause harm, except to set an ethical standard of
harmlessness as the criteria to judge by.

The "modern reconstruction Rede" or MR Rede, explicitly says that any
and all actions that cause harm are forbidden.

The two constructions do *not* mean the same thing at all.  And it
should be obvious that this has implications on our thinking, and
discussions of the possibility of "obeying" the Rede.

Most of you will have heard or read, as I have, people saying the Rede
is something to strive to live by, even though mundane reality makes it
very difficult, if not impossible, to do so to the letter.  *This is
only true of the MR Rede, not the AC Rede!*  As examples, they cite
situations such as self-defense; *this violates the MR Rede*.  Period.
But it does *not* violate the AC Rede.  Period.

Earlier, I stated that the AC Rede does not rule on actions that do
cause harm - and this is true.  It only rules on those actions which do
not, by saying that they are acceptable.  This is relevant to "victi-
mless crimes" for example - civil "crimes" may in fact be "ethical," by
the judgment of the AC Rede.

What the AC Rede *does* do, in terms of actions that cause harm, is
state an ethical value by which an individual must judge the results of
her/his actions before acting.  In other words, by stating that a
3311

harmless action is ethical, the AC Rede sets harmlessness as the
criteria for evaluation.  Acting to prevent greater harm - but in the
process causing lesser harm - may then be ethical, if there is no
harmless, or more harmless, method of preventing that greater harm -
because *not* acting to prevent harm is to *cause* it, by an act of
*omission* rather than *commission*.

In short the difference between the AC Rede, and the MR Rede, is that
the AC Rede is a perfectly-obeyable ethical standard, but the MR Rede is
not, as so many people have pointed out.  Do we take as our ethical
standard a "counsel" which *can* be obeyed, or one which *necessitates
rationalizing in some instances*?  Which is truer to the Wicca, and to
the *real* Rede?

      "rede: n. [Middle English rede < Old English raed < base of
raedan, to interpret] [archaic]  1. counsel; advice  2. a plan; scheme
           3. a story; tale  4. an interpretation"
                                (from Webster's New World Dictionary)

Part II: "Do good, an it be safe..."  (from the Ordains)
         ===========================

The MR Rede is the most common interpretation in Wicca today; so much
so, that not only do many Wiccans not realize there's a difference in
the two constructions, but they *deny* it when it is pointed out to
them, holding firmly to the MR Rede as what the original has always
meant.

At first the change of language was only an attempt to bring the
language up from archaic, to modern English; but in doing so - especial-
ly with the public relations campaign, to convince people that Wiccans
are "not black magick/not devil worship/not evil nasty curse-casters"
the "harmlessness" aspect of the Rede was stressed, over the personal
responsibility aspect.  And in essence Wiccans became the victims of
their own PR campaign.

An additional result is the injunction that one may never work magick
for others, even to heal, without their knowledge and consent.  Of
course, we are allowed by this injunction to ask "Can I pray for you?"
as a means of obtaining the consent.  From "a love spell aimed at one
particular person is unethical because it violates their will only to
serve our lust" we've moved to an extreme: to the prohibitive injunction
against ever doing any magick for another without permission, since it
violates their free will.  Does anyone *really* believe the Gods will
judge them ill, for attempting to heal someone?

What of the case of an unconscious accident victim and family unavail-
able to ask - are we forbidden to work?  No, of course we're not - but
we *do* have to accept the karmic consequences of such acts.  Do you
really think that a neurotic who uses an illness as a crutch wouldn't be
better healed of that neurosis as well as the illness?  Of course that
may call up some karma if the person isn't strong enough to give up that
crutch yet.  Once again the real criteria is *personal responsibility*
and consideration of the consequences of one's actions *before* one acts
rather than the "thou shalt not" prohibitive commandment.

There is however another reason for the "prohibitive form" of these
3312

redes - one which has some validity.  The teacher bears a karmic respon-
sibility for the student.  There was a group whose teaching was, "No
magick may be done for another, even to heal, without their consent; any
exceptions may be decided only by the High Priestess and the High
Priest."  The point of this is that a student is not yet experienced
enough, not yet wise enough (since wisdom is the harvest we reap of our
experience and knowledge), to have that kind of decision, and the
resulting karmic burden, left to rest fully upon her/his shoulders -
hence, some teachers and some Trads do not allow neophytes to have
responsibility for that kind of decision-making.

It is far better, however, to teach a student the essential importance
of personal responsibility, the need to look ahead for possible
consequences before they act, than to lay "thou shalt not's" upon them
despite Wicca's insistance that we have none.

I received a comment about the last sentence in part I, paragraph 3,
that said "Ack!  Welcome to the One Wiccan Commandment!  Any 'thou shalt
nots' lurking around?"  Food for thought, my fellow Wiccans!  Food for
thought!
................................................................................
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                          Charge of the God 1
                             By: Siobhan
                          Tue 12 Jul 94 10:33

Here's something I picked up recently. The writer felt that there should
be a Charge of the God to go with The Charge of the Goddess.
                *****
     Listen the the words of the Great Father, who of old was called
Osiris, Adonis, Zeus, Thor, Pan, Cernunnos, Herne, Lugh and by may other
names:
    "My Law is Harmony with all things.  Mine is the secret that opens
the gates of life and mine is the dish of salt of the earth that is the
body of Cernunnos that is the eternal circle of rebirth.  I give the
knowledge of life everlasting, and beyond death I give the promise of
regeneration and renewal.  I am the sacrifice, the father of all things,
and my protection blankets the earth."
     Hear the words of the dancing God, the music of whose laughter
stirs the winds, whose voice calls the seasons:
    "I who am the Lord of the Hunt and the Power of the Light, sun among
the clouds and the secret of the flame, I call upon your bodies to arise
and come unto me.  For I am the flesh of the earth and all it's beings.
Thru me all things must die and with me are reborn.  Let my worship be
in the body that sings, for behold all acts of willing sacrifice are my
rituals.  Let there be desire and fear, anger and weakness, joy and
peace, awe and longing within you.  For these too are part of the
mysteries found within yourself, within me, all beginnings have endings,
and all endings have beginnings."
So Mote It BE!

                          Charge of the God 2
                             By: Siobhan
                          Tue 12 Jul 94 10:33

This is the second Charge of the God I have.
                ****

THE CHARGE OF THE GOD

Listen to the words of the God, who is the son, brother, lover, and
consort of the Lady:

I am the fleet deer in the forest, I am the beach which receives the
waves, I am the sun which warms the earth. I am the Lord of the
Spiral Dance of Life, Death and Rebirth, the gentle reaper, the
Winter stag and the Spring fawn. All things are of me, for I am of
the Goddess, opposite, yet not opposing. I bring birth forth from the
womb that is a tomb, for I am the seed which fertilizes. I am
abundant Life, for I am the grain that grows and I am death, the
harvest in the Fall. And I am rebirth after darkness, for I am the
seed that springs forth anew.

I am fertility, the spreader of Life, and I am the Lord of Death,
which adds value to life.

I am the Guardian of the gate between Life and Death. I am King of
the Underworld, where no living being may venture, but I am also
the King of Rebirth, turning the tomb into a womb.

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I bring love and strength, peace and passion, hope and joy, for I am
the gentle lover in the night.

All that I am comes from the Great Mother, the Divine Star
Goddess, who is Mother of us all.

                **********

Feel free to use this one as is, or to adapt it in whatever way feels
right to you.

Blessed Be!

                -- PattiMom --
            The Crazy Lady in the Wheelchair

(Pattimom and Ariadne wrote this one)
If you like it, snag it and use it. :-)
            Blessed Be!
            Siobhan

................................................................................
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                         For a Few Myths More
                               by Aries

"...Aries shows us how modern images (albeit set in 19th century
America)..." Julia, Web of Wyrd No. 7.

For me, that "albeit" sounded like a gauntlet being slapped down. Can we
show the presence of myth in films other than Westerns? We don't plan to
go on in great detail, but we suspect that what we're trying to get
across is the suggestion that maybe "The Mythic" is not the stories or
rituals, but the substrate out of which our tales and trials grow.

When  we talk about myths we are really referring to ancienct stories,
and not every ancient tale grew out of "The Mythic". More than enough
were for entertainment, propaganda, satire or pornography _ to see
everything that is old as also being venerable is to fall into the
Confuscian Heresy. In much the same way our modern literature/film
culture produces works serving as varying purposes as moral tales, epic
adventures, pulp and hardcore porn, but also produces work that grows
direct from "The Mythic".

In the rubric of science, "The Mythic" can be seen as being non-local;
it stands outside of space-time, being here, there and everywhere; now,
then, and everywhen. Our tales do not grow out of the ancient tales/myt-
hs, but draw afresh from the same wells as they did (do/will?).

In the printed media a good many SF novels are  based on the inner/und-
erground journey; all that Phillip K Dick and Edmund Cooper wrote seemed
based on this theme, in the same way "Metropolis" is of the "descent"
type story.  One of the great advantages of film is the way it can make
the sensations of the "descent" seem "real"; possibly by a species of
autohypnosis into a state that Robert Anton Wilson refers to as virtual
reality in his book, Cosmic Trigger 2. For us other examples of the
descent theme are Orson Welles' films; Touch of Evil and The Trial
(based on Kafka's book), giving a long shot of the journey.

The classic "Casablanca" we suggest is the story of the "descent" from
a viewpoint inside the underworld itself. That Casablanca is the place
of death is always suggested by the comment that Rick makes to Elsa when
she says that Victor Lazlo will die in Casablanca; "What of it? I'm
going to die in Casablanca. It's a good place for it." Full of refugees
(lost souls). Rick exists in his own emotional limbo awaiting the
descent of his own Inanna to set him free.

"Apocalypse Now" and the Conrad novel it is based on, "Heart of
Darkness", gives a great example of the same story set at both ends of
the century; the parallel of the inner and outer journey, especially as
Conrad went through his inner journey whilst writing the book, and
Francis Ford Copolla and crew went through theirs while making the film.
I would strongly suggest that "The Mythic" emerges into our lives first
and formost; through tales we make sense of the patterns, and warn those
who follow on from us.

Another great advantage of film is its ability to show us inside the
underworld in such a way that we may lose track of where the boundaries
lay, and become uncertain of what is real and what is illusion. If the
previous films can be seen as "descent" themes, the following, we
suggest, can be called "Chapel Perilous" themes. In "The Maltese Falcon"
3316

we have the characters chasing the elusive bird, crossing and double-cr-
ossing each other, unconcerned by anything but possession of the
miraculous object, which we discover at the very end is nothing but;
"The stuff that dreams are made of".

With "The House of Games" _ Mamet's six year-old cult movie _ we enter
the image of the labyrinthe, a subterranean night world of confidence
tricksters, who lead a lady psychiatrist along until she, and us (the
viewer) have problems distinguishing between what is real and what
isn't, until it all becomes part of the game.

That is the nature of "Chapel Perilous", its existence can be denied, we
can believe we're somewhere else (watching a movie?), but all the time
we're trapped in it, unable to discern what is really going on.
Another cult movie that gives a beautiful experience of Chapel Perilous
is Orson Welles' film "F for Fake", except this time we are the targets
of the con. A documentary film about two fakers, itself really a clever
montage of existing film clips put together to give the impression of a
series of interviews. At some point the film moves into the realm of
total fantasy, and the beauty of it is that we don't notice _ that is
the Chapel Perilous experience. From here it is logical to move onto the
ascent, or what could be called the "Promethean" theme. The film
"Frankenstein" is the classic promethean film, but is full of timid,
anti-Luciferan morality; i.e. to steal the "fire" from the gods
instantly incurrs punishment; as a myth, that is no longer useful to us.

All of the above examples are tales based in the twentieth century. For
a promethean theme we feel we should be looking forward; "2001 A Space
Odyssey" is wonderfully symbolic in that it is based in the first year
of the next millenium. There are four stages in the film: the first is
"The Dawn of Man", taking place in prehistoric Earth, where "the slab"
appears _ the promeathean gift, but what is the gift? fire? tool use?
weapon use? the ability to kill? We would suggest that it is the gift of
imagination; the apre man looks at the bone and "sees" a weapon; he has
the ability to manipulate images in his mind.

In the film the image cuts instantly to a space craft on its way to the
Moon.  This journey between the worlds we feel signifies that we have
entered mythic space. In the next stage of the film, "The Moon", we meet
"the slab" again, where it dispenses its next gift, the awareness of
something beyond. In Qabbalistic terms we have moved from Malkuth to
Yesod; the following stage of the film, "Journey to Jupiter", has us
ascending the sephiroth to Chesed.

On the approach to Jupiter, Dave has to disconnect the higher functions
of the computer, Hal. We would suggest this can represent a distrust of
reason; a return to child-like ways, or a stepping away from the
constraints of language.  As Hal closes down, it is language that
deteriorates; i.e. it is language that constructs the world we perceive.
So to go into the infinite beyond, to take the Next Step, we have to go
beyond language, hence all the descriptions of mystical experiences end
up sounding like gibberish.

For the final stage of the film, "Jupiter and beyond to Infinity", we
have the leap across the Abyss to the Supernals; Chokmah, Binah, Kether.
Because language fails us at this point, Kubrick relies solely on the
visual image; the sequence seems baffling, but we wonder if he is trying
to explain something that is also suggested by Ken Wilber in his book,
3317

"The Atman Project"; i.e., we evolve by changing how we translate the
incoming information of our senses. We go from looking through to
looking at each developmental stage. For most of us, we construct the
world by looking through a semantic framework or grid; when we transcend
this stage, we will be able to look at our semantic structure.  Likewise
in the film, Dave sees the next stage from outside and then becomes it:
the outsider, the astronaut, the urbane man, the old man on the death
bed, and finally rebirth as the Star Child. Or as Crowley puts it in
"Magick" when describing the grade of Adeptus (Exemptus); "Completes in
perfection all these matters. He then either (a) becomes a Brother of
the Left Hand Path or, (b) is stripped of all his attainments and of
himself as well, even his Holy Guardian Angel, and becomes a Babe of the
Abyss, who having transcended the Reason, does nothing but grow in the
womb of its mother."

So we contend that "The Mythic" is everywhere, everywhen, and despite
our cultural estrangement from myths, "The Mythic" still emerges through
our media in many guises, which includes, but is not exclusive to,
Western movies.
................................................................................
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                            Handfast Ritual

This is adapted from "Magical Rites from the Crystal Well" by Ed Fitch
and is a combination of their handfast ritual and american indian
ceremonial prelude. I'll skip over the consecration as it is a standard
one and get straight to the ritual itself.  We had a Priestess only, so
this was written with that in mind but could easily be adapted for a
Priest and Priestess.

At this time and in this place
Do we call upon the Spirits of the Land
As well as the Mighty Ones of the Skies.
We call upon the Gods of our own distant past
From lands far away.
We call upon the Gods of our spiritual brethren
Who once called this place
Their own.
Witness and rejoyce with us in this moment
As love is affirmed.

__Groom's name__ and __Bride's name__ step forward
Stand before the Gods and those who witness on Earth

__Groom's name__, if it is your wish to become one with this woman
Will you pledge your love through all that may come
As long as love shall last?

<Groom replies: I so pledge>

__Bride's name__, if it is your wish to become one with this man
Will you pledge your love through all that may come As long as love
shall last?

<Bride replies: I so pledge>

Does any say nay?

As the Gods and the Old Ones are witness
With those of us present now,
I now proclaim you man and wife1
Thus are thy hands fasted...
The Two are now One,
This work is done
And joy is yet begun!

There is also a portion for the rings using a wand that was left out of
ours but is normally placed immediately after the vows and is as
follows...

The rings are placed upon the wand before the ritual and the wand upon
the altar.  (This is written for bot Priest and Priestess present)

     The priest picks up the wand and holds one end before him in his
right hand, the priestess likewise holds the other end in her left hand.

Place your right hands

Over this wand...
And your rings...
His hand over hers.

Above you are the stars
Below you are the stones
As time passes, remember...
e a star should your love burn brightly,
Like the earth should your love be firm.
Be free in giving of affection and of warmth.
Have no fear, and let not the ways or words
Of the unenlightened give you unease.
For the Gods are with you,
Now and always!

The rings are exchanged during the vows.

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 Handfasting (Celtic)

This is a copy of a Celtic handfasting I found in the book _Finn Mac
Cool_  by Morgan Llywelyn.

Bride and Groom repeat the following together:

You cannot possess me for I belong to myself.  But while we both wish
it, I give you that which is mine to give.  You cannot command me for I
am a free person.  But I shall serve you in those ways you require and
the honeycomb will taste sweeter coming from my hand.  I pledge to you
that yours will be the name I cry aloud in the night, and the eyes into
which I smile in the morning.  I pledge to you the first bite from my
meat and the first drink from my cup.  I pledge to you my living and my
dying, each equally in your care.  I shall be a shield for your back,
and you for mine.  I shall not slander you, nor you me. I shall honor
you above all others, and when we quarrel, we shall do so in private and
tell no strangers our grievances.  This is my wedding vow to you.  This
is the marriage of equals.

The Priest or Priestess says:
These promises you make by the sun and the moon, by fire and water, by
day and night, by land and sea.  With these vows you swear, by the God
and Goddess, to be full partners, each to the other.  If one drops the
load, the other will pick it up.  If one is a discredit to the other,
his own honor will be forfeit, generation upon generation, until he
repairs that which was damaged and finds that which was lost.  Should
you fail to keep the oath you pledge today, the elements themselves will
reach out and destroy you.

